that all his actions are sinne then wherefore it is sayd to sinners Iohn 1. v. 12. That he hath giuen them power to be the sonnes of God who belieue in his name if by sinne they remaâ—â—e euer the children of the Diuell and of darkenesse as Caluin affirmes saying that the very elect are Guilts of sinne before the tribunal seat of God and subiect to he sentence of death whose blaâ—â— he my and arogant mynd is damned of all Christian men who can iudge any thing equally in this subiect and matter OBIECTION THe Prophet Isai 64. v. 6. sayth We all are made as vncleane and our whole righteousnes is as a menstruouse cloath that is to say our whole workes which seeme iust vnto vs. are vnclean with sinne Therefore all our works are defaylled with vncleanesse and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sinne ANSVVER THe Prophet speakes according to the meaning of S Hiero. in the persone of the Iewes and yet notwithstanding not of all men amongst whome were many good men whom the Scripture commendes for their righteous workes but of the wicked whose legall workes Sacrifices Sabbothes and New moones were adiudged before the Lord pollured and vncleane to wit when they were done of them in the estate of sinne not that these effectes was sinne of themselues but because they profited nothing by reason of the actors who remayned in the estate of sinne Moreouer neyther doth the Prophet speake so extending his wordes absolutly against all tymes and all men but only to that tyme in which he speake these wordes when iniquity abounded in Israel for which iniquity God was to permit that they should be leade into captiuity as may be euidently gathered of all wordes following v. 10. saying The city of thy holynesse is desert Sion is made vast and Ierusalem is disolat c. OBIECTION ECcl. 7 v. 21. sayth There is not a iust man in the Earth who doth good and sinneth not Ergo all our workes are sinne ANSVVER IN the Hebrue text it is read that the iust man shall not sinne at all tymes But the true sense is that no man is so firme and constaÌ„t to doe good that he can neuer sinne and it is not needfull neyther of necessity that he shall sinn in all his works and labours ergo there is iust men in Earth that doth good and sinneth not OBIECTION IT is sayd in Gen. 6. v. 5. That God did see that the whole cogitations of the hart of man was bent to euill at all tyme But of euill cogitations of a will inclyned to euill no good workes can proceed ergo where there is no good thought there is farrelesse good workes ANSVVER THe true sense of these wordes after the interpretation of the auncient Father is that many cogitations of the hart of man were inclyned to euill for such sayings are common in the Scriptures as for exemple all are sayd to be absent wheÌ„ almost all are present euen so in the same place v. 12. It is sayd that al flesh to haue corrupted his way and notwithstanding Noe and Enoch are praysed for righteous men Lykewyse S. Paul complaynes Phil 2. v. 2â— That all sought that which was for their owne profyt and not which appertayned to Iesu Christ And yet in the contrary S. Paul himself and the other Apostles sought not their owne profyt but Christ Iesus Ergo all men neyther the thought of all men are not inclyned to euill but also to good and consequently to good workes OBIECTION IT is sayd an the Psalmist 142. v. 2. That all lyuing souls shall not be iustifyed in thy sight And Matth 7 v. 8. sayth That an euill tree cannot bring forth good fruict but where there is no iustification and good fruictes there can be no good workes Ergo c. ANSVVER THe true meaning of the Psalmist is saying that if God would doe with sinners in righteousnes and eqâ—â—â— there is none who absolutly and altogeather can be pronunced iust without some veniall sinnes by reason of which he is not altogeather iust to this effect is vnderstood that place of S. Iohn i. Epist Ioh. cap. 1. v. 8. If we say we haue no sinne we deceaue our solues and the verity is not in vs â—etnot with staÌ„ding desists not or failles to be iust for it is sayd that the righteous masinnes seatientymes in the day Prou. 24. v. 16. which sinnes are not iudged mortall to Robbe him of righteousnes but veniall inclyning and not effecting and so the holy man concludes that no man can be iustifyed in the presence of God innocent and pure of all sinne which veniall sinne doe not impedit righteousnes because as oft we say the Lords prayers as is presupposed of all learned men veniall sinnes are forgiuen And as concerning that place of S. Matth. That an euil tree cannot bring forth good fruict S. Augustin expoondes it of the intention to wit that so long as an euill intention is retayned in the mynd a maÌ„ cannot bring forth good workes for vnto an euill intention euil followeth Whereupon it followes that freewill is in our owne power vnderpropted with diuine help to turne it to Good and so to bring forth good fruictes OBIECTION AMongst other preceptes God hath two first that we loue God with our whole hart Deut. 6 v. 5. Secondly he sayth That we shall not couet Exod. 20. v. 17. But who fulfills not these two precepts inteirly sinnes ergo what righteousnes can we worke but it it sinne seing we caÌ„not kept these two commandements ANSVVER IN the contrary S. Iohn Epist 1. cap. 2. v. 5. saith who kepes his worde in him is the loue of God parfect indeed as for the precept thow shall not Couet the consent of will is forbidden and not first motion and for that cause we consent not euer neyther sinne euer and consequently we may fulfill these two precepts in keeping his coÌ„mandements when we consent not in will to Couet and so we worke righteousnes without sinne in keepting his Commandements as at more lenght is discouered in the twenthy-fyue question QVAESTIO XXXI Of the merites of good Workes WHerefore doe the Papists so arrogantly teach that a man properly may merite the augment and increase of grace in this lyfe and the rewarde of eternall lyfe seing this derogates the Maiesty of God For that cause the name of merite is as a thing full of arrogance which our reformed Church hath abhorred and detested Calu. lib. 3. inst cap. 15 § 12 alij ANSVVER IT is no maruell that good workes the name of merit be in hatred and detested of you who allowed none but all to be sinne Which affirmitiue make men to fle from the vertu of all good workes as chastity humility c. And other Christian Godly workes as from deadly poyson and to enter in the broode way which leadeth to perdition Matth. 7. v. 13. But the true verity is that a man standing in habituall grace may truely
