no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie FOr the remission of the sinnes of their brethren saith Augustine the blood of no Martyre was ever shed which Christ onelie hath done for vs not that wee should imitate him there-in but congratulate for that which hee hath bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 17.10 So also yee vvhen yee haue done all those things vvhich are commanded you say vvee are vnprofitable servants vvee haue done but that which was our duetie to doe And holie David confesieth thus of him-selfe saying Psal 16.2 My goodnesse Lord extendeth not to thee Thus wee see then that all our good works is a debt-bound service onlie to God who hath created vs and that when wee haue done them yet hee is not benefited But so it is that a worke that meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall be revealed in vs. Note then If the verie sufferings and Martyrdomes of God's Saincts merite not eternall glorie because there is no proportion betweene them as ought to bee betweene a worke and the reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie Rom. 6.23 For the wages of Sinne is death but the gift of GOD is eternall lyfe through Iesus Christ our Lord. Remarke therefore that eternall lyfe is not called the godlies wages as death is called the wickeds wages but death is called the wages of Sinne because sinners them-selues merit it and eternall lyfe is called the free gift of GOD through CHRIST as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withouâ—â—nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it is the gift of GOD. Rom. 11.6 And if by grace then is it no more of workes otherwyse grace is no more grace Rom. 4.4 For to him that worketh is the reward not reckoned of grace but of debt Remarke then that to obtayne eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. L. 5. de Iustif. Cap. 18. § Sed facilis c. Luke 12.32 Feare not little flocke for it is your Fathers pleasure to giue to you a Kingdome VVee see then that heavenlie Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children by Iesus Christ to him-selfe according to the good pleasure of his will to the prayse of the glorie of his grace Note then attentiuelie That if the fore-sight of our merites was not the cause why God predestinated vs to eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time Remarke lyke-wyse That it is to an inheritance of adopted sonnes that wee are predestinated For if wee bee Children wee are also Heyres sayeth the Apostle Rom. 8.17 If there-fore eternall lyfe bee an inheritance it is no purchase of workes and who-so-ever by such a title claymeth the same hee renounceth the lawfull succession there-to as a sonne and so falleth from Grace Gal. 5.4 2. Witnessing of Antiquitie ALthough the Lord bestow Heaven vpon the Godlie according to their workes yet it is not for their workes sayeth Gregorie on these wordes of Psal 7. Auditam fac mihi c. And first thou must belieue sayeth Bernard tria Bernardi credenda that thou canst not obtayne remission of sinne but by the meers mercie of God There-after that thou hast no good workes but that which is His free gift And last of all that thou canst not merite Eternall lyfe by no workes of thine but that Hee freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to
bee the treasurie of the Church for the helpe of others to Heaven that vvant merits to bee disposed of onlie and dispensed by papall indulgences as the the Romanists teach 1. Authoritie of Scripture THIS errour might seeme alreadie sufficientlie convinced while as it is clearlie proven that no Sainct was ever yet able for them-selues eyther by their workes or sufferinges to merite Eternall lyfe Yet for farder conviction let these places of Scripture raze the foundation of this loftie Errour Isai 43.11 I even I am the Lord and beside Mee there is no Saviour But the Doctors of Rome say That it is no absurditie to say that beside Him there are Saincts also who may bee called our saviours in a part for so sayeth Bellarmine Lib. 1. de Indulg Cap. 4. § sexta and that by the great heape sayth hee cap. 2. § tamen of their super-aboundant sufferings they are able to expiate exceeding manie and great sinnes of other men and so by this doctrine of theirs ye see they giue the Lord flatlie the lie Ezek. 18.20 The righteousnesse of the righteous shall bee vpon him and the vvickednesse of the vvicked shall bee vpon him Remarke then that it shall not bee vpon another but vpon him-selfe and that it is a straâ—ge madnesse in Poperie that so stiffelie they will deny that the righteousnesse of Christ can bee imputed to vs or made ours in justification but will affirme that the righteousnesse of Saincts and her men may bee made ours by their Pope's Indulgences Act. 4.12 Neither is there salvation in anie other for there is none other Name vnder Heaven given amongst men where-by wee must bee saved Loe heere Full salvation attributed to Christ onlie excluding all others vnder Heaven from having anie part in the glorie of that worke 1. Cor. 1.13 Is Christ divyded was Paul crucified for you or were yee baptized in the name of Paul Note therefore That to make Christ's merit and sufferings to expiate some sins and punishments and the merites and sufferinges of Saincts to expiate other sinnes both manie and great and other punishments if this bee not to divide Christ and to divide the worke of man's salvation betweene the Creator and the creature Of whome wee may lyke-wyse inquire at them Were these Saincts crucified for man-kynde or was ever anie man baptized in their name And if not then their sufferings can-not bee our satisfactions nor can anie thing super-abound in them to expiate the sinnes of other men for for this ende onlie Christ was crucified and for this cause are wee in Christ's Name also baptized professing by his blood-shed and sufferings alone that wee haue full ablution and expiation of our sinnes therefore is it sayde by him-selfe I haue troden the wine-presse alone and of the people there was none with mee Isai 63.3 Heb. 10.14 By one offering hee hath perfected for ever them that are sanctified That is as is sayde Heb. 7.25 Hee hath perfectlie saved them Note therefore That he hath left no supplement to bee made by others Coloss 1.19.20 In him all fulnesse dwelleth there is no defect then in his sufferinges nor no neede on our part to goe anie-where else and by him and not by others even by the blood of his Crosse and not by the sufferinges of Saincts are all things reconciled sayth the Apostle Matth. 