aside The vvages of sinne saith S. Paul is death But the gift of God is eternall life through Iesus Christ our Lord. Note that hee calleth Eternall lâ—fe not the wages or merit of Men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The free gift of God bestowed gratis without anie purchase merit or desert of ours albeit Iesus Christ our Lord purchased it for us and paid a great price for it in our behalfe through vvhom and whose merits it is that we obtaine it Hearing saith S. Augustine that death is the vvages of sin vvhy goest thou about O Thou not Iustice of man but plaine pride under the name of Iustice vvhy goest thou about to lift up thy selfe and to demand Eternall life vvhich is contrarie to death as a vvages due Chrysostome also upon this place speaketh thus Hee saith not eternall life is the revvard of your good vvorkes but eternall life is the gift of God That he might shevv that they are delivered not by â—heir ovvne strength or vertues and that it is not a debt or vvages or a retribution of labours but that they have received all those things freely of the gift of God Theodoret likewise upon this place observeth that the Apostle saith not here revvard but gift or grace for eternall life is the gift of God for although a man could performe the highest and absolute Iustice yet eternall ioyes being vveighed vvith temporall labours there is no proportion And so saith S. Paul himselfe that The afflictions of this life non sunt Condignae are not vvorthy the glorie that shall be shevved unto us It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merces a revvard is promised to those that doe good workes but it is as before is shewed merces ex gratià non ex debito a revvard of grace or favour and not of debt or desert as even S. Paul himselfe distinguisheth So that God giveth the Crowne of righteousnesse not to the merit or worthines of our workes but to the Merit or Worthines of Christ and as due to us by his promise onely freely made unto us in Christ. The Crowne therefore of eternall life is of mercie and favour in respect of us but of Iustice and desert in respect of Christ who hath purchased it for us by his merits and worthines Wherefore S. Augustine saith well that fidelis dominus qui se nobis debitorem fecit non aliquid a nobis accipiendo sed omnia nobis promittendo The Lord is faithfull who hath made himselfe a debtor unto us not by receiving anie thing of us but by promising all things unto us Againe he saith Non dicimus Deo Domine redde quod accepisti sed redde quod promisisti VVee say not to God Render that O Lord vvhich thou hast received of us but render or give that vvhich thou hast promised Againe he saith That God crovvneth his ovvne gifts not our merits vvhen he crovvneth us What vvorthinesse soever then is in us it is by Gods acceptation and his accounting of us to bee such in through Christ not by reason or in respect of any of our owne personall merits or worthinesse For vvhat hast thou saith S. Paul that thou hast not received and if thou hast received it vvhy dost thou glorie as though thou hadst not received it The gifts and graces of God in a man should make him humble and thankefull and not make him proud as though he deserved them and a great deale more by reason of them If a man give another 100. l. which hee useth well doth hee thereby deserve or can hee therefore claime as of merit or dutie to have at that mans hand 100000. l. Men for good works and benefits done may deserve praise and thankes amongst men but what man by doing of his dutie deserveth praise or thankes at Gods hand or What Servant for doing his Masters service and commandement can thereupon claime to be his Masters heire VVhosoever glorieth should glorie in the Lord as S. Paul teacheth But if men doe merit then have they somewhat of their owne wherein to glorie But God alloweth no matter of glorie in men with him or in his sight neither have they indeed anie matter of glory in them because whatsoever graces or goodnes men have they have received it of God to whom they ought to bee thankefull and for which they stand bound to performe all manner of dutie unto him So that how much merit men take to themselves so much doe they detract from the merits of Christ and so much praise glorie and thankes doe they pull from God to whom all praise glorie honour and thankes rightly and properly belong and are to be rendred Yea the Kingdome of heaven is a reward infinitely above the value of all mens workes and therefore must needes bee given of grace and cannot be merited by men But against mens merits and their workes of satisfaction whereby they intend to satisfie Gods wrath and Iustice for sinnes which is onely satisfiable by the death and sufferings of that Immaculate Lambe Christ Iesus enough hath beene before spoken and therefore I here forbeare to speake anie further of them 4 But in this matter of vvorkes this is not to be passed over or omitted that they also hold workes of Supererogation as they call them whereby they say Men doe more then they are bound unto by Gods Commandements and so doe merit not onely their owne salvation but the salvation also of others or something toward it Can these be accounted good vvorkes or that be held for a good and right religion wherin such monstrous things be taught and maintained It is more then anie meere man is able to doe perfectly and exactly to keepe and performe the vvhole lavv and Commaundements of God for so S. Paul himselfe expreslie affirmeth it to be a thing impossible because of the vveakenesse that is in all sinnefull flesh and so have the ancient Fathers likewise before testified and taught Why then doe these men talke of doing all and more then all the Commaundements of God Indeed if anie thinke to come to heaven by Doeing as he in the Gospell did the Ansvvere which Christ gave in that case is right and fit for him that Hee must keepe the Commandements for Moses describing the righteousnesse vvhich is of the Lavv saith That the man vvhich Doth those things shall live by them But the righteousnesse vvhich is of faith speaketh as S. Paul sheweth on another fashion and consisteth in a firme beleeving in Christ For Christ who performed the law for us it being a thing impossible for us to doe is the End or accomplishment of the Lavv for righteousnesse to everie one that beleeveth as hee there againe affirmeth And yet must none therefore hereupon conclude God to bee Cruell Tyrannicall or uniust in giveing such a Law as is impossible for men to keepe for at the first
relation or respect unto sinne for no man is damned or decreed or intended to bee damned but in respect of sinne but thereupon it no more followeth that sinne was the cause of the reprobation of the one then of the election of the other For Election aswell as Reprobation was made with an eye relation or respect unto sinne it being made in mercie and mercie evermore presupposeth miserie and misery evermore presupposeth sinne and transgression beginning and arising by and in the fall of Adam whose fall God then beheld when he made this his decree Sinne then gave the occasion but was not the cause of the decree either of election or reprobation Wherefore mankinde considered as he was fallen was indeede Subiectum circa quod the subiect matter about which Gods predestination or preordination of men either to salvation or damnation wrought and was imployed but it neither was nor could be Causa propter quam the cause why amongst men so fallen this particular man was chosen and that particular man was refused but it was Gods meere will and pleasure onely that made that difference For which therefore the Elect are everlastingly to praise magnifie and thanke God and the Reprobate who through their owne default have procured their owne deserved perdition and damnation have no cause to complaine of anie but of themselves in respect of that their fall in Adam and other their transgressions since that time added thereunto 10 But there yet remaine some to be answered who upon this doctrine of Predestination reason thus That if they be ordained to salvation they shall be saved whatsoever they doe and if they bee ordained to damnation they shall bee damned whatsoever they doe and therefore they will bee carelesse of all Relâ—gion and without regard of anie thing that is good or godly But whilst these men talke thus licentiously and dissolutely and seeme by such speeches to have as yet little or no feare of God or care of his religion yet doe they not know for all that whether they belong to the number of Gods elect or to the number of the reprobate and so long it will bee good for them in the meane time to use the meanes which God hath in that case provided to bring men unto salvation and to eschewe those waies that lead to damnation For howsoever as yet anie have not the markes and tokens of Gods children appearing in them that is faith in Iesus Christ repentance godlinesse regeneration and sanctification yet for all that possibly they may have them hereafter before they die if they neglect not the meanes which God hath appointed in that behalfe If a man lye sicke and good wholsome physick and meates and drinkes should be proffered unto him for preserving of his life and he should refuse all and answer thus if God have ordeyned mee to live I shal live though I take neither physick nor meate nor drinke and if hee hath ordeyned me to die I shall die what physicke meate or drinke soever I take and therefore I will be carelesse of all and take nothing Would not everie man that hath his right wits hold this for a verie foolish speech and an absurd maner of inference And is not then the other of speech and inference touching Predestination as ridiculous foolish and absurd Questionlesse it is as everie man of understanding easily perceiveth These kinde of senselesse wicked and licentious inferences therefore the Protestants in their doctrine of Predestination abhorre and detest as they are indeede iustly worthie For as God hath ordeined men to salvation so hee hath ordeined waies and meanes that bring thereunto which must not be neglected Some man againe is so blasphemous and bold as that he dare barke and raile against God and his doings in this matter as though he were uniust or partiall for that he is reprobated and not ordained to salvation aswell as another sith at the time of that his reprobation or refusall he no more deserved to be refused then others whom neverthelesse it pleased him to elect and ordeine to salvation To whom I answer first that he which thus speaketh knoweth not as I said bsfore nor can tell for certaine as yet whether he be of the reprobate number yea or no for he may be for all that of the number of Gods elect for ought that as yet he knoweth to the contrarie