their merite is not mercenary not basse but honourable good and acceptable to God our Father whose soÌ„nes we are if we inclyne our hart to doe his lawes for a reward and this is the good pleasure of God that concomminaÌ„ter we should worke good workes with his grace vnto lyfe eternall whose will is to remunerat gine that beatitude for a merit of good workes QVAEST 10. XXXIII Of Confidence conceaued of merites WHerefore doe the Papists conceaue such confidence of eteruall lyfe by their merites seing it sauours of presumption and in preiudice of the excellency of our redemer Calu. lib. 3. inst cap. 12. § 3.4 ANSVVER I Say it is not anough to confide and trust simpliciterly but also with assured faith we are bound to belieue good workes to merite lyfe eternall for we cannot obtayne lyfe eternall except we haue laboured to promerit the same with good works as is euidently discussed already notwithstanding no man can firmely determine and assuredely persuade him self in his merites to obtayne and haue lyfe eternall defacto The reason is because we are not certaine of our owne righteousnes that any man is iust absolutly and to haue meritorious workes and howbeit he might in some part repose confidently to haue notwithstanding it followeth that no man assuredly can assure himself of perseuerance and therefore seing no manner of way any man can be certayne in this lyfe without a speciall reuelation of God or els if we would precipitat our selues in the damnable golfe of the Caluinists only fayth We belieue vnder hope sub gratia giuing diligence to make our calling and election sure by good workes as the Apostle teaches 2. Peter 2. and so we may conceaue of our good workes some trust and confidence of eternall glory notwithstanding so that chiefly the same confidence and trust be placed dependently in the only mercies of God and merites of Christ and secouÌ„dely in workes And therefore to the purpose the first part is proued Tob. 4. v. 12. Great confidence is with almesse before the most high-God to all them that doth the same Lykewyse 1. Tim. 3. v. 13. sayth who haue ministred weell purches to theÌ„selues a good place much confidence in fayth And seing good works are the cause of our saluation already proued we may the more rightly trust and confide them to obtayne our saluation as for example when the Phisick is very good the patient may the more coÌ„fide of his health and therefore in such manner I may confide that merites are the cause of which saluation may come and so consequently we may haue that confidence and trust of good vvorkes as an effect depending on the cause SecouÌ„dly the posterior part is prouen of the for sayd introductioÌ„ because the chiefe cause of our saluation is the merites of Christ and Gods diuyne mercy therefore by the merites of Christ vertue is giuen vs to merite and to be perseuerand So that our merits are the workes of Christ which he worketh in vs by the spirit of his grace which no man is ignorant of forsomuch as in all our petitions prayers we remite them to be graunted for his diuine mercy saike and the merite of Christ And therefore the holy Church and euery member concludes their prayer saying by our Lord IESVS Christ c. And therefore here is neyther done nor inferred eyther presumption or preiudice to the excellency of our redeemer for whose fauouâ— and grace all helpe requisit is giuen vs to merite and so it is acknowledged of vs to be froÌ„ him as the principall cause and so we doe not trust and confide in our owne merites but secondaâ—ly and dependenterly for all that we haue receaued or worketh we affirme it to be by the merites of Christ and diuyne grace and whatsoeuer we worke or merite it is through the grace of God and merite of Christ and not of our selues absolutly as our aduersarie imagine Neyther doe we presumptuously any thing neyther with iniury to Christ As concerning their Scrupels for conclusion they are full of scrupelles to withstand the verity reuealed out of the word of God and make no Scrupell where Scruples should be obserued it is no Scrupell with there diuines to affirme God the author of sinne with predeterminat predestination without forseen causes the fall of man and the reprobates damnation of Christ disparing on the Crosse of mans freewill of the whole twelf articles of our Beliefe of the impossibility to keepe the Commandements in defending that all our actions are mortall sinnes in making all sinnes equall and in teaching that Christ hath fred vs from all Lawes in taking away all feare of conscience by only fayth in teaching necessity to be forced in the freewill of man in taking away vyce and vertue in mans actions merite demerite sinne and grace with others infinite numbers of assertions swallowed vp of them without any scrupell lyke another Leuiathan plunged in the weest Sees with a deuoring mouth Soe passe they without Scrupelles walking after their owne fantasies and not according to the word of God neyther the reason of morall knowledge The end of the first Part. THE TABLE OF THIS BOOKE TO whome properly the Catholick name appertayne Quaest I. pag. 2. Of the damnable and speciall Faith of the Heretikes Quaest II. pag. 23. Of the Article of the Creed I belieue the remission of sinnes Quaest III. pag. 44. Of the informall Faith of Synners Quaest IIII. pag. 49. Of the necessity of Myracles Quaest V. pag. 45. Of the verity of Myracles in the Catholicke Church Quaest VI. pag. 61. The Pope is taken of the reformed for Antichrist Quaest VII pag. 73. Of the Primacy of S. Peter Quaest VIII pag. 89. Of the Roman Sea of S. Peter Quaest IX pag. 107. Of Iohne the eight Pope a VVoman Quaest X. pag. 112. Of the infallible authority of Generall Counsells Quaest XI pag. 116. Of the verity of the Roman-Church and of her notes Quaest XII pag. 127. Of the pretended reformation of the Protestants Quaest XIII pag. 145. Of the stability of the visible Church Quaest XIIII pag. 169. Of the interdicting of Scripture Quaest XV. pag. 183. Of the adulterating the Byble Quaest XVI pag. 199. Of Traditions Quaest XVII pag. 206. Of the certitude of Hope Quaest XVIII pag. 214. Of publicts and priuate Prayers Quaest XIX pag. 218. Of the Aue Maria. Quaest XX. pag. 225. Of the Beades Quaest XXI pag. 228. Of Praying in the Churches Quaest XXII pag. 231. Of Predestination and Reprobation Quaest XXIII pag. 236. Of Free VVill. QuÄ™st XXIIII pag. 251. Of Prescience Predestination and Free-will Quaest XXV pag. 259. Of the keeping of the Commandementes Quaest XXVI pag. 264. Of Reall Iustice Quaest XXVII pag. 269. Of good VVorkes Quaest XXVIII pag. 276. Of the incertitude of Righteousnes QuÄ™st XXIX pag. 281. Of the Purenesse of Good VVorkes QuÄ™st XXX pag. 289. Of the Merite of good VVorkes QuÄ™st XXXI pag. 296. Of good VVorkes done in respect of an eternall reward QuÄ™st XXXII pag. 304. Of Confidence conceaued of Merites QuÄ™st XXXIII pag. 306. FINIS
