Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	earth_n	part_n	5,235	5	4.6411	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10112	A fruitefull and briefe discourse in two bookes: the one of nature, the other of grace with conuenient aunswer to the enemies of grace, vpon incident occasions offered by the late Rhemish notes in their new translation of the new Testament, & others. Made by Iohn Prime fellow of New Colledge in Oxford.	Prime, John, 1550-1596.	1583 (1583)	STC 20370; ESTC S106107	94,964	218

likewise with ioy of heart embrace the Lordes vnspeakeable mercy reuealed giuen in the onely and sole Sauiour of the world Iesus Christ the righteouse Amen Dauid was better 1. Sa. 17.47 2. Sam. 11.2 when he kept his fathers sheepe then when he got the Kingdom If the sinne of Adam were lesse and namely if the powers of maÌ„ were more his will of greater abilitie more orderly then I haue proued it to be yet I gesse it were good that an horse should not know his strength What need we flatter a wanton a way ward thing which is theÌ„ best when it is most kept short and naturally it is neuer good but alwayes naught When God intended to take iust reueÌ„gment of vnthaÌ„kful men Rom. 1.24 that became vaine in their imaginations and their foolish hearts were full of darknesse what did he He gaue them ouer to their own lusts that is to say to their own will and wilfulnesse This grieuous punishment had not bin great August 6 Tract in Epish Ioh. if the flexiblenesse towardnesse of their wills had bin so good or but so indifferently il or els inclinable ready or free to receiue either good or euill or able to consent when grace is offred which is the verie hinge in deede Stap. l. 4. c. 1. wheron the question of free will most dependeth Nowe but to consent to good is a good thing hast thou this coÌ„sent what hast thou that thou hast not receaued 1. Cor. 4.7 if thou hast receaued of an other then is it not in thy selfe Againe no goodnesse groweth out of the earth but descendeth from aboue And againe flesh bloud Mat. 16.17 doth neither reueale nor receaue any good but is enimity to all good therfore cannot coÌ„sent which is a point of frindship therunto Nay in the regenerat Cic. de amic the flesh still lusteth against the spirit which we haue receaued and therefore doubtlesse in the vnregenerat it much more doubtlesse in the vnregenerat it much more dissenteth before grace be receaued lesse embraceth it when it is offred When his graces are generallie offred man is recusant by natur shutteth his eyes claspeth his hands is altogether auerse in heart but yet whom God taketh choseth effectually he turneth their hearts as he did the Purple sellers heart in the Acts Act. 16.14 Act. 9.18 haleth and smiteth Paule downe from his horse doth away the scales from his eyes worketh mightely the conuersioÌ„ of theÌ„ that shal be saued and this he maketh men willing to receaue that which before they wilfully refused herupoÌ„ to imagin this willingnes to be of man because at length by Gods gift it is in man is a vain imaginatioÌ„ to giue that to man which is Gods gift as M. StapletoÌ„ doth saying Stap. l. 4. c. 4 that capacity of good things is of natur and actiuity of Grace No. bothe the beginning the end both capablenes agilitie to will to work is of him Fulgentius was troubled with the like fancifull men Fulg. de incar Christ cap. 24 that thought that because we were enabled by God to good therfor we ar also able of our selues The coÌ„sequeÌ„t is naught For as the flesh of maÌ„ hath no feling and sense of it selfe but the soule doth giue it life sense so it may haue both so man may God so working in him be wel willing but the life soule of this willingnes is the mere sole mercy of God The wisdom of the Lord Prouer. 9.1 in the book of prouerbs whoÌ„ he possessed from all beginninges hath built here an house hewed out her pillers c. This bilding house is his Church chosen Now eueÌ„ as an hous can not rere vp it self so is it with man nether the first stone nor any part of it selfe caÌ„ it selfe lay or set in the frame And as the carpeÌ„ter choseth his timber the mason his stone the potter his clay and not contrariwise the clay his potter the stone his mason the timber his workman the house her bilder so God choseth the Church not the Church him That is a true word I haue chosen you not you me Ioh. 15.16 in any kind of choice A wraÌ„gler may stretch a similitude farther then may stand with christian humilitie As the carpenter in deed chooseth out ã€ˆâ€¦ã€‰ tree out of the wood worketh it alone yet he chooseth the fayrest the fittest and the straightest because these qualities ar in the timber So God chooseth of men the best qualified by nature because of naturalles that were in them first No not so He knoweth who foreknoweth al things no doubt what persons will best serue his building who ar fittest who vnfit But ther for ar soÌ„e fit because he maketh theÌ„ fit For otherwise by natur we are vtterly vnfit all And to demonstrate that all standeth vpon mere choise he chooseth the weak to coÌ„found the strong the simple to confute the wise 1 Cor. 1.23 Iohos 6.20 as it were the blast of hornes to ouerthrow the mighty walled city Iericho He chooseth the least likely the most vnwilling to shew that neither in mans will or any part of his corrupt natur else is ought to this purpose But of this his exceding mercy fauor free grace more in speciall in the processe following Hetherto in the plenarie view of man both within without in body soule in whole and in part appeareth nothing since his fal but misery bondage pollutioÌ„ vncleannes darknes confusioÌ„ frowardnes obstinacy rebellion and in a worde perfit sinne corruption God looketh down froÌ„ heauen vpon all the children of men in earth findeth not any one coÌ„sidered as he is in his own nature Psalm 14.2 with whome it fareth better then hath bene declared OF THE FREE GRACE OF GOD. LIBER II. OF mans corruption hath bin declared tuching almighty God in the Scripturs amongst other proprieties vttered after the maner of men for the better vnderstanding are chiefly set foorth his righteouse iudgements gracious mercy His iudgements pronounced by the Lawe and executed in his wrath against the children of vnbeliefe disobedieÌ„ce his mercie prepared for the elect in his son published by the gospel This Gospel message of the ioyfullest tidings that euer were Luc. 2.10 was imparted first to Adam in paradise as a present remedie immediatly after his fall applied to the weaker part affected by name to Eue. Thy seed shall bruse the Serpents head Gen. 3.15 Afterward declared to Abraham In thy seede shall all nations be blessed Gen. 12.3 Then renued againe in Isaak so foreshewed in the sacrifices olde ceremonies likewise inforced by the Law and foretold by the Prophetes in the fulnes of time presented in the person of our Sauiour lastly by his Apostles still by the worke of the ministery the partitioÌ„ wal

die in Christ Mar. 12.24 Mat. 22.29 and in the Lord They shall rise in glorie Let no man be deceaued as were the Sadduceis and Libertines and as nowe is the whole familie of loue The dewe of Gods power is as the dewe of herbes Herbes appeare not in winter time The dewe from heauen softeneth the ground doth awaie the frost openeth the earth the herbs spring againe and flourish a fresh Likewise the moisture of Gods omnipotencie and power diuine will cause commauÌ„d the earth to giue an account of her dead to yeild foorth the bodies of his Saincts that they may liue Euen as my bodie saith the Prophet and putteth the matter out of doubt pointeth to his owne bodie proueth the restitution of Gods people from banishment by this infallible argument teaching that because they doubted not of this the greater they should beleeue the lesse which was their restitution So in Ezechiell the people seemed to be in a dead and desperate case Ezech. 37 as if their verie bones were dryed vp their hope gone and them selues cleane out of God sheweth in a vision to the Prophet a plaine fielde full of dead bones hee will giue them senewes flesh shall growe ouer them and he will call the dead out of their sepulchers And by this god meaneth that he will restore his people and conuey them home euen as if they were taught well knew he would reuiue the dead The Articles of our Crede touching the resurrection and life eternall is most largely proued by Sainct Paule to the Corinthians 1. Cor. 15 But Christ confuteth the Saduceis sufficientlie with this Mat. 22.32 Mar. 12.26 that God is the God of Abraham Isaak and Iacob And that God is the God of the liuing and not of the dead Of them that liue and therefore are and not of them that liue not and therefore are not and of them that shall liue in whole and not onelie in part And it is spoken in the present tence of the liuing as well for the certaintie of the bodies rising as for the assured being of the soule in the meane season in the handes of God And herein concerning the soule for of the bodie I haue said sufficiently what becommeth of it when man is dissolued I can not but maruel what M. Bristow meaneth to mencion Reply to D. Fulk cap. 8 part 2 that there be many texts to make it probable that not any one entreth into heaueÌ„ no not since Christs time till the generall resurrection Bez. li. Theol Epist 2 Epist Al these probabilities are aunswered by a learned man of our own age in perfit maner particulerly vpon occasion heare I reade it needlesse to trouble the simple with impertinent disputes Immediatly vpoÌ„ the departure out of this mortalitie the soule is receaued into the ioyes of heauen Luc. 23.43 2. Cor. 12.2 It may suffise them to know that while we are in this bodie we are pilgrimes from the Lorde ergo not so when the tabernacle therof shall be layed aside But then we shall be as it was saide to the theefe euen in the day therof with Christ in Paradise And what is Paradise but heauen for so Sainct Paule when he talketh that he was taken vp into Paradise he tearmeth it the thirde heauen Euerie man sayth Austine sleepeth with his cause and shall rise with his cause But in the middle time as in our common sleeping some sleepe quietly some haue heauy and sorrowfull dreames so when we go into the common bed of the earth with our bodies yet our soul hath her rest with a sense of ioye or hath a feeling of sorrowefull paines Habent omnes animae Tract in Iohn 49 quum de seculo hoc exierint c. All soules when they depart out of this worlde straight they haue their diuerse places of receipt if they be good they haue ioy