for so long as a man liveth in this world God hath his times to call men unto himselfe and to repentance and to a true lively faith in Iesus Christ the Saviour So that none during this life ought to preiudice himselfe with despairefull conceipts or to give a finall sentence of condemnation before hand against himselfe for it is a thing which lieth not in his power so to doe nor in his knowledge so to determine of himselfe before the time But secondly I answer that there is no partialitie or iniustice in this case Indeed there might be partialitie and iniustice if both beleeving well and rightly and living good and godly lives alike the one should neverthelesse be saved and the other damned but in this case where both after the fall of Adam be sinners alike and no more merit in the one then in the other there it was a most free thing in God to give mercie and pardon to the one and not to the other And herein is no more partialitie or iniustice then when two have committed felonie or treason alike the King pardoneth the one rnd not the other or when a man hath two debtors that be alike bound unto him in severall bonds he forgiveth his debt to the one and challengeth it of the other Is there anie iniustice in this If you goe higher and say that God decreed to permit the fall of Adam you have beene before answered that his decree or purpose to permit him to fall did not compell or enforce him to fall but left him still to his owne free will he received in the creation whereby he was enabled to stand if he had would It therefore still appeareth that the fault is to be ascribed and to rest wholly and altogether upon themselves in respect of their fall in Adam and other their sinnes since that time added thereunto Can anie then accuse God of anie iniustice For shall not the Iudge of all the vvorld doe right Or can hee doe wrong or iniustice to anie man or in anie thing he doth Or do not they iustly deserve their damnation which are damned for their sinnes due deserts Or was it not a most free thing in God to doe and determine of all his creatures which way soever it pleased him especially of men after their fall For all being fallen in the transgression of Adam all might iustly have beene condemned and it was of his meere mercie that hee was pleased to save anie But againe shall men challenge this authoritie over all the things themselves doe make whatsoever is the
good ends and purposes and not to satisfie the severity of his Iustice by that meanes for their sinnes and the punishment thereto belonging p. 125. c There is no iust cause to be shewed vvhy the pretended Catholicks should refuse to take the oath of Supremacy or refuse to come to our Churches Their obiections and reasons answered p. 1 2 c p. 407 c. See also throughout the vvhole booke for this purpose Concerning auricular Confession and to vvhom confession of sinnes is to be made and that it ought to be free and voluntarie and not forced or compelled pag. 302 303 c. pag. 253 254 D FOr vvhom Christ Dyed and to vvhom hee is a Redeemer pag. 187 188 189 c Every sinne Deadly in his owne nature although all sinnes be also veniall and remissible in respect of Gods mercie grace and bounty except the sinne against the holy Ghost pag. 114 115 E THe Emperor in ancient time had the Supremacy and not the Pope pag. 30 The Emperor in times past had power to place and displace Popes pag. 27 The Emperor in ancient time banished imprisoned and otherwise punished aswell Bishops of Rome as other Bishops pag. 22 Hee did make Lawes concerning Ecclesiasticall causes and religion pag. 24 As also Commissioners in an Ecclesiasticall cause and the B. of Rome himselfe vvas one of those Commissioners pag. ibid. An appeale to the Emperor in an Ecclesiasticall cause pag 24 Generall Councils in ancient times called by the Emperor and his Authoritie pag. 24 The Christian Emperor did and vvas to meddle in matters of the Church and concerning Religion pag. 25 The Christian Emperor in ancient time did nominate and appoint Bishops of Diocesses and Provinces and even the Bishop of Rome himselfe pag. 25 Emperors in ancient time did ratifie the decrees of Councils before they vvere put in execution pag 28 Miltiades Leo and Gregory all Bishops of Rome in their severall times subiect to the Emperor and at his command pag 24.26 Ancient Fathers Popes of Rome and Councils aswell generall as provinciall may erre even in matter of faith aswell as in matter of fact pag. 49 50 51 52. c See also the Preface for this point The Romane Empire dissolved ever since the Emperors have ceased to have the soveraigne command and rule of Rome and that the Popes have gotten to be the heads and supreme Rulers of that City and to be above the Emperors pa. 331.332 and pag. 391.392.393 The Pope of Rome hath no power or authoritie from Christ to Excommunicate any pag. 299 c Excommunications be they never so iust and lawfull be by Gods law and appointment of no force to depose from Earthly kingdomes or to dissolve the dutie and allegeance of subiects pag. 299 300 301 c F OVr Forefathers and ancestors not to be followed in any vices or errors they held pag 34 35 Foretold in the Booke of God that an apostacie from the right faith and a mysterie of iniquitie otherwise called an Antichristianisme should come upon the Church and that so the Church by degrees should grow corrupted and deformed pag. 35 36 280 Foretold also how long the Church should lye in those her corruptions and errors and vvhen she should begin to be clensed and reformed pag. 35 36 VVhat is to be thought of our Forefathers that lived and dyed in the time of Popery pag 39.40 41 42 Foretold that a strong delusion to beleeve lyes shouâ—d possesse them of the Antichristian Church because they received not the love of the truth extant in the divine Scriptures pag. 307 308 Men are iustified in Gods sight and before his tribunall by Faith only and good vvorkes be the fruits and declarations of that faith pag. 99 100 101 c. to the end of that chapter and pag. 116 117 118 c. to the end also of that chapter G God is not the author of sinne pag. 168 169 c. H NOt Protestants but Papists be the Heretickes pag. 72. and Schismaticks pag. 37 38. pag. 413.414 c Not the Pope but Christ onely is the Head of the universall militant Church as well as of the triumphant pag 94 95 96 97 98 I VVHo is to be the infallible Iudge of controversies in religion or vvhich commeth all to one effect in the conclusion vvhat is the infallible Rule vvhereby men must iudge and be directed for the finding out of truth in those controversies pag. 49 50 51 c. See also the Preface for this matter The Implicita fides of Papists reproved pag 78 79 80 K KIngs have the Supremacie over all maner of persons aswell Ecclesiasticall as Civill vvithin their own Dominions pa. 1. to p. 5 Their Supremacie in all kinde of causes aswell Ecclesiasticall as Civill pag. 5 c Kings and Princes although they have the Supremacie yet thereby claime not nor can claime to preach to minister the Sacraments to excommunicate absolve or to consecrate Bishops or to doe any other act proper to the function of the Ecclesiasticall ministers pag. 32 c Kings and Princes be notwithstanding their Supremacies under God and subiect to him and his vvord pag. 33 Even heathen Kings may command and make Edicts and Proclamations for God and his service pag. 7. c Christian Kings and Queenes are by Gods appointment to be nursing fathers and nursing mothers to his Church and Religion p. 7. The authoritie of a Christian King in respect of contemptuous disorderly and unruly persons requisite and necessary in the Church as vvell as in the Common-weale pag. 6 c Kings and Princes may command and compell their subiects to externall obedience for God pag. 6 7 8 9 10 Christian Kings may make lawes about matters Ecclesiast p. 7 8.24 Hee may make Commissioners in Ecclesiasticall causes pag. 24 He may have Appeales made unto him in a cause Ecclesiastical ib. He may nominate and appoint Bishops of Diocesses and Provinces pag. 27. Councels and Convocations to be assembled by his authoritie and the decrees thereof by him to be ratified and confirmed before they be put in execution pag. 26 27 28 Christian Kings doe punish offendors in Ecclesiasticall causes not Ecclesiastically but Civilly pag. 6 7.32 Subiects ought not to rebell against their Kings and Princes though they be adversaries to the Christian Religion and though subiects have power force enough to do it pa. 20 21 22.299 300 Kings of Rome did sometimes send the Bishops of Rome as their Ambassadors pag. 22 How thankefull subiects ought to be unto God for Christian Kings and Princes pag. 33 The power of the Keyes most grossely abused by the B of Rome to vvorke his owne exaltation above Kings and Princes pag 299 300 301 c The Keyes of the kingdome of heaven no more given to S. Peter then to the rest of the Apostles pag. 292 293 294 295 L NO Licentiousnesse or impiety in the doctrine of Iustification by faith or in the doctrine of predestination or
likewise doth the Church and people of God in Daniels time disclaime all merite and conceite of inherent righteousnes in themselves as appeareth by their praier which they make unto God saying VVee do not present our supplications before thee for our ovvne righteousnesse but for thy great tender mercies O Lord heare O Lord forgive O Lord consider and doe it That holy man Iob likewise speaketh to the same effect If man saith hee dispute vvith God hee cannot answer him one thing of a Thousand And againe he saith If I vvould Iustifie my selfe mine owne mouth shall condemne mee and If I vvould be perfect hee shall Iudge mee vvicked But now although the Protestants doe thus rightly teach Iustification by Faith onely and not by Workes or by anie Inherent righteousnesse in men therewithall condemne the doctrine of mens merits most justly yet doe they confesse that there is a reward in Scripture promised to them that doe good workes But Reward and Merit doe differ and be not all one For it is a Reward not of merit or desert of mens behalfe but of meere grace favour and bountie in God farre above the merits and deserts of anie men and performed given and bestowed for Gods promise sake and for the merits onely and mediation of Iesus Christ. There is Merces ex gratia a Reward counted by favour aswell as ex debito of Debt or Due desert as S. Paul himselfe distinguisheth even in this verie case Yea Saint Paul saith againe that though Christ paid a price and ransome for us yet in respect of our selves vve are Iustificati gratis Iustified frankely and freely without our paying or performing anie thing toward it or in that behalfe What could be spoken more plainely or more forcibly to quell the swelling pride of men and to dash all