their faith and be separated froÌ„ the Church as Ethnikes and Infidels dâ—facto neuerthelesse in name and externall showe they are within as holy Scripture makes mention as Matth. 13 in the feyld of corne was togeather tares and wheat in the net good fysh and bad in an hous foolish and wyse virgines Euen so such persones hauing faith without workes not obscurly but plainly doe pertayn to the Church howbeit they are damned therefore it happeth to faith without charity eyther to be formall or informall but the effect and Vertue depends in his will in whome charity is and for this cause The effect of faith depends in his will in whome is charity the Heretickes forceing falsy the contrary are deceaued for whilst they presuppose and iudge with themselues that trew faith cheifly is placed in only persuation by which a man may persuade certainly assure himself because of the imputatiue righteousnes of Christ de facto that his sinnes be remitted to him and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith The hereticks folish persuasion concerning faith that this persuasion in their iudgmeÌ„t is a most trew thing neyther think they euer at any tyme that this can be separated from grace charity which is false and absurde as we haue before proued for they lay great weight vpon a weake foundatioÌ„ and build castelles vpon a sandy-mount for it is not only fayth that iustifyes a man nether is it euer annexed conioyned with charity grace but is separated OBIECTIO FAith consists in the knowledge of Christ but Christ cannot be knowne but by sanctification of his spirit Therfore faith can no way be separated froÌ„ charity For the Apostle sayth Rom 10 v. 10. VVith the hart man belieueth vnto righteousnes and with the mouth man confesseth to saluation ANSVVER THE Apostle vnderstandes not in these words sanctification of the spirit including charity but he sayth the hart belieueth to ryghteousnes in which wordes he plainly signifyeth that faith is way and mean to gett and obtaine righteousnes but this faith doth not euer include necessarily the actuall stat of righteousnes and charity and therefore the knowledg of Christ may be in man without charity and so it is separated Other expounde this place of the good affection of will requisit in man to belieue and not annexed absolutly to the action of loue and charity OBIECTIO FAict without workes is dead as the Apostle sayes Iac. 2. Therfore as a dead man is not a trewe man so neyther is fayth in sinneres a true faith without workes and charity ergo faith and charity cannot be separated ANSVVER THE Apostle to the contrary assimilated and compared faith not to a dead man but he assimilated and compared such to a dead body as v. 26. for as the body sayth he without the spirâ—t is dead concerning the vitall operatioÌ„s whereby it failes not to be a trew body euen so without workes faith is dead concerning the vtility meryt and saluation albeyt it failes not to be trew faith for the Apostel affirmeth the Diuels to belieue albeyt not to saluation how much more a sinner may belieue and haue true faith and yet not to his saluation Because it is without workes which are the operations of the vytall spirit and so faith is separated from charity and compared to a dead man without the spirit when he wanted the operatioÌ„ of the vitall spirit and yet cannot be called otherwyse then a body Ergo and so is fayth OBIECTION THE Fathers in whose doctrine thow Papist so oft dost boast teach faith without workes not to be true faith as S. Cyp de simplic pral Beda in cap. 2. Iac. c. Ergo â—rew faith is neuer without workes ANSVVER THE Fathers deny such to be true faith that is not liuely and perfyt and to be such as it ought to be as laughter is not full ioy yet it is accounted for ioy and gladnes So S Hier. cap. 5. ad Gal. When charity is farr of and suchlyke fayth is remote and absent we say it is not perfect charity and true faith not that it is farr of and absent as concerning his essence but concerning his perfection operation and lyfe And hereupon the Fathers teache the verity and the Heretikes lye and teache false doctrine QVAESTIO V. Of the necessity of myracles WHerefore require the Papists myracles of vs for confirmation of our reformed faith seyng long since it was maruelously confirmed of the Apostels Martyres Confessores So that there is no neede of newe myracles Caluin praef instit ad Franc. gal reg ANSVVER Luther atteÌ„ptâ— to rayse the dead He also attemptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things Caluin makes for a myracle of a liuing maÌ„ a dead He would haue wrought a myracle for confirming his doctrine of predestination I Aske wherefore Luther that great Prophete Elias and a cheif Apostle yea the Angel of God so called of his successores for confirmation of his Euangel made his recourse to myracles whilst he assayed and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons vlt. beareth witnes Also he attempted to work a myracle in the casting out of a Deuill out of the possessed but in vayne Wherfore I say went Luther to vse an extraordinary meane if his doctrine be the doctrine of the auncient tymes that myracles are not now necessary Lykewyse to the same effect wherfore attempted Caluin to work a myracle to rayse a dead man who by caluines policy dissembled himself dead for the confirmation of his doctrine of predestinatioÌ„ and the preordination of God concerning the fall of man as Bols in vita Calu. lib. 13. Againe I ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith yet wherfore induces he a new faith and if he hath purged the error of the Paptsts Church wherfore runnes he to working of a false myracle wonderfull to the world Lykwyse a certayn ringleader of the Anabaptists attempted to worke a myracle in the kingdome of Polonia who inuyted all his fellow compagnions to be present at his baptisme promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme An Anabaptist in Polonia attempted to cause the holy Ghost appeare to proue his doctrine from heauen to be from heauen the day is prefixed the place is appointed the rumor spred abroade all are desyrous to see this myracle and first of all this Arch-heretick entreth into the water but in place of the holy-Ghost and of the spirit of truth anone the Diuell appared with a horrible and fearfull countenance offering himself to them all The Anabaptist is beaten of the diuell and taking the Heretick by the hair of his head lifteth and caryeth him in the ayre letting