if they bee naught they haue torment and when the generall resurrection shall be the ioye of the good shall be more ample and the torments of the wicked more grieuouse when with their bodies also they shall be tormented and this is onelie the differeÌ„ce Wherfore in the hour of death let no faith full man doubt but that he hath a present entrance into heauen and that he shall be with Christ there and that he may praie looking vpward into heauen both with Christ and with Steeuen Into thy handes O God I commend my spirit O Lorde Iesus receaue my spirit And this is a kinde of glorification which shall be consummated after the consumption of all thinges In the meane time while wee yet remaine in this world there are dueties to be done and euerie man hath his talentes fewe or manie or at least one Mat. 25.14 and that one he may not hide in a napkin like the idle man nor digge it in the earth where it may rust much lesse throwe it to the dunghill that is bestow it vpon bad and vile vses The noble man is gone into a farre countrey the maister to a wedding but they will certainelie returne againe but when that is vncertaine whether at the first seconde thirde or fourth watche VVhy the comming of Christ is not specially in the circumstances of time certainely known whether in the euening or at the dawning of the day and therefore is so vncertaine the rather to excite thy care and stirre vp thy diligence to prouoke thy watchfulnesse to set thee alwayes in a continuall expectation both of his comming particulerlie to thee and in generall to iudge the world But if thou like the euill seruaunt saye tushe the Lorde differreth to come and being absent can not see what is done amisse and cruelly shalt misuse thy fellow seruauntes or riotouslie mispend thy maisters substance wasting all in wantonnesse and excesse liuing in pleasure and fatting thy selfe as in the day of great slaughter and much feasting shall common with thy soule after this maner O my soul take thy rest this iolitie will not faile this case on earth is euerlasting behold suddenlie when thou thinkest least Luc. 12.46 this night before euer the morning can come death is at thy doore thie dayes are numbred thy deeds are waighed thy doom is come and thy soule shall departe not onely this life and so an end but shal be sundred from the nomber of the liuing with God and shall liue in torments euerlastinglie with Satan and his angels without end Nay rather let vs imitate the faithfulnesse of Sainct Paule who in respect of others namely of his brethreÌ„ the Iewes what a continuall sorrowe conceaued he howe hartie was his desire howe feruent his prayers in their behalfe Yea he had care of all congregations Who is weake and I am not affected Who is offended and I not grieued And in respect of him selfe he ranne his race he kept the faith he fought a good fight knew that there was a

setteth down howe they were discerned it setteth not downe A simple aunswer is easiest and truest as I take it God who made the apparition to Peter and Iohn gaue vnto Peter and Iohn the knowledge to discerne who they were that appeared whether he will giue them the like knowledge in the life to come because the scripture is silent I dare not definitiuely say or argue to or fro Farther it is reasoned Adam in his innocencie straight way notwithstanding he were asleepe when EuÃ© was taken out of his side yet he knew who EuÃ© was semblably when this corruption shall put on incorruption when sinnefulnes shal chaÌ„ge for innocency like to or else more perfitte then Adams in Paradise when our knowledge in part shall be made perfit and our charity intended to an higher degree and exteÌ„ded to more in number then we may if know the things that we knewe not before much more know the things and recognize the persons we knew once I will not dispute against this opinion much for peraduenture it may be true Farther it is reasoned that if the damned spirite of the richman in hell notwithstanding the great distance chaos betwixt could discerne Lazarus AbrahaÌ„ in heaueÌ„ that the soules of the iust and perfit meÌ„ shal much more see with a clearer eye the society of all but especially certaine in the cytie of the Saincts I will not answer this to be parabolical that euery part of a parable doth not euer proue euery matter that it may be fitted vnto For it may be that this very part thus vrged is not of a thing altogether impossible But that which I shall shortly remember by occasion of the question moued is most true and much to be considered First it is true that death is a passage into a better life to all that beleue a doore entrance into heauen a redy meanes to be with Christ and not where Christ is onely for Christ according to his Godhead is excluded no place but with Christ and in Paradise are they who die a corporall death but yet liue vnto Christ And then this being throughly considered it doth lenifie such natural passions as are incideÌ„t to the sonnes of AdaÌ„ it maketh the bitter cup to haue a sweete tast it breedeth a desire to be dissolued and a longing to be at our long and last home For the things here are nothing to the thinges there yet are we hardly induced to leaue them and herein they serue loue vs most and we them But let vs consider when we die we depart from the world and therefore from worldly affections also we should depart and betake our selues wholly to a better habitation and vtterly to haue nothing to do with the things that are done vnder the sunne after the dispositioÌ„ of our house and temporalities as Esaie exhorted the king A wet eye and an affectionate minde doth neither discerne aright nor iudge vprightly in this case and when we should be rauished with the loue of his face to whom we go we looke backward whether we shall see the faces of our old frinds any more In the resurrection they neither marry nor are maried mariage is the neerest coniunction amongest men But then the respects of maÌ„ wife shal be swalowed vp as it were a candle put out at the rising of the Sunne Therefore the affections toward father and mother children and kinred of consanguinitie and blood of affinitie or amity which are lesse shal also cease then For they will either hinder somewhat or doe much hurte in the quietnes of our passage I reade of one Rotholdus of whome Sigibert doth write a man of name and a Duke when he shoulde be baptised he would knowe whether there were moe in heauen or in hell and what acquaintance he had in either place was not this a great folly In the second booke of Samuel Dauid maketh offer to an old aged man Barzelai 2. Sam. 19. that elswhen had shewed him kindnes that now God had blessed Dauid and had brought him to the kingdome he woulde requite the old man and offered him that he should goe with him be in his court at Ierusalem But Barzelay on the other side maketh a contrarie request vnto Dauid that he may returne to Gilead and dy in his own countrie and be buried in the graues of his auncestors and as for anie pleasure that he could take in the kings palace he said he was ouerspent and worne his sense of tasting was gone so of hearing the voyce of the singers and the court musicke did not affect the old man In the storie we see a contentation in the aged man and also a loue to his country whereby he preferred Gilead before Ierusalem I do not altogeather discommend euery point in his affection But by application if I may speake there are ouer many Barzelaies now a dayes both in their liues and in their deathes They are so long time accustomed to the worse that they disdaine the better they cannot tast the truth they will not heare the musicke of the charmer charme he neuer so cunningly They began in superstition they haue long continued in error and they will needes be buried in the idolatrie of their forefathers and they will go whether they thinke they haue most acquaintance But true religion goeth neither by the most nor by those that seeme to be most neere a man commonly In our life the worde is our direction the spirit our guide In our death we must as we resigne our bodyly substance vnto godly vses and our bodies for a time into the bosome of the earth so without more adoe without forecasting of doubts or scruples of curious fancifull or affectionat questioning must we wholy yeeld vp our soules vnto God our father a safe keeper of them vnto the gloriouse resurrectioÌ„ in Christ Iesu to whom with the holy spirite three persons and one euerliuing God be euerlasting praise Amen

part Totum est pro vulnere corpus All is full of boyles and corruption In particular fancie occupieth the head and pride the heart and impudency is seene in the eyes the naturall mans eares are stopt to good itch after euill tidings his throate is an open sepulcher the poyson of Aspes is vnder his deceiptfull lippes stiffe necked is he and obstinate in euerie wicked way his feet are swift to slaughter his hands embrued and bathed in bloud and his right hande an apt instrument of all iniquitie These enormities appeare not euer at all times nor in all persons An easie answer to no hard obiection For certaine men seeme to be and be lesse vnruly then some but those that are ouerruled only by naturs conduction without any secret diuine restraint 1. Ioh. 2.16 haue alwayes ranged out of order without end or stay in any one meÌ„ber And what if some did kepe in or rather haue bin kept in froÌ„ such so manifest outragiousnes Neuerthelesse God counteth the bodie and the partes therof accessarie to and guilty of all the faultes of the soule as inferiours consenting to their superiours intent Mat. 5.28 And because of their neere coniunction in one person albeit the external act doth not euer follow or outwardly appeare The residence and chiefe throne of sinne in deede The chiefe seat of sinne is in the soule whence it riseth taketh head where it remayneth raigneth most and therfore this part requireth more speciall consideration The chiefest parts of the soule most spoken of among diuines commonly known to Christian people are of the mind and the will The parts of the soule If the mind be wise it is likely the will is better aduised will the rather endeuor to do the better But if the minde be out of her turne the will can neuer be wel in due order Now let vs see a little how it fareth with the naturall man in both these The blindnesse of mans vnderstanding THe natural maÌ„ perceiueth not the things that ar of God 1. Cor. 2.14 because they ar spirituall he naturall and therfore in Gods matters he is not onely weake sighted but quite blind Gen. 19.11 The case of the Sodomits that groped as men in the darke and could not find Lots door is one with the coÌ„ditioÌ„ of the vnregene rat who seeth not the way verily seketh not certainly findeth not the doore that leadeth openeth vnto heaueÌ„ For in our selues we are not only darkned but darknesse 1. Pet. 2.9 Ioh. 1.5 can darknes coÌ„preheÌ„d the light If the blind lead the blind the one falleth vnder the other vpon but both into the dike If that which shold be thine eye to thine affectioÌ„s be dark how peruerse also is the wilfulnes of all thy lusts But he that beleeueth not but resteth only in the imagined puritie of naturalls as the Pelagians or is in some good liking of natures habilitie as is the Semipelagian the Papist he seeth nothing coÌ„ceiueth nothing vnderstandeth nothing as he should Stapl. de vniuer iustif doctr lib. 2 cap. 10 neither is he capable of heaueÌ„ly thoughts For seme he neuer so mighty potent politik wise discrete honest in all kinde of honestye yet because he hath not faith the true roote of godlinesse those fruites that he can beare things faire in shew yet in truth they are but bastard fruits and vnpleasant to a good tast For without faith and a sure confidence that we do wel Rom. 14.23 Heb. 11.6 which procedeth of a true faith in God Philip. 