conceit of their merit at GODS hand It is true which is written in the Epistle to the Hebrewes where it is said thus To doe good and to to Distribute forgett not for vvith such sacrifices God is vvell pleased The Papists translate it for maintenance of their meritts that with such Hosts or Sacrifices God is promerited for so is their Latin Translation Promeretur Deus Which word in Latin as it is not used passively as the Rhemists in their English have translated it so neither is that Latin translation which they follow right in that point being not answerable to the originall in Greeke according whereunto the ancient Fathers would have all translations to be reformed and framed as before is declared for the Greek word in that Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as our Translation hath it is wel pleased or is delighted but it importeth no such thing as matter of merit in it And therefore you must hereby learne to take heed of your false translations Yea the Parable in the Gospel of the Servant that did the commandement of his Maister plainlie and purposelie sheweth that we deserue no thankes or recompence at Gods hand for anie duetie or obedience we performe to him For saith Christ doth the Maister thanke that servant because hee did that vvhich vvas commanded him I trow not So likewise yee vvhen yee have done all those things that are commanded you yet say VVe are unprofitable servants vvee have done no more but that vvhich was our duety to doe It is here then verie manifest that no men by anie duetie or obedience they performe to God can possiblie merit or deserve anie benefite at Gods hand much lesse Eternall Heavenlie happinesse And yet you have a conceit that so long as yee acknowledge those vertues and good workes to come not from your selves but from God from his gift ye may repose confidence in them matter of merit but what is this if yee well consider it but plaine Pharisaisme for all that For did not the Pharisee in the Gospel say O God I thanke thee c. acknowledging therein the vertues and workes which he had to come from God and to be of his gift and therefore gave him thankes and yet for reposing confidence therein for being proud of Gods gifts he is disliked and reproved Bernard saith Meritum meum miseratio Domini The merit I relye upon is the Lords mercy Againe he saith Non est quo gratia intret ubi meritum occupavit There is no place for grace to enter vvhere merit hath taken possession Againe he sheweth That men can by no manner of meanes possiblie deserve or merit eternall life and salvation And so teacheth Anselmus likewise and Cusanus Yea both wee and yee be so farre from meriting and deserving salvaon that contrariwise wee all in respect of our owne merits must confesse that we deserve damnation For yee for your parts aswell as wee cannot denie but yee sometimes sinne and goe astray and if you did sinne but once in all your life time yet were that sufficient in the sentence of Gods Law and the severitie of his Iustice to make you subiect to his curse and to throw you down to hell and eternall torments Never therefore sooth nor flatter your selves with that your distinction of some Veniall and some deadlie sinnes For although it be true that some sinnes be greater then other some are and that all sinnes be in respect of Gods mercie veniall that is remissible and may be forgiven except the sinne against the Holie Ghost of which it is directlie said that it shall never be forgiven yet is it also as true that everie sinne even the least that can be named is in his owne nature deadlie and maketh a breach and transgression of Gods Law and consequently deserveth his curse and condemnation for so have S. Paul and S. Iames before instructed us whereunto the rest of the Scriptures doe accord So that even those which you call small and veniall sinnes if they should be laid to your charge and should not be forgiven you through Christ the Saviour and Redeemer they be of weight sufficient to presse you downe to hell there to be everlastinglie tormented And yet it is true that in respect of the quantitie and qualitie of sinnes committed by reprobates and according to the difference of them shall be the diversitie of their punishments in hell some being there to be tormented more and some lesse Doe ye not then all this while perceive in what a wofull and damnable estate they all be that stand upon their owne deservings merits and workes and looke to bee Iustified before Gods tribunall by a righteousnesse inherent in their owne persons and not by the righteousnesse onlie of Iesus Christ apprehended and applied by faith Well therefore did S. Bernard say that Assignata est homini aliena Iustitia quia caruit sua There is assigned to a man another mans righteousnesse because he vvanted his owne Pigghius likewise speaketh teaching that we are Iustified by the righteousnesse of
faith And thus himselfe being otherwise dead did live or had life in him namely by faith in the Sonne of God and not by the workes of the law Yea he further excludeth even the workes of righteousnes in expresse termes saying thus Not by the vvorkes of righteousnesse vvhich vve have done but according to his mercie he hath saved us Observe that he here directlie affirmeth of himselfe of all the rest that shall be saved that they are saved not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvorkes done by them in righteousnes but of Gods meere mercie and grace through Christ Iesus And againe observe that speaking not to unbeleevers but to beleevers Saints and sanctified people living in Ephesus he saith thus By grace are ye saved through faith and that not of your selves it is the gift of God not of vvorkes lest anie man should glorie for vvee are his vvorkemanship created in Christ Iesus unto good vvorkes vvhich God hath before ordained that vvee should vvalke in them Heere also you see infalliblie that workes though done by such as be sanctified and regenerate persons be neverthelesse excluded from being anie cause of their salvation yea by the verie words themselves of the text you perceive that he speaketh expresly and by name of good vvorkes vvhich God hath before ordained that vvee should vvalke in them denying them neverthelesse to be anie cause of salvation But here why doe they speake of anie good workes done by Infidels or before faith received For to speake properlie and truely none doe or can doe good workes so allowed to be in Gods censure but beleeving persons onely inasmuch as the best workes of Infidels and before a man hath received faith be not allowed for good in Gods sight but bee as S. Augustine affirmeth of them Splendida peccata Glittering sinnes Howbeit here remember that although those which be Saints upon earth that is which bee regenerate and sanctified people be thus expresly affirmed to be saved by their faith and not by their good workes yet have they neverthelesse these good workes appointed for them to walke in so long as they live in this world for so this text to the Ephesians directlie sheweth to the end their faith should not be idle but working through love as S. Paul speaketh in another place and that so it might appeare to bee not a vaine and a dead faith but a sound and a lively faith and such as will save a man as S. Iames and the rest of the Scriptures have also before declared Yea this point even Christ Iesus also himselfe by his last Iudgement in the end of the world doth declare namely that the iustifying and saving faith is not voide of good workes but furnished with them and yet that Gods people doe not relye upon them For thus will hee say to his faithfull and elect ones Come ye blessed of my father inherite yee the kingdome prepared for you from the foundation of the vvorld for I vvas hungrie and yee gave me meate I was thirstie and yee gave me drinke I was a stranger and yee tooke mee in naked and ye clothed mee I vvas sicke and yee visited mee I vvas in prison and yee came unto me But now observe that although these elect and righteous persons had these good workes yet doe not they so much as take notice of them much lesse stand upon the merite of them and therefore doe they answer and say Lord when savv vvee thee hungrie and fed thee or thirstie and gave thee drinke vvhen saw vvee thee a stranger and tooke thee in or naked and clothed thee sicke or in prison and came unto thee Reade further the rest of the Chapter to the end of it And by all of it considered together ye may verie easilie perceive first that they bee not the elect and righteous people but the reprobates that stand upon their workes obiect their workes to plead for them And secondlie that Christ their Lord taketh notice of the good works of the elect although themselves take no notice of them nor doe so much as once mention or alledge them Where Christ by alledging their good works would have the world also to take notice and to be advertised that it was not a vaine idle or dead faith but a iustifying and saving faith which these men had For their good workes be there mentioned as testimonies fruites and declarations of their faith and as being Via regni non causa regnandi The vvay vvherein they walked toward this kingdome but not as being the cause of their enioying of that kingdome as S. Bernard also himselfe hath before taught affirmed Yea in verie deede the primarie and original cause of their enioying of that most happie kingdome is there delivered in the former words where Christ calleth them the Blessed of his father and telleth them moreover directlie that they are to possesse this kingdom not by anie purchase or desert of their owne but by way of Inheritance for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Inherite yee or possesse yee it by waie of Inheritance And further he there telleth them that this kingdom was prepared for them long before they were borne or had done anie good workes at all namelie even from the foundation of the world So that this glorious and heavenlie kingdome is given them of Gods meere bountie and grace and is unto them a Revvard according to their vvorkes as the Scripture speaketh but not for their workes as though their workes deserved it or were the meritorious cause of their salvation Yea it is a reward of grace and favour and not of debt or due desert as S. Paul hath also before testified and a revvard of Inheritance as the same S. Paul againe expresly affirmeth it In vaine therefore also is that your distinction of the first Iustification which you make to be by faith without vvorkes and of the second Iustification which you say is by workes and by living an holie and godlie life for the Scriptures speake but of one Iustification in Gods sight availeable to salvation As for that which you call the second Iustification consisting in doing good workes and in holinesse of life and conversation it is as I said before more properlie and rightly to be tearmed as the Scripture calleth it Sanctification it being an effect declaration fruite and consequent of that Iustification we have before by faith as S. Iames and S. Paul and the rest of the Scriptures doe manifestly teach CHAP. V. That Christ is our onely and all-sufficient Redeemer and hath fully satisfied Gods Iustice for our sinnes and the punishment thereto belonging against mens merits and satisfactions in that behalfe and against Popish Purgatorie And that there is no licentiousnesse in this doctrine but the cleane contrary BVt they further accuse our Religion to be licentious because relying wholly upon Christ our