Reformation Whose doctrine is cōcerning Christ himselfe to wit when he descended into the Hell that he was shaken vvith horrible tormentes and griefe of conscience in thinking on Gods wrath towards him that he dispared of his eternall saluation as doe the damned and that God his Father had conspyred the distruction of the sonne which euidently may be read in Calu. lib. 2. inst cap. 16. § 11.12 Lykewyse he sayes that Christ refused to discharge the office of a mediator in his sufferings had no more sufficiency then other men and in his prayer did not appeare a temperate moderatiō and that he was tortored with doubtfulnes in his conscience and astonished with the horrour of Gods malediction and tormented with the fear of Hell and eternall damnation and that he ceased to pray long to God but burst out in a voyce of desperation In this tenor is Brent 2. part Hom. sup Luc. Hom. 54. 65. Therefore what assured Hope haue these men in Christ who is worse reputed by them then the most miserable sinner that euer was borne and adiudged equally miserable with the damned Diuells in Hell Againe what confidence and assured hope can they haue of God whom they auouch to be the author of sinne as witnes Zu ing lib. de diu prouid when we commit adultery murder and theft it is Gods work as the mouer author and inforcer Lykewyse Caluin sayes that the thief doth kill by Gods impulsion and is oft constrayned to offend Et lib. 1. instit cap. 18. Sinnes are committed not only by Gods permission but by his will Et ibidem cap. 16.17.18 he sayth all sinnes by whomsoeuer they are done they are Gods giftes and iust workes for iniquitie is not fulfilled by wil and intention of man but by the holy Ghost and that often tymes the will of God is contrary to his commandements which he approueth lib. de praedest prouident The will of God sayth he is the principall cause of the peruersity of men And in his inst lib. 2. cap. 4 that God suggesteth dishonest desyres with effectuall decree operation and will This he proueth more largely in his inst lib. 3. cap. 23. That the impious and reprobate doe more fulfill the workes of God in their iniquities then their owne workes hereupon he affirmes that it was absolutly ordayned decreed that Adam should sinne and consequently he hath created the most part of the world to be damned by the absolute decree of his wil. Hereunto if credence should be giuen what assured hope and what confidence can a sinner haue when it lyeth not in him eyther to merit or demerite but absolutely doth whatsoeuer he doth by Gods instigation and prouocation Contrary to this the Papists place their Christian Hope firme and sure because on his part in whome we hope it is most certayne that is to say it is most certayne on Gods part that there shall want nothing for obtayning of that which vve hope for For this cause hope is called assured and certaine because it leanes to a most sure fondament to wit the Heauenly promises and help of God by which assuredly we are conducted to saluation if secondly for our part we shall vse diligence to work with the same to our power as is sayd in the counsell of Trente sess 6. cap. 13. vvhere speaking of the gift of perseuerāce it saith let no man promise to himself security by absolute certitude and assurance but in Gods help all are to be reposed and with firme hope vvorking our saluation Where it is supposed that it is in our power in apart that vve fayle not or that vve vvork not vvith his graces as vve should do And as it is in the gift of perseuerance euen so it is in the hope of our saluation For if truly and properly it were not in our power to cooperat worke with the diuine power of God we should haue no more place to hope in God then if we wanted him and that there were not a God And therefore our hope is sure and confident in God because he is omnipotent and faithfull in his promisses as the ps 144. v. 15 sayth The Lord is faithfull in all his wordes and holy in all his workes to wit what lyeth on Gods part for this cause cōsequently it followeth that our Lord vpholdes those that be weake lifteth vp those that are fallē Againe ps 145. it is sayd Blessed is he that hath the God of Iacob for his helpe whose hope is in the Lord his God which made the Heavens the earth the sea and all that there in is who keepeth faithfulnes for euer Lykewyse Eccl 2. v. 11. No man hath hoped in the Lord and is ashamed For God helpeth euer so that the certitude of our hope consisteth in this that it is assured on Gods part for our saluation because his grace is ready if we cooperate and worke therewith and so rightly is vnderstood that saying of the Apostle that hope is not ashamed and this hope which the Catholickes belieue is far discrepant to the temerous presumptiō of the protestantes who are so certainly persuaded and assured that they confide in themselues more then in God whatsoeuer thing they persuade and assure thēselues of God must be bound to follow their opinion So that God shall not be God but each Protestant in his owne imagination is God and such is the Protestants assured and certayne hope which indeed is ashamed and not the hope which the Apostle commends which they want altogether QVAESTIO XIX Of publicke and priuate prayers WHerefore doe not the Papists in their sacrifice of the masse in administratio of the Sacramēts in all actions both publick and priuat vse the vulgar tongue which may be vnderstood of the people but the Latin tongue which our reformers call counterfeyt dissembled worship of God Luth. de form Missandi Cal. in catach ANSVVER IN the tyme of Christ there were three principall tongues to wit Hebrue Greek Latin to this the title of Christ crosse beareth witnes Matt. 27. Ioan. 19. In which tongues God euery where was praysed Three principall tongues sanctified of Christ in the Crosse in these languages chiefly diuine seruice was done To what ende is this question seing in the reformed bookes and prayers are obserued diuerse wordes in a strange language that the people cannot vnderstand as Amen Alleluia Osanna Eli-Eli-lamasachthani Sabaoth which are Hebrue words Lykewyse in the Baptisme of infātes you pronūce agreek word which surpasseth the vulgar peoples vnderstāding if it were not for the lōg cōtinuāce practise of it Therfore it is expedient that diuin publick seruice be don in the latin tongue and not in the vulgar tongue of each coūtry First because the vniuersall Church approueth this manner of prayer The reasons wherefore the latin tongue is vsed against whose practise to dispute is most insolent madnes as witnes S. Augusten epist 118. ad