1.29 it is impossible to please the Lord. And this faith is not of natur but of grace as shall be shewed afterwards For natur being thoroughly poisoned bringeth foorth nothing but poyson who fedeth theron fedeth on poyson eateth drinketh foolishnes and is nourished with folly crawleth vpon his bellie groueleth vpon the earth like the sinfull serpent The wisdom of the world is foolishnes in Gods iudgement who knoweth best what is true wisedome 1. Cor. 1.19 Esay 29.14 Ierem. 5.5 and hath pronounced that the prudency of the prudent worldly wise men he will reproue because they and he agree not in any one part neither in the entrance end or midway of any one action Our wayes are not his wayes Esay 55.8 Psal 99.8 Our inuentioÌ„s prouoke him to wrath our deuises are diuers and contrarie and therfore not for him The peruersnes frowardnes of mans will NOw if the mind be ignorant vnskilfull in that that is to be wished for how can the wil which taketh all her instructioÌ„ theÌ„ce rightly desire she can not tell what Doth any man ame at the marke he neuer sawe or desire the thing he neuer heard of Christ our Sauiour told the woman of Samaria Ioh. 4.10 if she knew with whom she talked she would craue the waters of life of him but therfore she begged theÌ„ not because she knew him not and could not tell neither what nor of whoÌ„ to ask The very philosopher could tech his scholers and common experience doth testifie the same ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ that no man loueth or longeth for the thing he neuer loked vpon And howe litle insight or rather how perfectlie blind by nature we are is alreadie shewed Farther no man naturally wisheth for any thing but he hath not only an insight but also a delight therin and it is gratefull to his nature pleasant in his eyes or at the least so supposed either in comparison of somewhat else or in som sort or other so reputed Herupon I will suppose an impossibilitie that man hath a cleare eye in that great misterie of godlines 1. Tim. 3.16 which the Apostle describeth and which is the ground of all knowledge But I aske how is he pleased how is he delighted therwith Be wee Greekes reckoned the wisest of the Gentils or Iewes once the people peculiar chosen of God The mistery of Christ crucified to either of these is either maruelous folly or wonderfull offensiue to both of them alike if God in iustice leaue them to them selues the preaching of the Gospell 1. Cor. 1.23 which shold be the odor of life if they could beleeue loue and embrace it is becom a sauour that they caÌ„not brook a sauor of death to death euerlasting in fine they perish in their sinnes wherin their faithles natur toke such delight Wherfore if a naturall man an vnbeleuer would beare good men in hand that naturs case is not so hard Orth. expl lib. 3 if Andradius the coÌ„mentator of the CouÌ„cell of Trent as being priuy to their secret meaning herein speake neuer so honourablie of the state of heathen men to be saued without Christ if Pigghius or the schole of Colen Contro Ratisb 1 Dial. 2 Sarc in dist Schol. Doct or all the scholemen in the world wold qualify or alay the streÌ„gth

Moses and the Law of nature But they conclude all together include the workes of the one and the other within faith Call ye me this excluding then to go on with the rest you say when some of the Fathers by onely faith exclude pride infidelitie heresie and curiositie you may as well say verum est without faith yet notwithstanding conioyne them altogether faith and infidelitie faith and pride faith and heresie faith and curiositie making vp as it were a Daniels image of coÌ„trarie mettals Dan. 2.33 that can not possibly cleaue or hang together But if excluding be including you may say and conclude what you will and distinguish at pleasure and defend with ease and all is well speciallie if you get but fauourable readers that can and will thinke what soeuer cometh from beyond seas must needes go for good Not withstanding that the simple may see the childish fondnesse and the extreame falsitie of this so absurd dealing I will shew it then in the like reason I would haue a garment made onely of cloath meaning by onely cloath to exclude stitching lacing facing with silk shall the Taylor come stitch lace and face my garment face me out that when I willed it to be made of cloth alone that without cloth forsooth I wold not haue it stitcht laced faced but with cloth I would Verily it had need be a very brode cloth that caÌ„ couer ouer al this follie it is so brode and a verie cunning not a Taylor but a Rhetorician or rather a Magician that must perswade me so and so bewitch a man against all sense reason in the world As for the theef that was saued by faith alone without externall workes alleadged by the Fathers that doth verie well proue that faith alone in sauing doeth the deede Ambros in Rom. 3 and not workes For the way to heauen is but single and one the same to all The thiefe was saued and entered Paradise by faith onely therefore also must all so do if they will enter For God will not saue some by him selfe in mercie and saue others by them selues partlie in mercie and partlie by their owne workes If the thiefe had liued longer time he should would haue liued well but his beleeuing was the wing that caried him vp and the key that opened the doore of heauen When time wanteth not onely faith excludeth not either workes or the goodnesse of woorkes in earth but the meritoriouse deseruing by workes with God in heauen and hereby both in heauen and in earth the free mercie and grace of God is beleeued embraced and gloriouslie set foorth by this most excellent confession of onely faith whereby we agnize the gift the free gift of God according to his purpose promis fauour grace and mere mercie In the storie of the Gospell in particular by examples thus much is prooued and where onely faith is named exacted and coÌ„mended euen in bodily cares much more in ghostly causes of the soule where our Sauiour doth not so much respect the teares of some or in others their feare and trembling nor their crying calling after him but their faith and the greatnesse of their faith Mat. 9.22 Luc. 7.50 Mat. 15.28 Luc. 8.50 Thy faith hath made the whole Thy faith hath saued thee O woman great is thy faith I haue not found so great faith in Israell And in the eight of Luke and fifte of Mark. Beleeue onlie Onely marke that And withall marke if you will the Papists doubling answer herunto Rhem. not Mar. 5.36 Onelie beleeue that is either especially or only in cases of bodily diseases What I pray you why say you or and or If onely be not only but especially and principally then say so Or if onely be onely then say so and houer not vp and down like the birde that was sent out of the ark Gen. 8.9 and could not find where to set her foote But in deed neither is onely especially neither is onely onely in bodily sicknesse alone as shall plainelie appear And therfore herein ye haue made vs not onely one lye alone but two lowde lyes and those together without taking breath one vpon an anothers head For as for the first was Christ like your Phisitian that biddeth his pacient be of good cheere and onely haue a good heart yet withall a good diet must be kept and potions receiued as thinges more requisite O M. Allen and M. Martin and who euer else had finger in that your late gewgawe translation was there I say not were there other things but was there any one thing not onely more requisite but in equall degree as necessarie as faith Luc. 8.44 For woulde Christ require the lesse and omit the more necessarie or if many things were to be required woulde he say onely beleeue No. when all other helpes fayled then they came to our Sauiour And therefore other helpes being preternecessarie he wel required theÌ„ wholy to put their trust in him not that he could not cure yea reuiue without their beleeuing that he could but that dutie would he haue at their hands and only that in such respects Wherefore when this former shift serued not the turne you added though onely fayth be requisite and nothing else yet that concerned the healing of the body not the sauing of the soule Of healing the bodie I graunt but withall of sauing the soule that these words are not spoken is not so easilie proued For Christ Iesus the Sauiour both of bodie soule most principally saueth the most principall part therefore to shew what how alone he worketh specially in recuring their soules diseased with sinne view those miraculous cures done so euidently vpon their bodies Wherfore by conuenient reason it followeth if faith alone be required in theÌ„ much rather in the other wherein consisteth the greater cure in vs and whence ariseth the greater glorie to him selfe that cureth Contrarie to this in the example of Mary Magdalen somewhat is brought foorth as who therfore had her sinnes forgiuen Rhem. not Luc. 7.50 because she loued much So that loue also was required not faith alone Consider we the story a litle for our better vnderstaÌ„ding wherin it is said to her Thy faith hath saued thee go in peace a litle before both of to her Many sinnes are forgiueÌ„ because she loued much Our of which I obserue 4. notes remission of sinns peace of coÌ„science faith embracing saluation due loue ensuing therupoÌ„ Peace of mind cometh after ward in place to be spoken of The sole mean of receiuing remissioÌ„ is faith the only cause of remitting is mercy For otherwise remission were no remissioÌ„ And were not faith the only meane but her loue also as the Rhemish note is Christ wheÌ„ he said Thy faith hath saued the he shold haue said nay thy loue thy faith or thy faith thy loue haue saued thee especially