before the fall and transgression of Adam it was possible and the Impossibilitie that is now of it is not through anie default of the Law or of God the giver of it but through the imbecillitie and weakenesse which men have brought upon themselves by meanes of that Transgression Neither was the law afterward given to anie such end that men should be able exactly and perfectly to fulfill it and by such fulfilling of it to have eternall life but to shewe us how farre wee are fallen from that ability and puritie wee received in our first Creation and to discover and make knowne our sinnes and transgressions both originall and actuall and the wrath and curse of God due unto us for the same and so to drive and bring us unto Christ the Saviour and Redeemer This is one chiefe use of the Law as S. Paul hath before declared Another use of the Law as touching the tenne Commandements is that wee should walke in the obedience of it to the uttermost of our power although we shall never be able during this life fully and absolutely to keepe and performe it by and in our owne persons In all this I am sure there is no crueltie tyrannie or iniustice Yet we must as I said before endeavour to the uttermost of our powers to walke in it and to doe all manner of good workes although not to that end to expect Iustification or salvation by that meanes yet to other ends and purposes as namely first to shew our obedience dutie and thankefulnesse to God for all his favours and benefits bestowed upon us For as S. Paul saith God hath ordained good workes that vvee should walke in them Secondlie that by those good workes and a Godly conversation VVe may make our calling and election sure to our selves as S. Peter teacheth Thirdly that Other men seeing our good workes may thereby be also occasioned and moved to glorifie God our heavenly father as Christ himselfe declareth So that there bee as you see other good ends why men should observe so much as is possible Gods Law and Commandements and why they should doe all manner of good workes though they repose no confidence of merit or hope of Iustification or salvation therein Howbeit the Rhemists endeavour to prove workes of Supererogation First by that which was laid out over and beside the two pence for the recovery of the vvounded man in Luk. 10.35 but the doing of that was cleerely a worke and dutie of Charitie and therefore commanded and consequently could not bee a worke of Supererogation And as touching the other Text of 1. Cor. 9 which the Rhemists likewise alledge where S. Paul would not bee burthensome or chargeable to the Church of Corinth for preaching the Gospell unto them which neverthelesse he might have charged himselfe sheweth the reason why he did forbeare and abridge himselfe of the use of that power and libertie amongst them namely because hee vvould not give anie hindrance to the Gospell of Christ. Vers. 12. and because hee vvould not abuse his povver in the Gospell vers 18. and because a necessitie vvas also put vpon him to preach the Gospell vers 16. whether he had allowance of the Church or no allowance This therefore was also a dutie in S. Paul the Apostle in this case to preach the Gospell thus frankely and freely rather then it should not be preached at all or rather then the Gospell should be hindred or receive obloquy anie way and consequently they appeare to bee intolerable and super-arrogant vvorkes of Supererogation which bee maintained in the Papacie CHAP. VII Concerning Predestination and assurance of Salvation and that being rightly understood they Inferre no manner of Licentiousnesse or Impietie but the cleane contrary BVt they proceede challenging our Religion further to be a religion tending to licentiousnesse for that it teacheth Predestination and assurance of Salvation in some persons which they also call Presumptuous Doctrine But first even the Papists themselves aswell as the Protestants doe teach that there is a Predestination Secondly in the Doctrine of Predestination it being rightly and discreetely delivered there is no danger or inconvenience but much conveniencie sweetnesse comfort and profit comprised Yea why hath God revealed published it in his word but to the end it should be knowne And that no man might carpe against it S. Paul sheweth that which all reason as well as Religion alloweth namely that God the maker of us all hath at least as much authoritie and power over all men his Creatures to doe dispose and ordaine of them at his pleasure as the Potter hath over his Pots or over the clay whereout he frameth or maketh them especially after that the whole lump of mankind was fallen in the transgression of Adam Hath not the Potter saith he povver of the clay to make of the same lumpe one vessell to honour and another to dishonour And hee further addeth saying VVhat if God vvilling to shevv his vvrath and to make his povver knovvne suffer vvith long patience the vessels of vvrath fitted to destruction and that he might declare the riches of his glorie upon the vessels of mercie vvhich he had before prepared unto glorie In which words yee see that some upon the fall of Adam were left in their sinnes and so bee vessels of vvrath fitted to destruction through their owne sin and corruption and that other some be vessels of mercie and such as God notwithstanding their fall and corruption hath prepared to glorie But to shew this matter further and withall to cleare it of all licentiousnes and impietie doth not S. Paul say thus VVhom God hath predestinated them also hee called and vvhome he called them also he iustified and vvhom he iustified them also he glorified Here you see expresse mention made of Predestination of some unto glorie and withall you see that those which be thus predestinated unto glorie bee the men that be afterward at some one time or other of their life effectuallie called and Iustified and consequentlie sanctâ—fied and at last come to be glorified and therefore they bee and must needs be such as live not a wicked dissolute and licentious but a good godly and holie life after that they bee once so effectually called But yet further S. Paul speaketh thus to the chosen people of God Yee are all the children of light and the children of the day vvee are not of the night neither of darkenesse Therefore let us not sleepe as doe other but let us vvatch and be sober for they that sleepe sleepe in the night and they that be drunken be drunken in the night but let us that are of the day be sober putting on the brestplate of faith and loue and the hope of salvation for an helmet For saith hee God hath not appointed us unto vvrath but to obtaine salvation by the meanes of our Lord Iesus Christ vvhich died
for us In which words you see that although some bee appointed to wrath yet othersome bee appointed to obtaine salvation by the meanes of their Lord Iesus Christ vvhich died for them and these which were thus predestinated and appointed not to wrath but to Salvation he sheweth that even for this verie cause they should be the more vigilant warie and circumspect as touching their lives and conversations to walke as Children of the light and of the day and not to be like unto those that be appointed to wrath and be of the night and of darknesse Againe S. Paul in his second Epistle to the Thessalonians speaking of some To whom God sent strong delusion to beleeve lies that they might all be damned which beleeved not the truth but had pleasure in unrighteousnes distinguishing those that were of the Elect number from them he saith thus But wee ought to give thanks alway for you brethren beloved of the Lord because that God hath from the beginning chosen you to salvation And there hee sheweth further how after this their election they be brought to salvation namely through sanctification of the spirit and beleefe of the truth So that you here still perceive that all bee not elect to salvation but some onely and that those that be thus elected bee such as bee afterward sanctified by the spirite of God and beleeve the Gospell and word of truth and so come in the end to the salvation appointed for them S. Paul againe to the same effect in his Epistle to the Ephesians saith thus Blessed be God even the father of our Lord Iesus Christ which hath blessed us with all spirituall blessings in heavenly things in Christ as he hath chosen us in him before the foundations of the world that wee should be holy and without blame before him in love In which words you likewise see that not all in a generalitie but some onelie bee elected and that those which be thus ordained and elected to life and salvation were in Gods purpose and decree so ordained and elected antequam iacerentur fundamenta mundi before the foundations of the world were laid But then here observe withall that those which be thus elected and predestinated of God to Salvation bee not so predestinate and elected to the end they should live licentiously wickedly or carelesly but to the end They should be holy and without blame before him in love for so be the very direct words of the Apostle Wherefore it is apparant that S. Paul from this matter and doctrine of Predestination and electing of men to salvation gathereth not anie argument of Licentiousnesse for neither can such argument from thence be rightly deduced what soever Atheists Papists or others thereupon untruly inferre but cleane contrariwise from hence he gathereth as likewise all the rest of Gods children doe matter to blesse praise and thanke God for ever and ever and therby provoketh men to shew forth the fruites of that their thankefulnesse by a continuall godly life and an holy conversation For indeed what will move a man to thankfulnesse and to shew his obedience towards God both in his thoughts and affections and in his words and in his workes and everie manner of way if his election to salvation decreed and purposed with God before the foundations of the world were laid will not moove him unto it seeing hee was then in Gods hand to have disposed