actions of man and Brut-beastes and man shal be after the same inclination and appeare with them alyke then freewil must be subiected to the appetite and concupiscence is of necessity what can be spoken mare wildly against the excellency of humane dignity is not also this an open axiom plainely contrary to reason putting no difference betwitxt man beast for indenying this it taketh away all consolation it freeweth man of solicitude it secludeth feare that he may do what he list he is exempted of reason and discretion what he doth of necessity he must do it whether it be good or euill That thereby this end may follow security and idelnes referrâ—ng all to the grace of God and only fayth sluggish to euery good works extinguishers of vertue peruerting the grace of God introducing ineuitable necessity and excusing sinne in making God the author of sinne and chargen the bening goodnes of God of all wickednesse OBIECTION GOD sayth I haue indured the hart of Pharao Exod. 10. v. 1. Lykewyse Ioseph bretheren who sould him sayes Gen. 50. v. 19. can we resist the will of God But the diuyne will of God hath predeterminat Pharao to afflict the people the brethren of Ioseph to sell him Therfore there is no liberty of frewill ANSVVER THe consequent is false for God hath not forced Pharao to the detention and affliction of his people but in iust iudgment for great sinnes going before he hath depriued him of his grace for that cause he is left to himself and turning him from God leanning to the creature hath indured him self for so it is written Exod. 8. v. 15.19 Pharao hath obdured his hart againe it is sayd that the hart of Pharao is obdured so that Pharao waÌ„ted not frewill but he wanted the grace of God to worke with his frewill because of his forgoing sinnes As concerning Ioseph and his bretheren it is to be vnderstood of the determinat will of God for the exalting of Ioseph and is not attributed for a sinne to his bretheren which glory and exaltation God had decreed longe before to him as may be gathered of his visitions and dreames and therefore for this cause it is sayd in the v. 20. yee thought of me euill but God hath turned it in good that he might exalt me so that their frewill by this was no wayes necessitate and forced but concurred with the will of God for the glory exaltation of Ioseph OBIECâ—ION IT is neyther the Willer nor the Runner but it is of the mercy of God Rom. 9. v. 6. Therefore there is no frewill but God doth all in vs after his will and mercy ANSVVER I Deny the Sequell for the mynd of the Apostle is that the beginning of good workes is not of humane will neyther from the indeuoire of maÌ„ but first of the preueaning grace of God which excludeth not the free cooperation following afterward of freewill to this purpose sayth the Apostle 1. cor 3. v. 9. We are Gods helpers and S. Iohn Epist 3. v. 9 exhortes vs to be helpers to the truth ergo Frewill remayne in man to worke cooperat with the grace of God OBIECTION NO man commeth to me except my Father who hath sent me drawe him Iohn 6. v. 41. but he that is drawne hath not frewill ergo man hath not frewill because drawing designes violence ANSVVER TO draw is vnderstood for internall vocation by which God sturreth our will to worke good things but this vocation oftentymes man resistes as is sayd Prou. 1. v. 24. I haue called and you haue refused for that cause it followeth such vocation not to be violent so that after God hath called vs frewill is left in vs to inclyne to the vocation or to that which may chiefly please vs eyther good or euill and therefore he is sayd to be drawen when he is called for if the Poet say trabit sua quemquae voluÌ„ptaes and as S. Aug. sayes ostendas puero nucem trahas cum so that neyther in loue neyther in showing a child a nut make any violence but motions to frewill and therefore God in calling and powring in his grace in man so draweth that the follower may will and therefore frewill is in man without any violent drawing but in mercifull vocation to accept and repell as euery mans pleasure is OBIECTION AL our works thou hath wrought them in vs sayth the Prophet Isai 26 v. 12. and the Apostle lykewyse Phill. 2 v. 13 sayes that it is God which worketh in you both the will the deed euen of his good pleasure Therefore the frewill of man altogeather is passiue neyther can do any thing but as it is moued ANSVVER GOD so worketh good things in vs yet notwithstanding a place is left in our frewill to worke togeather with God to this purpose and effect S Paul argue for vs saying that he hath more laboured then the rest yet notwithstanding he sayth not I to wit only of my strenght but the grace of God with me 1. cor v. 10. for grace freewill are coherent as the first cause with the second as expounds S. Aug. de gra lib. arb cap. 5. Greg. lib. 16. cap. 11. Bern. Tract de gra lib. arb as for example who is to drawe his nyghbour out of the pit draweth him that is willing to be saued on togeather with him euen so God workes with the freewill of man first by a generall concurse secondly be a speciall help illuminating the vnderstaÌ„ding to the knowledg of God and pushinge the will in lyking vertue and honesty thirdly by habitual grace which worketh grace to the soule and giues to the body corporall health all thire-wayes God worketh in vs so that God worketh not allone neyther impedits nature neyther predeterminat any act by freewill but helpeth by influence of grace as wyne helpes the weake and sicke persones and as a stocke which a sicke man leanes to is a helpe to walke with facillity so that he no wayes is forced or is necessitated for grace takes not away nature but helpes and perfytes it OBIECTION THe Scripture fayth that we are in the hands of God as clay in the hands of the Potter as is sayd Isai 64. v. 8. We are clay and thou art our fashioner but the clay is passiue to suffer only ergo euen so are we in frewill with God ANSVVER THe Apostle sayth sup obiect 2. We are Gods fellowe helpers a fellow helper must be actiue ergo not passiue but in so farre as we called clay is in respect that clay is as it is of it self filthy and of no worth without the labour of the cunning potter to make it in a good and an excellent veshell Euen so no man may merite of his owne power or may attayn to be adopted a child of God seing all are borne children of wrath and seing all are the work of God by giuing of preuening grace and iustification which is not