and the like are but miserable comforts in the day of death or iudgment One sanctified soule then will be more worth then innumerable sinners O Lorde sanctifie them and vs with a liuely vnderstanding of thy trueth Thy word is the truth teach vs O Lorde good wayes therin that we may know do thy will I will record a storie Dauid being certified of Saules death among his lamentations he breaketh foorth on this wise 2. Sam. 1 O tell it not in Gath publish it not in the streetes of AscaloÌ„ lest the daughters of the Philistines reioyce lest the children of the vncircumcised triumph Gath and AskaloÌ„ were of the chiefe cities of the vncircumcised Dauid wisheth that Saules death might be concealed from them that it might not be told to the enemies of Saul and of God With like affection it is to be desired that ether there wer no Sauls at al or that they might die either obscurely or liue otherwise then to the slaunder of the profession they seeme to be of but in truth are not They that haue dwelt or dwell in Gath Askalon in Louain Doway RoÌ„e or Rhemes the enemies of vs of our Land and of our God wil be glad to hear that he which is reckoned a iustified man by faith were yet a prophane person like Esau in the race of his life The streame of sinne is strong and carieth the world with it but he that thinketh he standeth let him take heede he fall not If a piller fall the house is in daunger if a mightie tree fall it beareth downe manie bowes and sprigges with it O what a shame were it for anie that haue begun in the spirit to ende in the flesh to reioyce in the light and afterward to loue darknes more then light to receiue as it were a portion of faith and then to mispend it The children of the vncircumcised will make great triumphes when they shall heare hereof supposing they haue gayned much when they can finde a man that hath fallen from his God but to the godlie what sorrowe is like to this where such euentes are found Wherefore let euerie man looke to his wayes stand to his watch that he offend not God neither that he giue place to Sathan cause of ioy to the aduersarie or of griefe to the godly that he defile not him selfe driue away the spirit receaue the word in vaine stayne his profession and that he be not like the Asse and Mule that carieth on his backe wheate or breade or wine and yet eateth onelie chaffe and drinketh nothing but water To carie the name of a Christian is little woorth except you feede on the properties of Christianity expresse them in a good life For not to talke of Christ but to liue in Christ is indeede to be a Christian vnto whom it may shold be said as it was vnto Mary thou shalt beare a sonne and thou shalt call his name Iesus For they that heare Goddes word with pure affection Luc. 8.22 and bring foorth the frutes of the spirit they are as it were Christes brethren and as deare as his mother and after a sort his verie mother as in the woÌ„b of whose faith Christ is conceiued and in whose holie life Christ is spiritually born into the world dayly And this is true sanctification allwayes to be perfourmed in vs taught in the word imprinted by the Spirit grauÌ„ted of God through the merites of Christ in whose name we pray euer to be sanctified more and more continually And eueÌ„ as Anna praied that God would giue her a man child and she would giue him the Lord againe so wee pray that God will make vs his holy adopted children But the benefit of this holinesse and of this adoption as likewise of our creation when we were not of our iustification when we were naught and of all things else as he giueth them vs so we must giue them him againe render all the praise to him alone the onely giuer of all good giftes who is to be blessed for euer both for all and of all So be it Of Glorification in the life to come and of sobriety in certaine questions that are moued therein WHen sanctification endeth in this life then glorification entreth taketh his beginning for the life to come And then when we shall haue escaped all the ginnes of mortalitie when the times of temptation shall be passed ouer when the streame of this world shall haue quite ruÌ„ne out his course then this corruption of ours shal be endued with incorruption the olde Phoenix shall be renewed and euen as Moses did put his leprouse hande into his bosome Exod. 4.7 and pulleth it foorth a cleane and a sound hande so this fraile flesh of ours that is sowen in dishonour 1. Cor. 15 and must rotte in the mould of the earth shall yet rise againe in honour with great perfectioÌ„ in that gloriouse day Sainct Paul sheweth that there were amongst the Philippians Phil. 3 that walked much amisse in number manie in conditions earthly minded men seruants to their bellie and enemies to the crosse of Christ therfore in fine whose iust end was to haue an heauie doome a deserued damnation But speaking of him selfe and of the godlie he saith our consolation is in heauen from whence we looke for a Sauiour euen the Lord Iesus who shall change our vile bodies that they maie be like his gloriouse bodie according to the working wherebie he is able to subdue all thinges vnto him selfe Wherein these four points are expressely set downe the conuersation of Christians to be heaueÌ„lie their expectation to be of Christes appearing in the cloudes the glorification to be euen of our verie bodies and because no man should doubt of the issue thereof after he had set downe the former three in the fourth place mencion is made of the omnipotent power of God Reu. 14.13 Wherefore without all question as the spirit saith in the reuelation Blessed are they that die in the Lorde for they neither frie nor freese as the Papistes suppose in purgatorie but rest from their labours Nowe to die in the Lorde is to die either in his cause quarell for righteousnesse sake or otherwise in his faith and feare and in the course of their calling And to die is to be dissolued Eccl. 12.7 the bodie to the earth from whence it was taken and the soule to be rendred into the hands of God that gaue it Thy dead saith Esay Esay 26 O Lorde shall liue euen as my body shal they rise againe Awake and sing ye that dwell in the dust For thy dewe is as the dewe of herbs and the earth shall cast vp her dead Not that all the dead but that the Lords dead shall liue the second life And not who dye in their sinnes and in olde Adam but who die in the Lorde and who liued in Christ and Christ in them and

A FRVITEFVLL AND BRIEFE DISCOVRSE IN TWO BOOKES THE ONE OF NATVRE THE OTHER OF GRACE WITH conuenient aunswer to the enemies of Grace vpon incident occasions offered by the late Rhemish notes in their new translation of the new Testament others Made by IOHN PRIME fellow of New Colledge in Oxford 1. Cor. 10.15 I speake as vnto them which haue vnderstanding iudge ye what I say Imprinted at London by Thomas Vautrollier for George Bishop 1583. TO THE RIGHT HONORABLE S. FRAVNCIS WALSINGHAM KNIGHT chiefe Secretarie to her Maiesty Chancellor of the order one of her highnesse priuye Counsell all grace and peace in Christ Iesus NOW a long time there hath bene no lesse learned then large writing in our English tong touching the iust confutatioÌ„ of sundrie pointes in poperie specially of their priuat Masse Praiers in a straÌ„ge language Transsubstantiation the real presence the Supremacie and the like But all this while concerning the Nature of man and of the Grace of God of Free will in nature of concupiscence in the regenerate of meritoriouse perfection faith works the whole substance of iustification the aduersaries haue brought vs hitherto no great matter Of late in their English Rhemish notes as the great mistresse and in M. Martins discouery as the handmaide therunto for so he tearmeth his book there is somwhat said shifts deuised The most of al that may seme materiall is borrowed of M. Stapletons dictates their controuersie reader at Doway In regard whereof in som other respects in this discours I haue dealt more with him then with any Latine writer else yet so that the greatest benefit therof may redound to theÌ„ that haue greatest neede and can not happily so well vnderstand the Latine tong from whence most of their slights are first deriued now put foorth into English scholies smal pamphlets Wherin if this my doing shall displease M. Stapleton more then he would or I wish as perhaps it maye may it please him for they of Rhemes are otherwise like to be occupied wast vagaries set apart euen as in the sight of God without fraud ambiguitie plainly directly and shortly to oppose as him liketh for more triall herein and he shall soone perceaue that the seruaunts of truth will not be ashamed in due sorte by replie to declare whose seruauntes they are The whole book of his lectures in conuenieÌ„t time shal be answered if God will by a most godly learned and painefull father In the meane season right honourable sir this present dutie which I haue performed without recitall of farther circunstances in many wordes alwayes troublesome to greater affaires I offer in most huÌ„ble maner I may to your honours fauourable experienced protection The Lord God blesse and preserue your honours person your vertuouse Ladie your godlie cares and counsels all in Christ Iesus alwayes Your honours most huÌ„ble and bounden IOHN PRIME THE CHIEFE POINTS HANDLED IN THE 1. BOOKE 1. Of the fall of Adam and of originall sinne in his posteritie pag. 1 2. Of the blindnesse of mans vnderstanding pag. 4 3. Of the frowardnesse of his will pag. 6 4. Of the sinne of concupiscence yet remaining euen in the regenerate pag. 9 5. At large of the whole question of free-will and of the naturall mans impossibilitie to obserue the Law pag. 15 THE PRINCIPAL MATTERS TREATED IN THE second booke 1. Of the freenesse of the Lords graciouse loue and fauour pag. 41 2. Against curiositie in the search of vnsearchable misteries pag. 43 3. Of election vocation and reprobation and of a contented knowledge therin pag. 46 4. Of iustification the fullnesse freenesse and comfort therof pag. 61 5. Of righteousnesse by imputation of inherent iustice pag. 64 6. Of the regenerate mans