of him as of a vessell either to honour or dishonour at his owne good and free pleasure there being then no matter of merit or desert in him why God should choâ—se him more then another yea at that time of his ordaining and appointing of him to salvation hee might if hee had so pleased have otherwise disposed of him and might have left and refuseâ— him as he did others to goe with them to everlasting wrath and eternall horrour and damnation Infinite and unspeakeable therefore must such a one needes conceive the love of God to be towards him in this case and such as can never be suficiently magnified Yea thus againe from this predestination and election of God doth S Paul in his Epistle to the Colossians likewise inferre as it is indeed most forcible thereunto matter of argument to perswade to all Christian vertues and to all godlines and holines of life for thus he saith Novv therefore as â—he elect of God holie and beloved put on tender mercie kindenes humblenes of minde meekenes long suffering forbearing one another and forgiveing one anoâ—her if anie man have a quarrell to another even â—s Christ forgave you even so doe yee c. Marke here also how from this that they were the Elect of God he gathereth this Argument to perswade to all goodnes godlines and Christian vertues And so likewise doth S. Peter also frame an Argument from thence to perswade to all holinesse of life Yee saith hee are a chosen generation a royall Priesthood an holy nation a peculiar people that ye should shevv forth the vertues of him that hath called you out of darkenes into his marveilous light By all which you see I hope sufficiently that out of this doctrine of Predestination can no Argument for licentiousnes or carelesnes of life be rightly deduced but the cleane contrarie For although God hath predestinated and foreordained what shall become of all men as he hath likewise of all things else wee are not therefore to grow carelesse and dissolute but all our chiefe care studie endeavour should be this namly to examin our selves our harts waies affections works thereby see whether we be of the number of those that be elected predestinated to salvation yea or no And if wee finde that we are therin to reioyce with powring forth everlasting praise and thankes unto God for so speciall ineffable and incomparable a favour and during all our life to shew forth the fruites of that thankefulnes by a continual endeavour to walke in the waies of God godlines And if anie upon examination of himselfe doe not yet finde the marks tokens of Gods children within him and of such a one as is predestinated to salvation hee is not therefore to be discouraged utterly or to dispaire but to know that he may be for all that of the number of Gods Children if hee neglect not to use the meanes which God hath appointed in that case inasmuch as God may hereafter at some one time or other before his death call him to faith and repentance and regenerate and sanctifie him by his spirit so testifie and make known the same unto him For as it is true that VVhom God hath predestinated them also hee calleth so no lesse true is it that God hath also set his appointed times and meanes when and how he will call them unto himselfe whom hee hath so predestinated which thing Christ Iesus also himselfe sheweth in the Parable namely that some were called
sufficient and abundant to condemne himselfe but if renouncing all confidence in himselfe as he ought he finde himselfe to be a firme beleever in Christ and so consider himselfe as he is in Christ Iesus the Saviour and remembreth withall Gods immutable promise of eternall life to as manie as have that firme true and lively faith in him hee cannot as I said before but rest assured of his salvation except which were most abominable he will make God a liar It is true that even Gods children sometimes are cast into Dumps and very great perplexities and have not their consolation and faith at all times strong alike but yet as God still raiseth them after their falls so doth he also in his good time remove againe all those doubtfull perplexities distrusts and dismayes and maketh their faith at last so strong and eminent as that the power and gates of Hell it selfe be not able to prevaile against it For Gods children which not onely heare the word of God but be carefull also to doe it be by Christ Iesus himselfe likened to the vvise man that built his house upon a Rocke and the raine fell and the floods came and the vvindes blew and beat upon the house but it fell not because it vvas builded not upon the sands but upon a sure Rocke Whereby we see that whatsoever stormes doe arise or windes and tempests doe come upon Gods children yet God supporteth them and maketh them to stand for all that invincible Yea they are in the end more then Conquerors as S. Paul speaketh through him that loved them Howbeit it is a good Caveat and admonition against rash Presumption and arrogant and deceitfull confidence which S. Paul giveth saying Let him that thinketh he standeth take heed lest he fall for a man may thinke himselfe to stand when he standeth not so may easily deceive himselfe if he take not verie good heed And therefore doe both those Apostles S. Paul S. Peter require a great search triall and examination diligence and endevour to be used in this matter that so men through an overweening conceit or false perswasion deceive not themselves It is true likewise that Gods elect and sanctified people are to vvorke out that is to proceed or to goe on forward in the race of their salvation vvith feare and trembling as S. Paul admonisheth to make them the more carefull and watchfull over themselves but this trembling in the presence of Gods great powerfull and incomparable Maiestie and this awfull feare which they beare and are to beare unto him doth not hinder but doth rather affirme and confirme this assurance of salvation before spoken of within themselves For the feare toward God which all Gods children have and are to have is not a slavish or servile feare such as Reprobates and Divels have which is onely in respect of punishment torments and of condemnation â—nor anie such feare as is ioyned with a continuall distrust and doubting of Gods love but it is a filial feare such as kinde well natured and dutifull children beare to their fathers and such a feare as is mingled with faith and with a sense and feeling of the love even of the everlasting love of God toward them in Christ Iesus For which cause S. Paul saith expressely that They have not received the spirit of Bondage to feare any more but the spirit of Adoption vvhereby they cry Abba Father So that such is the feare ioyned with faith and love that is in Gods Children as that they have neverthelesse in the end Bouldnesse even in the day of Iudgement as S. Iohn expreslie testifieth for if God be on their side vvho can be against them And sith God hath iustified them who can condemne them Yea who can lay anie thing to their charge as S. Paul speaketh and in an holy and heavenly sort exulteth and triumpheth But all this while doe you not perceive how miserable the popish Church is wherein no such faith or confidence is to be found but at the most no better but doubtfull or uncertaine hopes which yeeld a verie poore or no comfort to the soule of a man CHAP. VIII Concerning Reprobation wherein Gods doings and the Doctrine of the Protestants bee justified against Objections Cavills and Calumnies of Adversaries THat there is a Reprobation aswell as an Election is a thing manifest for S. Paul saith of some that God hath delivered them up unto a Reprobate minde to doe those things vvhich are not convenient being full of all unrighteousnes fornication wickednes covetousnes malitiousnes c. Hee saith againe of some that they bee abhominable and disobedient and to everie good worke reprobate And again he saith of some that they be men of corrupt mindes and reprobate concerning the faith Yea if there were nothing else the verie terme of Electing some unto salvation importeth that there is a Reprobation or refusal of the rest that were not Elected For what is Election if you well observe the force and nature of the word but the choosing or singling out of some from the rest so that Reprobation is the opposite or contrarie to Election as Damnation is the opposite or contrarie to Salvation To be a Reprobate then is nothing else but to be refused or reiected as touching salvation or not to bee elected thereunto For the better understanding whereof wee must know that God made Adam good and righteous in the beginning but he afterward through the temptation of the Divell and his owne consent thereunto fell from that his Integrity and puritie and so all Mankind being inclosed in his loynes fell togethet with him and in him for In him all sinned as S. Paul expreslie affirmeth and were all by nature thus corrupted become the Children of vvrath as hee likewise speaketh in another place God beholding this fallen Lumpe of Mankind who by this their sinne and transgression had all alike deserved condemnation was pleased neverthelesse to take elect some of them to salvation in Christ and to relinquish the rest leaving them in that their sinfull estate to goe to condemnation And therefore be the Elect upon whom God was thus pleased to shew mercie called Vasa misericordiae The vessells of mercie as contrariwise the rest which were not so Elected but relinquished and reiected that is to say the Reprobates be called Vasa Irae the vessells of vvrath fitted as S. Paul speaketh through their owne sinne and corruption to destruction So true is it that their perdition or destruction is of themselves and that the salvation of the rest namely of the Elect is of God and of his meere grace and bountie For as the Elect bee elected in Christ and given to him to bee redeemed and to bee saved from Wrath and the curse of the Law and bee therefore in the times appointed of God quickened renevved regenerated iustified and sanctified and so come in the