without freewill and so to conclude we are sayd to be Clay and he our former respectiue OBIECTION FRewill in good things cannot fall in euill euen so to aryse to good or euill it can be without an excitant and mouing helpe therefore will is not free ANSVVER VVHo easily hath fallne in a pit cannot easily go out of the same euen so grace been taken from a man he cannot worke good workes so much is the imbecillity of nature in the working of good without grace whereupon it concludes that the grace of God cōcurreth with free will and freewill with the grace of God so that it is neuer alone QVAESTIO XXV Of Prescience Predestination and Freevvill VVHerefore doth the Papists affirme that the will of man is free seing in the prescience of God in so much as it is infallible and necessary takes away this liberty for the diuyne will of God from eternity hath predefynit and predestinat all things in perticular before the forseen determination of second causes sometyme in tyme to come Wicl art 27. Calu. lib. de aetern de prou lib. 1. inst cap. 18. § 1. lib. 3. cap. 23. § 2.4 7.8.9 ANSVVER I Say the infallible eternal prescience of God taketh not away neyther preiudges the liberty of humane freewill or eyther is tyed to the chanches of tyme because the prescience worketh nothing in the future actions of humane will therefore it bringeth not to man any necessity The Sequell is plaine seing necessity is an intrinsecall cōdition of the thing which forces or necessitates The antecedent also is probable because prescience presupposes things to be future and to depēd on ther obiects the which S. Augustin induces w th a similitude lib. 3. de lib. arb cap. 3.4 saying For as thou with thy memory forceth not to be done which hath passed euen so God by his presciēce forceth nothing to be done which are to come to passe thus he Because memorie maketh not but presupposes things to be passed as for exāple my sight by which I see Iohn to Runne is not the cause of his course euen so the prescience of God of future things maketh them not to be future but presuposes things to be futurs so that these things should not be frō eternity of God the foreknower of al the actiōs of our wil except such things somtyme were in tyme to come neyther it is because God hath for known that to com therfor it is come but the contrary because God forseeth it to come of their owne causes therefore God knoweth things to come Which grounds are sufficient to agree the prescience of God with frewill and fortune and this hath been the common opinion of the Fathers so that now no lesse is the liberty of freewill or the fortunne of things then if there should be no prescience about future effectes absolutly But it is to be obserued this distinction betwene prescience and freewill first I say by a familiar similitude in sensu composito it is necessary the Runner to moue as it is impossible the rūner not to moue for it implicates a contradiction to agree these two any to runne and not to moue euen so in sensu composito is it necessary that Iohn who is forseen of God to sinne sinne for it is impossible to remayne in the prescience of God that Iohn shall sinne and not sinne because these two cannot subsiste and consist in God that he is to forseee a man to sinne and not sinne togeather But in the contrary it followeth that in sensu diuiso that he who is Running may absolutly not moue because he may not Rune euen Iohn who is forseen of God to sinne may absolutly not sinne because if he may not sinne he was not to sinne neyther hath he stand praeexistant in Gods prescience that he is to sinne How vngodly is the mynd of Caluin and Beza who say sinne and all euill not only to be forseen of God but also in particular before all forseen determination of created frewill to haue been decreed willed and predestinat of God as reporteth Calu. lib. 1. inst cap. 23. § 7. saying it was decreed of God that Adam should sinne and a litie after he sayth it is a horrible decreet truely I must confesse notwithstanding no man can iustify this but that God hath forseen what euent man was to haue before he made him and therefore what he hath forseen by his decreet so hath he ordayned To iustify this villanous assertion he induceth S. Austen to fauour his erroneous opinion saying I doubt not with S. Austen simplicitly to cōfesse that the will of God is the necessity of things and that necessity is also necessary to be futur what he hath willed Moreouer in the 9. § he sayth that the reprobat would be thought excusable in sinning because they cānot eshewe the necessity seing it is the ordination of God and cast on them by way of necessitie but we deny them to be rightly excused for somuch as the ordination of God of which they cōplayne them to be destinat to punishement and damnation it standes with his equity In which Caluin concludes God to be the author of sinne and of the damnation of man for of this paradox followeth that God not only willeth sinne but efficaciterly doth procure sinne instigateth and forceth them to sinne and therefore it followeth that God hath not from eternity definit and in perticular to haue ordayned any thing before forseen determination of the second causes neyther the electiō of the predestinat to glorie to be without preuision of second causes vse of freewill and the grace of God OBIECTION FRom a necessary cause must proceed a necessary effect but the prescience and knowledge of God is the cause of all things and first of Free-will as a necessary effect because that God can not want it Therefore all things for knowne of God are of necessary effectes and commeth to passe necessarily ANSVVER OF a necessary cause necessarly working necessarly and not freely the effect followeth such is not the knowledg and prescience of God for prescience is not the cause of future things but supposes them to be futures but of naturall causes as science learning are necessary to a necessary effect yet notwithstanding not so necessary but are of Gods diuyne will independently of free election of humane will if we speake of the effectes which depend of created freewill OBIECTION SAinct Peter speaking of the death of Christ act 2. v. 23. sayth that Iesus of Nazareth was delyuered by definit counsell and for knowledge of God whom they killed and Crucifyed by the handes of the wicked and in cap. 4. v. 27. They truly cōueynned in that City against thy holy child Iesus whome thow anointed Herode and Pontius Pilate with the Gentills and people of Israel to do which thy hand and counsell hath decreed to be done Therefore the crucifying of Christ and consequently the sinne of the crucifyers