imperfection to fulfill the Lawe exactlie pag. 75 7. Of the question of merites and that there is no deseruing at Gods handes pag. 95 8. How onely faith doth iustifie pag. 115 9. Of the most comfortable doctrine of the certaintie of saluatioÌ„ by fayth and hope to be in euerie man particularly touching him selfe pag. 141 10. Of sanctification and the meanes therunto in this life pag. 176 11. Of glorification in the life to come and of due sobrietie in questions therin of some moued pag. 192 A SHORTE DISCOVRSE OF NATVRE AND GRACE AND FIRST OF NATVRE CORRVPTED LIBER I. IN the discourse of the qualities of humane nature corrupted Mans creation we can not but lay the falt in man where we find it and not in God where we finde it not For aboue all thinges it is a trueth most certaine Gen. 1 that in the beginning God created all things in their kinde good but man he made the perfection of all his workes and therfore most perfitly good in dignity litle inferiour to the Angels in authoritie Lord of the world by right the inheritour of life eternall in all resemblances of diuine properties in holinesse and righteousnesse like himself Thus he framed man at the first For only lo sayth the wiseman this haue I found out Eccles 7.31 that God made man righteouse That is sound of bodie sincere in soule and perfect in both And yet anon after this his so excellent a condition by creation there ensued a maruelouse alteration Mans fall Pet. Lomb li. 2. dist 25 both in his body subiected to corruption and also in his soule so strangely blasted that the better qualities therof all were quite rased out and cleane defaced The story is plaine and knowen in all the world how Satan assaulted Eue The propagatioÌ„ of sin Gen. 3 and Eue entised her husband to consent to eate who in disobedience did eate of the forbidden frute and thereby he being no priuat man Rom. 5.12 Concil An rasic Mileuit can 2 but the roote and head and first of all posteritie succeeding from race to race along in and from him though not personally then wheÌ„ men yet were not yet properly enough in the guilte of sinne we all became sinners and nowe eche man in his owne person is polluted with the staine therof Eph. 2 3 Iob. 25.4 by a naturall and therefore by a most necessary propagation of sinne one from another For nature can not but necessarily worke alwayes after one the same fashion in all things naturally like cometh of like in qualities many times worse in kind alwayes the same insomuch that the children of Adam well may they be worse better then their father from whom they came they can not be Wherin for to view how bad we be making as it were an anatomy of our selues we may apart consider eche parte of the whole man seuerallie by it selfe Concerning the bodie first in generall Sin in the body and euery part therof Esay 1.6 may not the prophets words be auouched of the naturall man literally as they lie From the sole of the foot to the crown of the head there is no sound

For there is the like impossibility in both If God shold do equallie well to all then were he after a sort so much the lesse to be praised of some for his benefites more in speciall Aug. de dono perseuer cap. 12 Mat. 20.15 and singularly to them then to others Neither yet is there any iniquitie in so doing For may he not do with his owne what he will and that without mans witting why may he not illuminate what eye he list lighten which candle he pleaseth or shoot away what arrow he is disposed without thy certaine knowledge of his secret counsels in his most iust doinges In this curiositie of searching farther theÌ„ may stand with the sobriety of creatures in the Creators workes a man may aswel demaunde why all in the fielde is not pure corne no chaffe why trees beare leues at all and not all frute why there ar aswell frogges as fish in the pond as well goates that will not heare as sheep that heare his voice in the fold of Christ Christ the second person in Trinitie adoreth the councell of his Father herin and confesseth that the reason of this is this So it is because it pleaseth thee o father so The Papist dreameth of a better will in some then in som and that maketh much as he thinketh to the matter I aske will darknesse willingly become light will weedes be corne goates sheepe will thornes be vines and beare grapes Aug. de verb. Apost Serm. 2. Violentia fit cordi c Doth the natural man sauor of the things of God would a wound be handled can the flesh yeild to the spirit would sleepe be awakned Doth the dead in sinne that wanteth sense of a better life desire to be reuiued any one more then an other But herof before All are earthly by nature hated by desert condemned by iustice and reprobate in them selues Whie yet some are by grace beloued saued by mercy vouchsafed heauen by adoption chosen in Christ called to the Gospel and receaue it willingly the highest roundle in the ladder that man may ascend vnto is the Lordes owne pleasure and this that contented Christ must content Christians For the condemnation of the wicked Prou. 16.4 there is more then sufficient desert in the reprobate and albeit thou heare that God also is agent therin yet beware thou imagin euill in the Lord who as the Sun shineth into dark places and is not darkned and likewise as the raine moisteth the euil tree and therfore it beareth his vnhappie a bitter frute but mark in that it beareth frut it coÌ„meth of the moisture in that it beareth euill frute it commeth of his own nature and therefore worthely calleth for the axe to be cut downe and iustly deserueth to be throwen into the fire And know this that in one the same action diuerse may be agents they diuersly to be tearmed their intents and ends purposed and also meanes in proceding being diuerse according as the persons are diuersly better or worse either affected or skild euen as the keeper as Seneca saith in an other case many times hath his prisoner linckt to his girdle or hand wrest Senec. lib. 2. epist 5 and so they two maie be detayned both in one chaine notwithstanding the keeper be an innocent man and a necessarie officer and the prisoner a very Barabbas and an vnprofitable member of the common wealth I end this matter without farther debating God hath to do and sucketh out his owne glorie out of all things especially he sheweth his goodnesse to his Saints and his iustice vpon sinners To fele the one is a heaueÌ„ on earth to find out the other altogether by reasoning is vtterly beyond the reach of flesh Quod lego credo non autem discutio What thou readest that beleeue go no nearer ether to the fire for feare of burning or farther in to water for feare of a whirle poole Walk in thy vocatioÌ„ folow the threed of thy calling coÌ„tend by orderly meanes to the end God hath prefixed to the faithful in Christ his Sonne and thy Sauiour Of iustification the fullnesse and freenes therof and the comfort that cometh therby THe free pardon for sinne and the sufficient ransom therof concurre alwayes and meete euer in the iustified man For whom the Lord forgiueth to them also he giueth the possession of his Sonne in whoÌ„ all are made righteous and without whom none shal be iustified And when he doeth the one he doth the other both ioyntly in full mercie M. Stapleton saith no but sheweth no reason nor glimse Lib. 7. ca. 10. or shew of reason to the contrary but this that because our iustification staÌ„deth not in remissioÌ„ of sins alone therefore remission of sinnes inferreth not the imputation of righteousnes by Christ as coherent with it don also by God as if the Lord in his doings wold worke fiue dayes him selfe and leaue the finishing perfectioÌ„ of that which he had so carfully and gratiously begun to be accomplished the sixt day or at leasure by some others But his eye seeth not that therfore in deed are our sinnes remitted because Christ is imputed and that neither are these forgiuen but to whom Christ is giuen first and in order before though both without distinction of time are giuen together to the faithfull man The Phisitians speak of a body neutrall Corpus ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ neither whole nor sicke because they waÌ„t a name to expresse the sickenesse by Truly by true diuinitie we haue no such either bodies or soules Either wee be whole or sicke quick in Christ or dead in sinne either iustified by him or still remayning in our old corruptioÌ„ There is no middle stay Mat. 12.30 either we gather with him or we scatter All are to be sorted either among the righteous or vnrighteous holy or prophane sonnes or bastards As in the day of doome or generall iudgement all shall be either sheepe or goates corne or chaffe when the iudge shall haue but a right or left no third hand to bid these go vnto who haue their sinnes pardoned and yet as is fayned are voide of iustice in their Sauiour Then that blessednesse wherof Dauid speaketh Blessed are they Psal 32.1 whose sinnes are not imputed and whose iniquities are couered shall be either vtterly denied men or in full deliuered so pronounced by the Prophet because of the not imputing of their sinnes which cannot but imply the imputation of righteousnesse by Christ withall The d ctrin of forgiuenesse of sins in Christ most comfortable which is the couering of sinne This blessednesse most happy must bee sought for euer til it be fully fouÌ„d out here and perfitly enioyed in heauen So wee preach and so we beleue and this we pray for the glad yeare the acceptable time the release of dets the remission of sinnes the imputation of Christ with his merits Verily the very hinge of