by his appointment belong to anie but to the elect It is true neverthelesse that God ordereth disposeth and useth as lawfully hee may all mens sinnes to serve his owne glorie and good pleasure And herein is his power and wisedome highly to be admired who can thus one of the sinnes of men and Divels draw matter serving for his owne glorie as likewise most admirably he made the light to shine forth out of darkenesse How great glorie did God get to himselfe by that proude and mightie King Pharao whose heart was so much and so long hardened against the people of God Insomuch that himselfe saith thus of him For this cause have I appointed thee to shew my power in thee and to declare my Name throughout all the vvorld Exod. 9.16 Rom. 9.17 In like sort may it be said that for this cause God hath appointed Divels and reprobate men to shew his glorie by their destruction and in the meane time to use their wickednesse to serve his owne ordinance Sometimes therefore as the Schoolemen themselves doe also say Deus vult peccatum nâ—n quatenus est peccatum sed quatenus est poena peccati God vvill have sinne to be done by men not simply for the sinnes sake but as it is to be a punishment for another sinne formerly committed Which point namely that God will sometime have one sinne punished with another is verie evident for God punished the Adulterie of King David with another like sinne of Absolon his sonne who lay openly with his fathers Concubines and in the sight of Israel And the Text witnesseth that God himselfe would raise up this Evill against King David for David did this wickednesse secretly but I saith God vvill do this thing before all Israel and before the Sunne In which Act of Absolon therefore it is apparant that God had to do though not simply for the sinne sake yet so farre forth as it served for a requitall or punishment of the sinne and adulterie committed formerly by King David with Vriahs wife S. Paul saith likewise that the Gentiles when they knew God by the creation of heaven and of earth of all the things which they saw visibly before their eyes yet they glorified him not as God neyther vvere thankefull but became vaine in their Imaginations and their foolish heart vvas darkened vvhen they professed themselves to be vvise they became fooles for they turned the glory of the incorruptible God to the similitude of the Image of a corruptible man and of birds and foure-footed beasts and of creeping things VVherefore God gave them up to their owne hearts lusts unto uncleanenesse to defile their owne bodies betweene themselves And he further saith For this cause God gave them up to vile affections for even their vvomen did change the naturall use into that vvhich is against nature and likewise also the men left the naturall use of the vvomen and burned in their lust one toward another and man vvith man vvrought filthinesse and received in themselves such recompence of their error as vvas meete For as they regarded not to acknowledge God even so God delivered them up into a reprobate minde to doe those things vvhich are not convenient being full of all unrighteousnesse fornication vvickednes covetousnes maliciousnes full of Envie of Murder of Debate of Deceipt c. Where you plainly perceive how even amongst the Gentiles their not glorifying of the Creator of heaven earth as God according to such knowledge of him as by the creation of all things they had received was punished by divers and sundrie other sinnes into which they fell and wherin God himselfe had an hand so farre forth as they served for recompences requitals or punishments for former sinnes committed for it is said in the Text For this cause God gave them up to their owne hearts lusts c. And againe For this cause God gave them up to vile affections c. And againe As they regarded not to acknowledge God so God delivered them up into a reprobate mind to doe thâ—se things vvhich are not convenient c. In like sort it is said of some living in the daies of Antichrist that because they received not the love of the truth that they might be saved therefore God sent them strong Delusion that they should beleeve lyes that they all might be damned vvhich beleeved not the truth but had pleasure in unrighteousnesse Where you see againe that he punisheth one sinne with another in that he will have them to have this strong delusion to beleeve lies and false doctrines For it is expressely said that God sent this strong delusion upon them namely as a punishment as it is indeed a most iust and grievous one for their contempt of his Gospel neglect of his word and truth Sometimes againe God permitteth a sinne to be done for the triall proofe of his own servants and children as was the sinne of the Shabaeans and Chaldaeans in the violent taking away of Iobs goods for the further triall and proofe of Iobs faith vertue and patience and as is the sinne of persecution of Gods servants for their better triall and proofe likewise for so S. Peter declareth withall sheweth that Ita vult Dei voluntas Gods vvill vvill have it so And sometimes againe God permitteth sinnes to be done and multiplied by men thereby to heape up to themselves wrath against the day of vvrath and against the day of the declaration of the iust iudgement of God and thereby to procure to themselves the greater damnation as the Scriptures speake and thus 〈◊〉 all Reprobates commit their sinnes But sometime againe did God permit a sinne to the end there might be a way made and opened for declaration both of his Iustice and Mercie toward mankinde and thus he permitted the sinne and fall of Adam our first father For if Adam had not sinned but had alwaies remained in his estate of puritie and innocencie wherein he was created neither could Gods mercie towards anie nor yet his iustice towards anie have appeared in the race of mankinde inasmuch as where no sinne noâ— sinner is there can be no condemnation for sinne in iustice neither can anie mercie be shewed or exercised but towards the miserable and such as sâ—and in neede of it and have transgressed Although therefore God made Adam good in the creation of him yet hee made him mutably good that is in such an estate as that he might possibly fall For which cause he gave him free-vvill either to stand or to fall at his owne election So that there was in him a possibility to fall as also a possibility to have stood if he had would but the Divel tempting him and he yeelding and consenting to the temptation he then fell thorough his owne default as appeareth Wherupon S. Augustine saith that Homo libero arbâ—trio malè usâ—â— se illud
perdidit Man having ill used his free-vvill destroyed both himselfe and it So that now since the fall of Adam liberum arbitrium captivatum non nisi 〈◊〉 peccandum valet free vvill being captivated iâ— of no force but to sinne as the same S. Augustine affirmeth Againe he saith Quia peccavit voluntas secuâ—a est peccantem peccatum habendi dura necessitas Because the vvill had offended there followed the sinner an hard necessity of having sinne And againe he saith that Naturae nostrae dura necessitas merito praecedentis iniquitatis exâ—rta est The hard necessity of our nature arose out of the merit or desert of the before going transgression Since the fall of Adam then as the same S. Augustine further saith Voluntas in tantum est libera in quantum est liberata Mans vvill is so farre forth free as it is made free by God For as hee saith againe Hominis non libera sed à Deo liberata voluntas obsequitur Mans vvill not free of it selfe but so farre forth as it is made free by God doth yeeld obedience But yet howsoever mans Will is now become thus thrall and captive unto sinne yet is it free from constraint And of this freedome in respect of constraint it is that S. Augustine is ever to be intended wheresoever hee acknowledgeth men to have free VVill and therefore doe not mistake or misunderstand him in this point For indeed it is not by forcing violence constraint or compulsion but by his sweet internall motions and perswasions that God ex nolentibus facit volentes of unwilling maketh men willing as S. Augustine himselfe teacheth and affirmeth Now that out of the fallen Lumpe of mankinde it was that God shewed his Mercie to some in Electing them to salvation and his Iustice to othersome in not Electing them this is apparant because S. Paul saith directly that Election is neither of the vviller nor of the Runner sed miserentis Dei but of God that sheweth mercy For which cause also the Elect upon whom GOD thus shewed Mercie be called the vessels of mercy and the rest upon whom hee shewed not this mercie but left them as hee then saw them in their sinne and transgression be said to be the vessels of vvrath But as nothing commeth to passe in this world but what God before the world was made decreed and determined with himselfe either to doe or to permit to be done so accordingly hee decreed and determined before the foundations of the world to permit this sinne and fall of Adam and thereout to make this his Election of some unto glorie and salvation in and through Christ and to leave the rest in their sinne unto condemnation For that God did decree or purpose to permit Adam to fall beside the event of it which doth sufficiently declare it it is further evident because S. Peter also writing to the Elect saith that they were redeemed vvith the precious blood of Christ as of a Lamb undefiled and without spot and that he namely Christ vvas ordeyned before the foundation of the vvorld but was manifested in the last times for their sakes S. Paul likewise testifieth the same in his Epistle to Timothy Inasmuch then as both these Apostles doe thus cleerely affirme that Christ was ordeyned before the foundation of the vvorld to be as he is a Redeemer and Saviour of all the elect from their sinnes for for this cause it was that he had the name of Iesus which signifieth a Saviour given unto him because hee was to save his people from their sinnes as the Angel himselfe witnesseth I say seeing Christ was thus ordeyned before the vvorld vvas made to be a Redeemer and Saviour of people from their sinnes it must of necessitie be granted that the fall of Adam was also decreed to be permitted whereby men might become sinners for by the fall of Adam it was and not otherwise that sinne entred and was to enter into all mankinde Neither indeed needed there nor possibly could there have beene anie Redeemer Saviour or deliverer from sinne unlesse sinne had first beene and had made an entrance into the world And therefore well doth S. Gregory say Et quidem nisi Adam peccasset Redemptorem nostrum carnem suscipere nostram non oportuisset Dum pro peccatâ—ribus Deus homo nasciturus erat That verily if Adam had not sinned our Redeemer should not hâ—ve taken our flesh upon him Sith that for sinners it vvas that God vvas to be become man And to the same effect speaketh also Saint Augustine saying that Melius Iudicavit de malis benefacere quam mala nulla esse permittere God iudged it better out of evill to vvorke good then to suffer no evill at all to be And this is further declared for Saint Paul saith expressely That the Scripture hath concluded all under sinne that the promise by the faith of Iesus Christ should be given to them that beleeve Againe hee saith That â—ll both Iewes and Gentiles bee under sinne c. that everie mouth may be stopped and that all the vvorld might be made subiect to the iudgement of God And again he saith There is no difference for all have sinned and come short of the glory of God being Iustified freely by his grace through the redemption that is in Christ Iesus vvhom God hath set forth to be a propitiation through faith in his blood to declare his righteousnesse Againe he saith that God hath shut up all in unbeleefe that hee might have mercy on all even upon all those whether they were Iewes or Gentiles whom hee so purposed to take to mercie in and through CHRIST By all which you may perceive that GOD did purpose or decree to permit the sinne and fall of Adam and for what cause and reason it was so permitted as likewise that hee permitteth other sinnes also in which permission of his his vvill is alwaies included for against his vvill hee permitteth nothing neither can anie thing come to passe against his will that is whether he will or no But he it is that ruleth ordereth and governeth the whole world all things therin and doth both in heaven and in earth whatsoever he pleaseth Yea Bonum est ut mala sint alioquin non sâ—â—eret deus ut mala sint Non sinit autem nolens utique sed volens It is good saith S. Augustine that there should be evill or sinne otherwise God would not suffer or permit it to bee And verily he permitteth it saith he not against his will but vvith his will Againe hee saith Non fit aliquid nisi omnipotens fieri VELIT vel sinendo ut fiat vel ipse faciendo There is nothing done unlesse God WILL have it to bee done either by suffering it to be done or by doing of it himselfe In like sort saith Hugo that when God doth good and permitteth evill his