was absolutely defyned from eternity and that truly before all for sight and preuision ANSVVER IN the crucifying of Christ first there is the action of Iewes in crucifying Christ which because it was euill could not be preordinat of God in particular but only permitted Secondly the passion which is good of Christs part and in the presupposed mediat knowledge of God by which he knew of the hypothese what should be future absolutly was willed and predefined of God as also of absolut will of Christ and loued for the redemption of mankynd OBIECTION PRedestination from eternity is made decreed without vs of vs neyther may we obtayn the end but by mediat efficacies which are included in predestination from eternity cōcerning vs without vs therefore of necessity and with preiudging humane freewill is the infallible euent ANSVVER THe Sequell is false for who hath forseen hath preordinat glory to the predestinat also truly before hath forseen and preordinat mediates by which such endes are acquyred and obtayned with frewill for this disposition in it self includes a congruall cause of predestination by which God so cōueniētly moueth the wil of mā euē as it is apt and disposed to follow the mouer who by his preuening grace knoweth how to dispose that the called contemne and refuse not the caller but to consent and accord which all consist in the freewill of man QVAESTIO XXVI Of the Keeping of the Commandements WHerefore sayth the Papists that the Commandemēts of God are possible to be keept seing the imbecillity of the flesh withstandes Luth. lib de libert Christian Calu. lib. 2. inst cap. 5. § 6.7 ANSVVER THe keeping and obseruance of the Commandemēts are possible with the helpe of Gods grace which grace is euer ready if we will accept of it The Commādements are possible with Gods help for God propones to vs an easy yock which is both easy and swet fare alienat to impossibility which the Protestants maxime holdes impossible that a man may as easily touch the Heauens with his finger as to kept the commandements belying the holy Ghost With Hereticks are impossible and withstanding the Scripture which beare euidence of the facility of the Commandements of God for first speaken in Deut. 30. v. 11. The Cōmandemēt which this day I command thee it is not aboue thee nor placed fare from thee not in Heauen that thow shouldest say who shall go vp to Heauen bring it to vs and cause vs heare it that we may do it neyther is it beyond the sea that thou shouldest say who shall goe ouer the sea and bring it to vs and make vs heare it that we may do it wherby excuses may be pretended but he sayth No excuse cannot be pretended in not keeping the Commandements my wordes are neere thee in thy mouth and in thy hart that thou mayst do it In which expresly he sayth that the commandements are in our possibility to kept thē with the necessary help of Gods grace For if they were impossible and importable they should be aboue vs that we might perceaue their impossibilities and iustly pretend excuse Neyther would God command impossibilities to vs knowing our weaknes but he sayes that his commandements are in thy hart and in thyn mouth to do them therefore what are within vs are possible for vs and seing the commandemēts are in our hart mouth in this they are annexed to our possibility For Christ sayth my yock is easy and my burden is light Matth. 11. v. 30. but what is easy and light must be portable and possible and euen so are his commandements This approueth S. Iohn 1. Epist cap. 3. saying his cōmandements are not heauy what is more heauy then an impossibility no man is commended in obseruing that ruell which is impossible but many are highly commended in the keeping of the commandements as Zacharias and Elizabeth who were both iust before God and walking in all his commandements and iustifications without fault Luc. 1. And Dauid is called a man according to the hart of God walking in all his wills Act. 13. v. 23. Herein they are attributed iust and righteous in keeping and walking in the commandemēts of God which if it had been impossible they should neuer had this commendation of the holy Ghost in his written word For in all the Scriptures we shall find nothing commanded that is not in our possibility Commandements are giuen to be keeped and not contrary Many hath loued God sincerly and their nyghbour so whatsoeuer precept is commanded to be done of man ought to be obeyed for to what end is a commandement giuen if it be not obserued for no man is bound to that which is impossible ergo c. Moreouer it is certayne that the Apostles and others many with syncer loue and affection hath loued God and their neyghbour for the Apostle boosts in that saying Rom. 8. What shall separat vs from the loue of Christ who doubtes but loue is the end and fulfilling of the commandements which the Apostle assured himself to haue Lykewyse making mention of the faithfull Romans cap. 15. v. 14. to be full of perfection of whom he sayth but I am certaine brethren and I my self am presuaded of you that yee are full of loue and to the Coll. 1. v. 4. h. sayes lykewyse hearing of your fayth in Christ Iesu Loue is the end of the Cōmādemēts and loue which you haue in all the Sainctes c. but this loue is not without the keeping of the Commandements because no man can come to the end which is perfection but be mediates and seing the end of the Law is loue Therefore to attayne to this end it followeth that they haue kept the Commandemendts to this sayth S. Iohn Epist 1. cap. 5. v. 3. This is the loue of God that we kept his Commādements and lykewyse Christ sayes Iohn 14. v. 23. If any man loue me let him kept my wordes and S. Paul Rom. 13. sayth He that loueth fulfilles the Law c. Moreouer the Ruell of reason is a sufficiēt witnes which is graued in the hartes of all men that none is obliged to an impossibility for as S. Aug. sayth no man sinnes in that in which he cannot eshew so that God should proceed very iniustly against man if he should oblige him reason is a rule in the keeping of the Commandements to an impossibility how vnreasonable should God be to cōmande vs to doe that no earthly Prince will bidde his subiectes doe for if God command vs what we are not possible to doe he is vnreasonable a tyrant and if he hath made vs impotent and commandeth vs to doe it the fault is his and not ours if we transgresse his Commandements and therfore fore with S. Hierom. let him be accursed who sayes God to cōmand any thing impossible to mā OBIECTION THe precept of loue as in Deut. cap. 6. v. 5. is sayd Thou