Christianity the key of religion the peace of conscieÌ„ce the water that allayeth the whirl winds and tempests of a troubled soule the wine that gladdeth the heauie hart and the oyle that cheereth the countenance of the sorowful man that droupeth and hangeth head as the bulrush in remorse of his offences are contained herein and depende vpon this happie and heauenly doctrine of our free iustification in Christ Iesu The parts of iustification The partes whereof properly taken to be are but two the remission of sinnes and imputation of righteousnesse the sinnes are ours the righteousnesse Christes The remitting of them vnto vs and the imputing of that which is none of ours are freely bestowed by speciall fauour vpon the faithfull and so of sinners and vniust we are reputed iust and become saued soules for Christes sake Of the righteousnesse of Christ imputed vnto and not inherent in a Christian man FArther fitlie to declare how far remission of sinnes stretcheth and in what maner precisely Christs righteousnes is rekoned ours requireth the loÌ„ger stay herin because the aduersaries haue enwrapped hedged in the matter round about with thorns that an vnwary haÌ„d can hardly coÌ„e to the truth without daÌ„ger of pricking For of remission of sins Stap. li. 5. et lib. 7. ca. 10 they haue made a rasing out of sin quite as if no sinne remained at al after baptisme of imputation Rhe. Note Ro. c. 4. ver 7.8 they make a very imprinting of a perfit righteousnes in vs in both pointes erring very wide froÌ„ the truth For albeit the guilt of sinne be remitted and that no sinne hath any such sting as can wounde to death euerlasting Yet the full abolishing of sinne is not in this life but after death in the life to com And albeit vpon our effectual calling faith in Christ which is the gift of God straight way in conuenient time frameth a new by grace in Christ all our thoughts Phil. 3.29 Concil Mileuit can 3 proineth our lusts schooleth our affections and ordereth a right the whole race of our life to a better course and likewise although it be truly said Christ dwelleth in vs and we are his holy temples that we haue in vs his righteousnes his because it procedeth froÌ„ his spirit when we beleeue rightly liue accordingly yet that righteousnes whereby we are iustified is resident onely in the person of Christ is not inherent at all in vs for this were to make vs not onely his faithfull seruants and obedient children which is our dutie and must be so but to make our selues very Christes Sauiours of our selues And. ortho expl li 6. ca de iustific if not in whole at the entrie of the first receauing him yet in the chiefest perfection therof in the end of our iustification purchasing it to be really inherent and perfit in vs by meanes of deserts The later Papistes Rhem. not 2. Rom. especially since the councell of Trent haue most mistaken our iustification which when thy haue grauÌ„ted it to be fre calling it a first free iustification yet by glozing to fro therupon haue much also impayred the freenesse therof and then in iustification which is but one being verie ill vnderstood as the mad-man thinketh he seeth two moones for one they haue found out another in theÌ„ selues Stap. lib. 10 cap. 2 Iustificatio imporiat ius ad vitaÌ„ aeternam which being made vp of good workes must present them iust before the tribunall seate of God and deserueth euer lasting life this they call a 2. iustificatioÌ„ Verily we for our parts can not but ingeniously protest confesse we haue not so learned Christ and herein nothing can comfort vs more theÌ„ this that we haue not bene brought vp in the schoole of TreÌ„t by Andradius or as auditors at M. StapletoÌ„s feet at Doway or els at Rhemes vnder our late translatours there Our righteousnes is Christ We are iust in him not in our selues For his sake our sinnes are not imputed Coloss 1.20 but his innocencie is imputed In him it hath pleased the Father to be reconciled Eph. 1.7 And so ar al iustified freely by grace through the redemption which is in Christ Iesus both is in him by his means But I say which is in him inhereÌ„tly not cleauing to vs. For the truth is the womaÌ„ is clad with the Sun in the reuelatioÌ„ that is to say Reuel 12.1 the church is couered with the righteousnes of Christ the Son of God But as a garment sticketh not to the body no more doth the perfectioÌ„ of Christ cleue or stick in the person of any ChristiaÌ„ neither is he or his righteousnes 1. Tim. 2.6 ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ or a righteousnesse in any degree in this life perfit imparted or gotten or purchased by any way of coÌ„mixture confusioÌ„ but he only is ours by imputatioÌ„ the pay ransom of our dets though we personally defray and pay no farthing theruÌ„to The sonnes of men that meant to build a tower that should reach to heauen when they all spake one language euery one vnderstaÌ„ding his fellow in the same tongue their worke went forward For an vnderstanding consent is much to farther either the euil intents of the wicked or the godly indeuours of the good Wherefore the Lord desceÌ„ded coÌ„fouÌ„ded their tongues that they might not all speake with one lippe and language and so was their building interrupted and it came to nothing the place receauing a fit name Babell of a deserued confusion Our aduersaries whilest they nestle them selues agreeably together in an opinion as it were legions of vncleane spirites in the bosoms of the simple they beguile the soner the moe But in this their building wherby they would pile vp merits works of deserts morter theÌ„ together in the lande of their owne flesh the top whereof should reache vp to heauen the Lorde coulde not suffer suche proude giantes so vngraciously to impaire his glory to haue their foorth but by his prouidence hath descended and diuided their languages among them selues One saith one thing another sayth another thing Pigghius a chiefe master workman with his felowes M. StapletoÌ„ a fine builder after the newer fashion with his mates can not agree together about the foundatioÌ„ of the worke Pigghius wil haue works preparatory deferring the grace of God Lib. 7. cap. 9 to be the ground work M. StapletoÌ„ liketh not that so well Againe which way the frame should rise and vpon what pillers it should rest they vary more M. Stapleton would haue mans righteousnes to rely and be in vpon maÌ„ himself Piggh. being better skild in this cause of more remors huÌ„blenes of mind misliketh that shewes by manifest demonstrations it must be otherwise Yet Pigghius good aduise largelye layed foorth in this respect in his bookes could not be heard in the conuent of

our eares What not after a sort nor in his kinde no southly For Pelagius might theÌ„ eueÌ„ as truly haue answered with such kind of distinctioÌ„s for the perfectioÌ„ of his pure naturals that they were perfit in their kinde So maÌ„gle a man cut of the chief parts head all yet you may say it is a perfit body in that kinde as in such a case it may be But where is Aristotels definitioÌ„ there is nothing perfit that waÌ„teth his parts Yet because we build not vpoÌ„ meÌ„ what doth the word of God require all our soule all the body all the powers faculties of both If ought be waÌ„ting in either there wanteth that perfection that the law requireth and Christ commaundeth Be you perfit euen as your father is perfit This is the mark endeuoring toward it shooting faire or comming neare is no perfectioÌ„ except by way of comparison to theÌ„ that are stark naught or worse then they For the lawe requireth more our duty is greater then so they reply no not so as though no more were exacted then personally of our selues can be performed or else that there is an exeÌ„ption from such exactnes The sick womaÌ„ in the Gospell Mar. 5.26 the more she went to physick the worse she was so an error the more it is defeÌ„ded the bigger it groweth And so it fareth with these that would be their owne sauiours shut out Christ First they striue for a perfectioÌ„ when that is disproued they would be perfit with an imperfectioÌ„ at the least wheÌ„ we shewe that that is a meere toy as they meane it then they say God requireth no more at our handes then we can do Now whether God doth so or no in processe yet a litle further shal be considered albeit hereof hath ben sufficieÌ„tly debated before Our Sauiour Christ that iustly coulde vniustly would not neuer falsly vpbraided the people whom he loued so tenderly Ioh. 7.19 obiected vnto them the breach of the Lawe Did not Moses giue you a Lawe but none of you kept the Law and least he should seeme to touch som those of the wickedder sort onely not all in generall the best amongest them are not excepted None of you doth the lawe None Or be it which I take â—pperly to be the meaning of the place Christ speaketh onely to the iust reproch of the vngodly and no meruail For the godly agnize their imperfections most willingly but the godles staÌ„d at staues end with God plead not guiltie against their own conscience Wherefore in speciall were such rather to be conuinced of sin then those that in humblenes of minde confessed they were sinners and craued pardon for their sins Yet in respect of either the voluntarie confession of one sort or the pretended hypocrisie of the other reprehended of Christ it is more then manifest that the law was traÌ„sgressed of al. But this was De non facto they did it not but might they not haue done the law or if they being naught could not doe well coulde not their betters or can not the best performe the law I woulde be loth to call that or them impure or polluted Act. 10.15 or any way imperfite whom God hath sanctified and perfited in his sonne But this is not the question what we are reputed to do in Christ neither shoulde this be the question whether by the spirite of God and grace through Christ we can fulfill the Lawe Rom. 11. For the Lawe exacteth full obedience proceeding as from our selues if we once seeke to be iustified thereby Yet because our aduersaries cal that now only into controuersie what man can do by the helpe of grace thereby at least to maintaine somewhat in them selues as if they would say that they could swimme if they were held vp by the chinne and they can keepe the law Rhe. notes Ro. c. 8. v. 4. by the grace of Christ and spirit of God I confesse by the grace of God we are that we are the grace of God is not in vaine in his own children yet not in so full measure or rather without measure as it was in Christ who onely was able to vndertake that that no man euer hath done else or shall do herafter or can do at any time For if it were otherwise what singuler thing ascribe we more to him then to som other A greater matter then the fulfilling of the Law is hardly found Therfore they set the birth and life passion person of Christ at a very small vile prise that make no more accompt therof then to be as it were but a paire of oares to conuey vs somewhat the easilier thither August de verb. Apost 13 whither happely with more leasure and som greater laboure wee might come at length wherunto in deede we can neuer attaine but by him and by him alone as an wholy agent therin M. Stapleton demaundeth thus much whether grace power diuine haue not that force as to remoue that our olde corruption which was contracted and drawn from Adam and likewise to restore againe the perfection that was at the first whereunto his own simpering answer is such that it seemeth to burn his lips in the vtterance of certaine allegations out of Austine and Ierome For both of these are more for vs he knoweth full well then for him in all their discourses hereof if they be wel wayed and wisely considered Who disputing to and fro do rather precisely teach the omnipotent ability of God then exactly define that man is or may be or certainly euer ether was or shal be of such a perfectioÌ„ in this life M. Stapleton him selfe doth but say Hierom. Non abhorret Ieronimus ab ista senteÌ„tia Ieromes stomake doth scant serue him to tast of M. Stapletons corrupt viandes The Law is possible and the Law is impossible two contrary sentences in sound and yet they both true in som sence as the two cherubins sitting opposit ech to other yet both looking into the propitiatory so these sentences though seeming contrary yet respect either a known truth in diuinity If we coÌ„sider man either in his first creation or in his glorified estate after this life The substaÌ„ce of the Law remaineth in force eueÌ„ in the next life the Law was possible and shal be easie By the way if any aske whether Moses Lawe shall serue in the world to come I am of opinion in substance as of louing God aboue all things and others as our selues it shal be the same though not in circumstances which must needes suffer alteratioÌ„ with the change of the whole world Then againe the Law is possible to be done for it was done of Christ And againe in some sort it may be sayd to be possible and done of Christians for God deputeth all to be done when he forgiueth all that is not doÌ„e But the Pelagian thought him selfe a trim man when he could say