purpose intention Christ dyed not for the redemption of all in a generalitie but of the Elect only whom he so especially and entirely loved In like sort testifieth S. Iohn saying In this appeared the love of God toward us marke still that word Vs that God sent his onely begotten Sonne into the vvorld that vve might live through him And againe he saith Herein is love not that vve loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes Here you likewise see that the sending of his sonne is an effect and argument of his most deare and speciall love toward his Church and people If then this be as indeed it is an argument of such high speciall and incomparable love in Christ to give himselfe to death and likewise in God his Father to send him into the world to that end and that this special and incomparable love belongeth onely to the Elect it must needes be granted that Christ his death being an argument of such unspeakeable and especial love was only for the Elect in Gods intention and purpose for those onely be the men whom he so entirely and unspeakeably loved and not the other But consider what Saint Paul yet further writeth saying thus Blessed bee God even the Father of our Lord Iesus Christ vvhich hath blessed us vvith all spiritual blessings in heavenly things in Christ as hee hath chosen us in him before the foundation of the vvorld that vvee should be holy and vvithout blame before him in love VVho hath predestinated us to be adopted through Iesus Christ in himselfe according to the good pleasure of his owne vvill to the praise of the glory of his grace vvhereby hee hath made us accepted in his bloud by vvhom vve have redemption through his bloud even the forgivenesse of sinnes according to his rich grace vvhereby he hath beene abounding toward us In which words you may againe perceive that those onely that were Elect before the foundation of the world be the men that be there said to have redemption through Christs bloud even the forgivenesse of sinnes and that for these two incomparable benefits namely of their Election before the foundations of the world and of their Redemption through the bloud of Christ they can never blesse God sufficiently nor yeeld him sufficient thankes Yea the Redemption which Christ by his bloud hath purchased for anie is an Eternall Redemption as the Epistle to the Hebrewes expressely affirmeth it and therefore if all in a generalitie aswel bad as good and Reproprobate aswell as Elect should have redemption by the death of Christ it should be an Eternall redemption as here you see even an everlasting discharge and forgivenesse of all their sinnes and so then should none be damned at all but all aswell one sort as another should be saved which if it be grosse and absurd false and untrue that also must be held grosse absurd and untrue whereupon this followeth But consider yet further that the bloud of Christ Iesus the Sonne of God is not dumbe dead vaine idle or ineffectual bloud but it is ever powerfull and effectuall to all those for whose benefit it was intended to be shed and therefore beside that it is called by S. Peter precious bloud or the bloud of price and value whereby Gods Church and people were bought and purchased it is further said in the Epistle to the Hebrews to be speaking blood and that it speaketh better things then that of Abel For indeed the bloud of Abel spake and cried for revenge against a Malefactor but contrariwise the bloud of Christ speaketh for mercie peace love reconciliation and attonement towards sinners and malefactors Yea the bloud of Christ hath these vertues attributed unto it namely to clense from all sinne to reconcile to iustifie to sanctifie and to save sinners Seeing then the bloud of Christ is of that great force vertue and efficacie and that none are cleansed from their sinnes reconciled iustified sanctified and saved but the elect onely it is apparant that that so precious prevalent powerfull and saving bloud of his was shed for the redemption of the Elect only and not of the Reprobate And therefore doe the Saints and elect people of God in the Revelation sing this Song unto that Immaculate Lamb Christ Iesus saying thus Thou art vvorthy to take the Booke and to open the seales thereof because thou vvast killed and hast redeemed us to God by thy bloud out of every kinred and tongue and people and nation Yea by the efficacie and vertue of Christ his death his buriall and his resurrection it is that Gods elect dye to sinne and burie sinne and be quickned and rise to newnesse of life which thing Reprobates cannot doe Againe it appeareth that Christ in his death suffering and satisfaction which hee made to the law and to Gods wrath and iustice bare the person only of the Elect to cleere and set them free insomuch that of them only it is said that they be In Christ and that they vvere circumcised â—n him or in his circumcision that they dyed together with him in his death that they rose together with him in his resurrection that they ascended with him into heaven and there sit vvith him in heavenly places By all which manner of speeches it is evident that the Elect and Elect onely be accounted his members and knit and conioined unto him Yea such is this neere coniunction and union betweene Christ the head and the Elect his members that considered together they be called verie Christ by S. Paul And therefore it is apparant that the Reprobates which are to bee damned were never In Christ Iesus nor made satisfaction to Gods Iustice in him for their sinnes nor died with him nor rose againe with him nor ascended with him into heaven nor have anie union or communion with him And this is further yet more evident by this that Christ Iesus himselfe doth directly disclaime all Reprobates in the praier which he maketh in the behalfe of all the Elect which his Father gave him saying thus I pray for them I pray not for the vvorld but for them vvhich thou hast given mee for they are thine Observe this well for here you see that Christ praieth and maketh intercession onely for the elect and utterly disclaymeth to pray for the world that is for the Reprobates of the world Sith then the Reprobates have no part nor portion in the praier and intercession of Christ by what right shall they have anie part or portion in his death or sacrificing himselfe upon the Crosse For the Priesthood of Christ consisteth chiefly in these two points namely in his oblation or sacrificing of himselfe upon the Crosse in his prayer or intercession and seeing the Reprobates never had nor have anie interest in the one neither can they have in the other And therefore also is Christ recorded
therefore can be no Sacrament For who is hee at this day that hath this miraculous gift of healing the sicke by annointing them with oyle I Popish Priests had it it would appeare in their extreame unctions and annointings but no such thing appeareth For what sicke man doe they recover or restore to health by that meanes Yea they use not this their unction and annoyling but when the sicke partie lyeth in extreamitie of sicknesse and is no way likely to recover and indeed most usually dieth notwithstanding these their annointings and whatsoever else they doe Thirdly the Sacraments whereof wee speake be such as bee common and appliable to all the members of Christ aswell when they bee well and in health as at other times But this their extreame Vnction belongeth and is applied onely to those that bee sicke and at such times as they be in their extreamest sicknesse and therefore it can bee no Sacrament Fourthly they use this forme of words in it By this annointing and his most holy mercie God doth forgive thee whatsoeuer thou hast offended by seeing hearing smelling tasting and touching Whereby appeareth that they make this their extreame Vnction to extend but onely to such sinnes as the man hath committed by seeing hearing smelling tasting touching that is to say by those his exterior five senses But those that bee true Sacraments indeed as is evident by Baptisme and the Lords Supper bee not so particularly limited or restrained but be Sacraments to a faithfull and godly man of the full remission and forgivenesse of all sinnes committed not onely by those his five outward senses but anie other waie else whatsoever either by thought word or deede And therefore this their extreame Vnction can bee no Sacrament rightly and properly so called 7 Now remaineth to be shewed that even those that be the verie true Sacraments indeede doe not give grace ex opere operato For they verie erroneously attribute remission of sinnes to the Sacraments administred as namely to Baptisme and the Lords Supper ex opere operato even by the verie worke done and performed whereas it is not in verie deede the external water in Baptisme administred that hath this power and vertue in it to take awaie sinnes or to cleanse and purge them neither is it the consecrated bread and wine in the Lords Supper that hath this power and vertue in it For so to suppose and imagine were to â—ttribute that to the outward signes or Sacraments which rightly and properlie belongeth to Christ Iesus inasmuch as hee onelie is the Lambe of God that taketh away the sinnes of the world and it is his blood onely that cleanseth