saying 2. Tim. 2. v. 21. If any man therefore shall cleange himselfe of these he shall be an veshell sanctifyed in honour and profitable to the Lord and prepared to euery good worke Therefore when he sayes profitable the Apostle meanes that both he is for the honour of God and for perfection disposing him self to all good workes And therefore for that cause it is sayd behould good seruands and faithfull c. Matth. 25. v. 21. For a good and faithfull seruand is profitable when their vvorkes are done by the grace of God OBIECTION THe Apostle sayth that the sufferings of this tyme are not worthy to the futur glory which shal be reuealed vnto vs Rom. 8 v. 18. but oâ—r workes hath not that dignity with that reward of glory And therefore as Bern. serm de annunciat sayth neyther are the merits of man such that for them lyfe eternall is due of right neyther God doth iniury if he giue not the same vnto vs. ANSVVER I Confesse that our good workes is not worthy so much glory be Phisicall equallity for the rewarde is much more excellent nor the workes are if we consider them according to their substance trauails and continuance Yet notwihstanding they bring vvith them eternall glory as the Apostle sayth 2. cor 4. v. 17. For our light afflictions which is but for a moment causeth vnto vs a farre more excellent weight of glory Which workes as thy proceed from grace and the spirit of Christ is worthy of eternall lyfe with proportioned excellency of glory as such is betwixt the midst and the end the fight and the victory the race the vining for the workes of the righteous which truly we call worthy of eternall lyfe are midst and are most fitly ordayned to that end and of that same right ruell measured to wit in Gods diuine and supernaturall grace to which end such rewardes answers according to the right ruell of his prouidence Moreouer Bern saying That our merites according to themselue is not such that by them God by right is debter of lyfe eternall but to haue lyfe eternal through vvorkes is of his good grace and diuine promise therefore God hath obliged himself to recompense these good works done in grace if we consider togeather his ordination to worke good vvorkes and the promise of recompensation for good workes concludes that he is obliged himselfe to this recompensatioÌ„ to giue life eternal for ye working of good works and consequently man merites lyfe eternall and his vvorkes are such that doth merite and also receaues great iniury if God effectuat not his owne promisse in remuneration of his good workes OBIECTION YF we may merite any thing it redoundes to the iniury of Christs merites as thought it were not sufficient except they be helped of ours which is false And therefore vve reformed are scrupulous to graunt any merit and satisfactions to the Papists lest vve should seeme to doe iniury to Christ ANSVVER THe assumptioÌ„ is false because our merites absolutly hath power and vertue from the infinit merites of Christ and doth proceed come from him vvhich makes our merite acceptable yee also our merites are the workes of Christ which he himself vvorketh in vs by his spirit and according to the measure of his giftes giuen vs as teache S. Aug. Epist 105. And for that cause all their prayse worth redoundeth to the greater glory of Christ for that we affirme the merites of Christ to be of so great efficacy that not only they purchesse remission of sinnes and eternal lyfe but they haue merited vertue for vs to promerit and this promeriting maketh a place and redoundes to the prayse of Gods diuyne power vvho not oÌ„ly hath created all things and worketh in all things but also in all thing created hath giuen povver of vvorking how much more by the rest of his creatures hath he giuen power and frewill to man to merit eternall lyfe which is the end of his creation And therefore God requyres our merites for he would not apply to vs the merites of Christ yt by them vve might obtayne beatitude immediate of themselues for in so doing they shoul make vs slouthfull idle and the merites of Christ lesse famous and out of reputation but so they are applyed to vs that vve may obtayne immediate vertue to merit vvhich except vve vse the merites of Christ they should profite vs nothing to eternall lyfe As for your scruppels in the conclusion of this subiect they shal be discouered QVAESTIO XXXII Of Good workes done in respect of an eternall rewarde WHerefore doe the Papists teach that a man may doe and exhibet some good workes in respect of eternall reward seing this forme of doing is mercenary and â—â—le Calu lib. 3. inst cap. 18. § 2. ANSVVER TO work good workes in respect of an eternall revvard it is both leesome honest and acceptable vnto God as is proued of the Psal 118. v. 112 saying I haue inclyned my hart to doe thy iustifications for euer for a revvard Therefore it is euident that Dauid in respect of a revvard had inclyned his hart to doe iustifications and to keepe the Lavv of God For the first principall cause of it selfe vvherefore the mynd of man is applyed and inclyned to follovv the commandenients of God is God and his will because God so willeth and commandes and this obedience and obseruance is due to his owne Maiesty but notwithstanding the second and lesse principall cause why they followed keeped the coÌ„maÌ„dements is the hope of a reward or remuneration And albeit that Hereticks would make this subterfuge to turne ly for a reward vnto the end and to say for euer but this helpeth them not because immediatly ly goeth before whyle the Prophet sayth in aeternum for so in S. Hierome translation it is sayd inclinaui cor meum ad faciendas iustificationes tuas in aeternum propter reeributionem Moreouer Iohn Baptist and our Blessed Sauiour with his Apostles by his command for hope of eternall lyfe with this proposition beganne their preachings saying Doe pennance for the Kingdome of Heauen hath approced Matth. 3. vers 2. Lykewyse the Enuches are praysed of Christ Matth 19 vers 12. Who hath gelded themselues for the Kingdome of Heauen In which wordes most plainely Christ commendes pennance and purity of lyfe in respect of a more easy obteyning of beatitude for the end truely vnto which God hath created vs is eternall lyfe to which end as a mediat he hath commanded destinat and willed good workes to be done but who except he be more blockish nor a blocke and more stuped nor a stock will deny mediates which rightly Rulleth and directes his owne end that chiefly when a man is greatumly loued of God he will giue diligence in doing the same which he commandes for whome he vndergoeth his labours and paines cannot be frustrat of eternall lyfe for a merite and therefore to worke meritorious workes for