ver Serm. 15. Esai 50.1 for the Lord hath mercies Other merites Bernard hath none that is no merites in deede but as it is said in the Prophet that we must come and buy the waters of life freely that without mony which is in truth no buying no more is the other meriting The stipende of sinne is death properly that is true but is life euerlasting the stipend of merits Rom. 6.23 no the Apostle altereth the course of his speach Yet might he as easely haue so saide and most aunswerable to the tenour of his former saying if it had bene so but he saith euerlasting life is the gift of God Rhem. not 2. Tim. 4.8 a gift ergo not the stipende of deserte as they expresly terme it in these wordes good workes done by grace after the first Iustification be properly and truely meritorious fully worthy of euerlasting life And therupon heauen is the due stipend which God oweth to the persons so working by grace But S. Paul calleth euerlasting life a gift not a stipend as Austine well noteth these meÌ„ call it a iust stipend Now let the indifferent reader compare these contraries together he shall soone discerne the truth of them M. Harding a man that could set a faire shew vpon a foule cause presseth Har. detect lib. 5. cap. 12. Mat. 20.1 disputeth the parable mentioned in S. Matthew where the kingdome of God is likened to a maÌ„ that weÌ„t out early in the morning to hyre seruauntes into his vinearde some he hired at one houre some at an other some at the third others at the sixe some at the tenth and others at the eleuenth When euening came he gaue euerie one alike then they which came first and had borne the heat of the day the burden of the whole labour murmured because of the inequality of their pay One of theÌ„ was answered that he should take his peny wherefore he was hyred if the housholder would be more liberall to them that laboured lesse what was that to him that wrought more and longer time and yet perchaunce lesse then of dutie he should may not a man doe with his owne which way he will out of this M. Harding reasoneth in sence this I will spin his argument as far as it can run The housholder is God the laborer is working in our vocation the penny is life euerlasting the housholder bid the murmuring laborer to be content with his hyre and take that which was his then was it his the price of his hyre is the penny for his labor and the penny is life euerlasting here is sufficient proofe for meriting I trow Rhem. not 1. Tim. 4.8 Mat. 25.27 Luc. 16.8 and so doth the Rhemish notes tell vs. But soft euery part of a parable is not a good proof for a doctrine in beleefe For so can I proue vsurie to be lawfull vnfaithfulnes to be laudable and all most what not In proper wordes without parable this is plaine we ought to serue the Lorde withall our strength and powers both of body and soule all the houres of the day that is all the dayes of our life and when eeuening is come and our life ended after all our labours in the vineyarde of the Churche militant We haue done but the duty that we ought and dew debt is no desart quae debuimus facere Luc. 17.10 fecimus This is plaine and true and shall we force some partes of a parable to proue it false But the householder saieth Take that is thine wherfore it was his what his that murmured his whose eye was naught repiners and enuious persons shall not inherite the kingdome of heauen the peny of saluation is not for such For such I say without repeÌ„tance much lesse for such as call for it of precise desert Nay the equalitie of a peny giuen a like to all doth euidentlie declare Ambros de vocat GeÌ„t lib. 1. cap. 5. that though their are diuersities in time of vocations which is the chief ende of the parable yet the reward standeth only vpon mercie which gaue to the last as to the first If all had gone by desert then the greatest labourer might duely haue required the greatest wages But I pray you are we hirelings naye we are sonnes and heires we looke not for a peny as of hire but yet we expect our penye and that of meere gift euen because our God may do with his owne what him please and he will in time bestow it vppon vs his owne euen for his Christes sake in whome alone we onely trust and not in our selues O this opinion will decay good workes meruelously and greatly encrease either idlenes or swarmes of euill liuers Why It was meruele then that Christ foresawe not the inconueuience when he gaue to the last as he gaue to the first In deede if we be vagabondes or lazy drones or if â—â—ke the greedy Zuytzer that will not fight but for his guilt it is an other matter But if we be sonnes and children we obey our father not to the end to merit but to shew all duty and because we are sonnes The difference then betwixt vs the aduersaries standeth on these points both they and we worke they to merit we to shew our duty they for hyre we for loue they as seruaÌ„ts we as sonnes they to purchase we because Christ hath purchased for vs life euerlasting they worke and seeke glory in their works we worke and glory only in Christ they worke talk of perfectioÌ„ we worke agnize our imperfections in working They if they do but a good deede if it be once done they stande vpon it walke and iet thereon though it be but the ice of one nights freezing we when we haue done all we say we are vnprofitable seruauntes Ios 7.21 We dare not burie our sinnes like Acham in the earth nor wrappe them in a sort of faire greene figleued distinctions we speake with the wordes and in the sence that Christ hath taught vs and in none other We runne we labour we fight we keepe the faith and yet not we but Christ in vs. And when we haue done all yet haue we done but our dutie and not deserued And this is our iudgement in few and plaine words concerning meriting wherein if we haue spoken euill let them conuict vs of error Ioh. 12.48 Act. 17.11 let the world bear witnes and the word be iudge How onely faith doth iustifie and saue IF then iustification come not by works nor saluation by merites what is the meane whereby both the one and the other is appreheÌ„ded First it hath ben clearly proued hetherto that there is no meriting without perfection likewise that perfectioÌ„ there can be none Act. 15.10 the yoke of the law being heuier then that the fathers strong shoulders could beare it vp therefore to great a burdeÌ„ for their children who came after and were weaker

were loue so noble so coÌ„pendious so effectuall a dispositioÌ„ theruÌ„to Lib. 8. c. 30. as M. StapletoÌ„ beareth vs in hand it is in her was Many sins were for giuen her because she loued The Greeke word doth signify therfor ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ aswel as because But they vrge the word because as a precedent cause But se the like euen in the same word we say this apple tree is a good tree why because it beareth good frute Yet is not the frute cause of the trÃ© nor the goodnes of the apple cause of the good tree but indeed because the trÃ© is good therefore it bringeth fruit according to his kind this is the proper natural cause but we in coÌ„moÌ„ speech say it is a good tree because we tast the goodnesse in the frute But this kinde of cause is an after cause a cause in reasoning but no making cause as nether was Maries loue of her sins remitted But therefore she loued not that the dignity of her loue was precedeÌ„t to the pardon of her sins but hauing receiued fauour pardoÌ„ coÌ„sequeÌ„tly her dutiful loue ensued therupoÌ„ This appereth by that saying inserted to whoÌ„ lesse is forgiuen he loueth lesse to whoÌ„ more he loueth more Mary had many sinnes forgiueÌ„ her therfore she loued accordingly therfore Christ said i. coÌ„cluded many sins wer forgiueÌ„ because she loued much This obiectioÌ„ hath bin answerd more theÌ„ 1000. times In a word I will shew that nether did she nor could she loue loue so entirly before her sins wer remitted For beig not in the state of grace what could her loue be but lust and no loue fancy and no true dilection a notorious sinner shee was and therefore verie farre from louing and nothing neare louing much aright They that loue God keepe his commaundementes so do not sinners then did not she Calleth M. Stapleton this a noble disposition God be mercifull vnto vs as he was to Marie that we may shew tokens of a true loue as she did not before but after the multitude of all our sinnes pardoned and done away in Iesus Christ our onely Sauiour The fairest argument of all other to the shewe is a conclusioÌ„ that S. Iames maketh and at the first sight woulde make a man thinke greatly making against the doctrin of onely faith where he sayth ye see then how a man is iustified of workes not of faith onely wheras notwithstanding S. Paule euerie where inculcateth nothing more then faith without workes Doubtles these noble Apostles are not contrarie the one to the other neither are the Scripturs as a house deuided in it selfe God forbid they should S. Paule teaching that we are saued by grace and therefore not by workes yet for