us from all sinne as S. Iohn expresly witnesseth and all the rest of the Scripturs accord For which cause it is againe said in the Revel of S. Iohn that it is Christ that hath washed us from our sinnes in his blood Seeing then it is Christ and his blood onely that washeth purgeth and cleanseth in verie deede and materially from all sinnes the water in Baptisme administred must not have this power and vertue attributed unto it nor also the consecrated bread and wine in the Lords Supper received You will then demand why or in what sense it is that in the scripture the water in Baptisme is said to cleanse to sanctifie to regenerate I answere that it is said so to doe not that it hath these vertues inclosed in it or did these things efficiently or materially but for that it doth them sacramentally and significatively that is to say in plainer termes because the water in Baptisme is a Sacrament signe and seale unto us of that regeneration sanctification and cleansing which wee have through Christ For it is Gods spirit that efficiently worketh faith repentance regeneration sanctification or whatsoever other supernatural grace in a man and not the element of water And therefore also did S. Iohn Baptist say to those whom he baptized thus I Baptise you with vvater unto repentance but hee that commeth after mee is mightier then I whose shooes I am not worthie to beare he shall baptise you with the holy Ghost Where you plainely see that S. Iohn Baptist acknowledgeth that he in his Baptisme administred by him gave but water and that it was Christ that gave the holy Ghost and consequently that in the elemental water the holy Ghost was not conteined nor included but was to come another way Saint Peter hath a like speech saying That Baptisme doth save us not that it is the material cause of our salvation for Christ Iesus only is our Saviour in that sort but for that it is a sacrament signe and seale of that salvation which we have by Iesus Christ. And thus you see how all the scriptures stand well together and be rightly reconciled whereas otherwise according to their sense there would be a confusion and repugnancie Yea if it were true that the verie external act of Baptisme performed did ipso facto regenerate clense sanctifie and save then should all without exception that be baptised be also regenerated clensed sanctified and saved soules But this you neither do nor will affirme and therefore no reason have you to affirme the other whereupon this must necessarily follow In like sort if consecrated bread and wine externally distributed and received in the Lords Supper did ipso facto give grace and remission of sinnes then might Iudas that Traytor or anie other the most wicked and ungodly reprobate that externally receiveth that bread and wine receive also grace and remission of sinnes thereby which it were verie grosse and absurd for anie to affirme Yea S. Paul himselfe sheweth that there be some unworthy receivers that be so farre from receiving grace and remission of sinnes by it that contrariwise They eate and drinke Iudgement or condemnation to themselves as hee speaketh and directly witnesseth CHAP. X. Concerning the Popish Masse and the Popish Priesthood thereto belonging NOw give mee leave to tell you how detestable a thing your Popish Masse is which ye neverthelesse so much and so highly reverence being misled by the doctrine of your Teachers For yee say that your Priests doe therein offer up Christ Iesus everie day or often to his Father and that in a bodily manner and affirme it moreover to be a sacrifice propitiatorie for the sins of men What can anie that professe Christ or Christianitie be so absurd as to beleeve that Christ is often or daily offered up in a bodily manner to his Father for the sinnes of men Doe not the Scriptures themselves proclaime that Christ Iesus was in that his bodily sacrifice to be offered but Once and not often and doe they not withall expressely testifie that with that one Oblation or offering He hath consecrated for ever them that are sanctified What needeth then or how can there be anie more bodily offerings of him then that one whereby hee offered himselfe once upon the
the earth so are my vvayes higher then your vvaies and my thoughts then your thoughts Yea what are they else but superstitious vvorkes which are done by the will and pleasure of men without the Commandement of God or his rule and direction for so Isidorus giveth the Etymologie of that word superstition to be a thing done supra-statutâ—m more then is appointed by the law of God upon mens pleasures and devisings May not God say in these cases as sometime he spake Quis requisivit haec de vobis VVho hath required these things of you A good Intention therefore is not sufficient to prove or make the worke to be good in Gods sight unlesse it bee a worke or action commanded from God or by his word approoved For King Saul had a good intention or meaning when being sent against the Amalâ—kites and commanded from God to kill both man and woman infant and suckling oxe and sheepe camell and asse hee neverthelesse spared some of the Cattell suffering the people to take Sheepe and Oxen to this intent to sacrifice to the Lord. But notwithstanding this his good intention the fact was odious in Gods sight and because he had thus reiected the vvord of the Lord not suffring his actions to be thereby squared and ruled therfore also did the Lord reiect him from being King over Israel So likewise had Vzzah a good meaning or a good intention when driving the Cart wherein the Arke of God was and the Arke being shaken and in danger of falling hee put forth his hand to the Arke and tooke hold of it to keepe it from falling yet because it belonged not unto him so to doe with the Arke and that he therein did an action not commanded nor warranted unto him from God or his word therefore notwithstanding this his good intention God was offended with him and hee smote Vzzah there for his error and there hee died by the Arke of God The workes then which men doe of their owne heads and devisings without Gods commandement or approbation by his word be not to be accounted amongst the number of good workes in Gods censure what faire shew soever they make amongst men or what good meaning or intention soever they have For that which is highly esteemed amongst men is oftentimes abhomination in the sight of God as Christ himselfe also teacheth and affirmeth 2 But yee have further in the Papacie workes preparative or workes or merits de Congruo as yee call them such as bee done by a man before faith received which ye also account good workes But first How can a man that is not himselfe as yet made good bring forth any good vvorks for The tree must first bee good before it can bring forth good fruit as Christ himselfe teacheth Yea good workes and a sanctified course of life be the fruites of righteousnesse as S. Paul declareth and therefore before that a man be made righteous and iustified by faith hee cannot possibly bring forth these fruites of righteousnesse Againe the Scripture witnesseth expresly that VVithout faith it is impossible to please God How then can the workes of anie man before faith received please God be accepted of him or merit anie grace or favour at his hands The Heart is the fountaine of all mens actions and by faith it is that mens hearts be purified and cleansed as S. Peter witnesseth Vntill such time therefore that mens hearts bee thus clensed and purified by faith in Christ they can bring forth no good cleane or pure vvorkes but works like themselves that is most impure and uncleane For to them that be uncleansed and unbeleevers nothing is pure but even their minde and conscience is defiled as S. Paul also directly affirmeth And so hee saith againe of all the corrupt naturall men in the world untill they bee regenerated converted and iustified in Gods sight by faith they be such as have all gone out of the way they are all become unprofitable there is none that doth good no not one Not without good cause therefore hath S. Augustine before told us that all the workes of Infidels and Heathens and even the Morall vertues of the Philosophers as they were done and performed by them that had no beliefe in Christ were no good workes in Gods sight but Splendida peccata glittering sinnes Yea hee hath told us expreslie that Good vvorkes do follow him that is before iustified and doe not goe before him that is aftervvard to be iustified And againe he saith that faith goeth before that good vvorkes may follow neither are there saith he anie good vvorkes but those that follovv faith going before And therefore touching Cornelius the Centurion whose praiers to God and Almesdeâ—des be much commended before he was baptised whose example the Rhemists and other Papists alledge in this case the same S. Augustine giveth a sufficient answere thereunto saying That hee did not give Almes and Pray without some faith So likewise testifieth Beda and that out of Gregorie that Non virtutibus ad fidem sed fide pertingitur ad virtutes c. Men attaine not to faith by vertues but to vertues by faith as S. Gregorie expoundeth it For Cornelius saith he vvhose almes before baptisme as the Angell witnesseth be praised came not by vvorkes to saith but by faith to vvorkes And againe he saith Hee had faith vvhose prayers and almesdeeds could please God So that at this verie time of his Prayers and Almesdeedes hee beleeved in the Messias albeit most true it is that hee did not then so well know Christ or so firmely beleeve in him as hee did afterward by the ministerie of Peter 3 The merits also de Candigno as the Popish Church calleth them be not to be reckoned in the number of good works yea this conceit and opinion of Merit is it that poysoneth and marreth the vvorkes so that they are not reputed in Gods sight and censure to be good but bad and odious vvorks that be done with that affection and to that end For even those good workes that be done after grace and faith received and by a man regenerate and Iustified doe not merit or deserve salvation or eternall life because in the best works that men regenerate or sanctified persons doe is some humane frailtie defect or imperfection intermingled for which defects they are to crave pardon at Gods hand and not to stand upon the merit of them VVee are all saith Esay as an uncleane thing and all our righteousnesse is as filthy raggs If thou O Lord shouldst straitely marke iniquitie saith the Psalmist O Lord vvho shall stand But there is mercie vvith thee that thâ—u maist be feared In many things vvee all offend saith S. Iames And therefore well saith S. Augustine Vae universae iustitiae nostrae si remota misericordia Iudicetur VVoe to all our righteousnesse if it be iudged mercie being laid