that there were certaine vaine persons crept in among them he exhorteth withal that they should not receaue the grace of God in vaine Likwise when he had shewed that life euerlasting was the gift of God and therefore no purchase of works yet withall also he warneth them that they beware also howe they tourne the grace of God into wantonnesse As Sainct Paule is vehement in this case so vpoÌ„ greater occasion S. Iames was most worthelie as earnest as Sainct Paule For whilest some heard that faith without workes did iustifie vnstable and vnlearned minded men as they were peruerting that Scripture as also other Scriptures to their owne damnation they bade adieu to all good deedes saying in theyr foolish hearts if faith without workes can saue we can beleeue that there is a God if onely faith will serue we can beleeue and what neede more And thus contenting theÌ„selues in a generalitie of their profession of faith falslie so called litle reckoning was made how bad soeuer their conuersation were For remedie whereof S. Iames asketh what such a faith could auaile them for either it was no faith and so nothing worth or a deuils faith so worse then nothing Yet lest any imagin that S. Iames plainly simply graunteth a deuils faith to be faith mark further how he doth not For when he speaketh of faith in deede and properly in the first chapter he saith it is no waue that is to say no trembling leafe no shiuering reede fully in S. Paules meaning that it is an euideÌ„t probatioÌ„ a certain stable grounded strong thing Wherfore S. Iames wheÌ„ he likeneth this supposed faith to the quaking faith of deuilles he speaketh not properly but by comparison and meaneth an other matter then either himselfe speaketh of in his first chapter or else S. Paule elsewhere in his Epistles For properly he tearmeth this maner of faith a dead faith that is no faith at al. And this he proueth by asimilitude that as a man may argue that a bodie is not quicke but dead without the spirit that is without all spirituall motions life sence so is faith without works For faith appeareth quicke and liuely in her operations and working Yet not as the Papist dreameth that works are the soule of faith but I say as the spirit and vital breath of faith ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ wherin it liketh well and greatly deliteth and manifestly sheweth it selfe For if a man be a faithfull man verilie also that man will liue vprightly walk honestly and do workes worthy of his faith not that faith is made of works but that where faith goeth before works euer folow after In so much that a man may well conclude a faithful man ergo fruitfull a fruteles maÌ„ ergo faithles Thou wilt say thou hast faith that is a verball faith nothing els Faith is not made of words but shewed in deeds As the SuÌ„ne is not without his beames no more is faith without her bright shining woorkes Yet the Sunne is not made of beames no more is faith of workes Yet may I well argue thus If it haue no beams it is no Sunne and so faith if it haue no workes well it may be called faith of vain men in truth it is not For the Christian fayth of saued men worketh euer in time conuenient by charitie Gal. 5.6 can not be idle For as by it and by it alone wee haue accesse to God and trust in his promises without all wauering embracing the benefits of Christs death and passion which is the chiefe dutie of faith so also where it lacketh roote in the good ground of godly hearts it bringeth out breaketh foorth into other frutes And those of sundry sorts to the vse of men according to the diuerse duties of discretion and charitie But still before God in the actioÌ„ of iustifying wherof Paul disputeth most faith alone doth al or rather receaueth all of God that doeth all In other respects she neuer is without her traine and as the eye and only the eye in beholding the serpent in the wildernes recouered the children of Israell and yet their eyes were not without the rest of the parts of

crowne reposed for him And because wee may not thinke that this toucheth onely Sainct Paule 2. Tim. 4 he addeth not onelie for me but vnto all that loue and therefore looke for Christes comming euen with loynes girded that is with diligence and with lightes in their hands that is with skill as it is in the Gospell But hee that in steede of running his race shall sit him downe lazilie or diuert before he come to the goale or in steede of keeping shall make shipwracke of the faith and in steed of fighting shall striue vnlawfully there is laide vppe also a rewarde for such euen the reward of iniquitie and when he litle thinketh the day of the Lord shall come vppon him much like to a theefe in the night and as the travell of a woman suddainlie in the twinckling of an eye and then he shall be sent into his owne place as Iudas was when he hung him selfe But as for the godly Act. 12.5 we hope and pray for prepared mindes and though by infirmitie we sleepe eueÌ„ as the wise virgins did yet we shall not sleepe to death Mat. 25.2 or without oyle in our lamps as did the foolish Naturall men can iudge the face of the euening if it be red they saie we shall haue a faire day if the morning red we shall haue raine it is true if the figtree or the mulbery sproute furth their leaues euerie one knoweth sommer is nigh We are to discerne naturall euentes by naturall signes Haue we no skill I trust we haue as many as be spirituall in spirituall matters In the last times waines of the world men shall attentiuely harken to spirites of errour the doctrine of Deuils shal be spred abroade and be taught mariages and the lawfull vse of meates as a matter of conscience shal be interdicted Antichrist shall sitte in the holy place and as Austine sayth according to the Greke text Aug. de ciuit Dei lib. 20. cap. 19. in templo Dei and shall chalenge him selfe to be the Church of God Know we not what these thinges meane ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ I will go a litle farther and come from matters in religion vnto mens manners Charitie shall waxe colde 1. Thes 2.4 iniquitie shal be rife and abâ—â—nd and almost run ouer all the world like Noes flood men shal be selfelouers there shal be warres and rumors of warres in euery corner skant faith shal be found in the earth except here and there as it were an eare or two left after haruest Is there nothing to be looked for vppon consideration of this verily almost there remayneth not any signe to be fulfilled but the Sunne to be darkened or the Moone loose her light and that the starres droppe from heauen and the verie celestiall powers be shaken and remoued The euening is red yea blood red wil not the morrow therefore be fair and ioyfull to all the godly Lift vp your heades ye that mourne for your redemption draweth neere Yea the morning is red also and shall not a tempest ouertake the wicked Cloudes like wool-packs houer ouer our heads and thicken in euerie coast the haruest of the worlde is white and calleth for a sickle The end of all is at hande yea the endes of the worlde are come vppon vs. Life eternall is the gifte of God and euen anone he will make full deliuerie thereof Euerie man shall receaue his peny his palme into his handes his crowne of life for his head the white garmente that neuer soyleth the euerlasting foode that neuer perisheth the waters that neuer fayle the candle that neuer goeth out shall euen anone be deliuered vnto all They who sowed a winde shall reap a whirlewinde but they that sowed in iustice shall reape mercie they who gathered Manna on the six day shall rest on the seuenth They that sowed in teares shall reape in ioy and their ioy shall no man take from them As the Geometrician by the measure of Hercules foot proportionally coniectured of the stature of the whole bodie so by humaine similitudes we may conceaue somewhat of those ioyes and that glorie which in this day shal be accoÌ„plished but perfitlie to the full to set them furth because they are not yet reuealed it passeth all wordes all writinges all imaginations of all the tunges or pens or harts of mortall men Wherfore the questioÌ„ that some moue of higher or lower The question of equalitie or inequalitie of glory not much materiall to faith and godlines greater degrees of more glorie in some then in some in the day of glorie is to no great purpose For in the highest degree there is no difference of degrees or if so yet our glorie shall be so much as we will either desire or can containe And what neede further reasoning in a matter not taught in the scriptures wherfore both in this and all the like questions I aunswer with the wordes that the woman of Samaria vsed to and of our Sauiour The wel is deepe and I haue no vessel to draw vp such water Ioh. 4.11 Concerning a question that in this place is much moued by some throughly resolued by none that I know VVhether we shall know on another in the next life I will say what I thinke and the rather to take away the question if it may be then to decide it Vpon the apparition of Moses and Elias in mount Tabor in our Sauiours transfiguration it hath bene thought of some that in our glorified state we shall know and be knowen one of an other But by the way I wil first giue a more necessary note because of occasion of Moses appearing Moses was buried no man coulde tell where but yet here he appeared Dei Whereupon ariseth a comfortable consideratioÌ„ that though man can not tel what becommeth of meÌ„s bodies the bodies of many Matters that are throwen to the lions deuoured of dogges cast into Sequana or thrown into the sea burnt to ashes c. Yet God knoweth and as he made Moses here to appeare so here after the bodies and soules of all his afflicted Saincts shall appeare at his second coÌ„ming euen at the blast of the trumpet Now for the question how could those be knowen discerned there were many hundred yeares between Elias time Peters and Iohns who were with Christ in the mount and there was a thousande yeares betwixt Moses time and theirs and if there were but an age difference yet howe coulde they be knowen at the first blush and then if they being before vnknowen were so soone knowen in this but transfiguration how much rather shal we knowe them in our glorification with whoÌ„ we were acquainted of whose bones we were bones of whose flesh we ar flesh of whose race we desceÌ„ded whose kindnes we loued whose loue in all manner of godly familiaritie tender friendship we enioyed For this that Moses and Elias were discerned the text

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