25.9 But the vvise answered saying Not so lest there bee not eneugh for vs and you Remarke then That the Elect Saincts figured by the wise Virgines haue no more sanctification than will bee found eneugh to them-selues onlie and therefore that the same is not so super-aboundant that they may spare to others 2. Cor. 5.10 For vve must all appeare before the judgement seate of Christ that everie one may receiue the things done in his bodie not then in the bodies of others according to that vvhich him-selfe hath done vvhether it bee good or bad Therefore not according to the good which another hath done and which thorow super-aboundance hath beene left in the treasure of the Church to helpe others to Heaven Revel 14.13 And I heard a voyce from Heaven saying to me Write Blessed are the dead vvhich die in the Lord from hence-foorth yea sayeth the Spirit that they may rest from their labours and their works follow them Remarke then That their works byde not behinde them-selues to bee applyed or imployed for the helpe of others but they follow them for the witnessing of their fayth and the increase of glorie to them-selues CHAP. XIIII OF PVRGATORIE §. 1. That the godlie are purged from all sinnes what-so-ever heere and that by Christ's blood allanerlie so that there remaineth no sort of sinnes to bee purged after this lyfe in anie fyerie Purgatorie 1. Authoritie of Scripture EZek 18.22 If a sinner turne I will forget all his iniquities Note then At the verie instaÌ„t of our conversion that wee are purged from all our sinnes what-so-ever and so no veniall sinnes are left to bee purged else-where Isai 38.17 Thou bast in louâ—… delivered my soule from the pit oâ—… corruption for thou hast cast aâ—… my sinnes behinde thy backe Note then That none are reserved to bee satisfied for by man him-selfe in anie imagined Purgatorie but all are casten behind the Lord's backe Psal 51.7.9 Wash mee and I shall bee vvhiter than the Snow hide thy face from my sinnes and blot out all mine iniquities Remarke therefore That where God purgeth the partie purged is made so cleane that there remaineth not the least spot behinde to bee taken away by anie after Purgatorie and it is not some of our greater sinnes onelie but hee blotteth out all our iniquities what-so-ever where hee showeth mercie so that the partie is made whyter than the Snow Col. 2.13 And yee being dead in your sinnes and in the vncircumcision of your flesh he hath quickened together vvith him having forgiven all your trespasses Note then That none are excepted Heb. 10.14 By one offering hath hee perfected for ever them that are sanctified That is as Heb. 7.25 is sayde Hee hath perfectlie saved them And if this bee it followeth that hee hath left no sinne nor no punishment heere-after for sinne vntaken away and so no supplement to bee made to his satisfaction by any sufferinges of ours in an imagined Purgatorie 1. Iohn 1.7 And the Blood of Iesus Christ his Sonne purgeth vs from all sinne Note then How clearlie this errour of Poperie is heere-by convinced that sayeth that his blood purgeth vs onlie from mortall sinne and that there is a fire after this life that purgeth vs from veniall sinnes and temporall punishments where-as the Spirit of God sayeth that Christ's blood purgeth vs from all sinne and so giveth flatlie this spirit of errour the lie Rom. 8.33 Who shall lay anie thing to the charge of God's Elect It is God that justifieth Or who shall condemne seeing Christ hath died Note If Christ's death then and the merite there-of hath abrogated all
al-so beareth witnesse with our spirit that wee are the Children of God and if children heires of God and coheyres with Christ. Note then What greater certaintie can bee wished than the godlie haue of their salvation when they haue the verie Spirit of God inwardlie witnessing the same to their soules Gal. 4.6 And because yee are sonnes God hath sent the Spirit of his Sonne in-to your hearts crying Abba Father Note then That the spirit of prayer directed a-right and felt with-in vs is a sure fruit of our adoption and a solide assurance of our salvation Rom. 8.14 For as manie as are led by the Spirit of God they are the sonnes of God Note then That how manie so-ever follow the direction of God's Spirit in an holie course of lyfe may bee assured of their salvation 1. Iohn 5.10 Hee that believeth on the Sonne of God hath the witnesse in him-selfe hee that believeth not God hath made him a liar Note then What an hainous offence it is to doubt of the trueth of God's promises to vs concerning our salvation through his Sonne Christ Iesus Not but that manie deare Saincts labour vnder this doubting for God giveth not the full certaintie of faith to all at one time nor after a-lyke measure but they are displeased there-with as a fruit of incredulous corruption and they know that they should bee fullie assured of the trueth of God's promises to them-selues with-out staggering lyke Abraham of whom it is witnessed Rom. 4.20 that hee staggered not at the promise of God through vnbeliefe but was strong in fayth giving glorie to God Heb. 10.22 Let vs draw neare then with a true heart to God in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water and let vs holde fast the profession of our faith with-out wavering for hee is faithfull that promised Note then Here-in expressed our Christian duetie plainlie to the perfection where-of wee should daylie aime leaning to this sure ground that can-not faile to wit that our God is faithfull who hath firmlie promised 2. Witnessing of Antiquitie THou art made secure sayeth Augustine not of thy selfe but by the Lord thou art secured of thy pledge hope with Christ for the Kingdome of Christ even now thou hast the pledge Aug. serm 5. de verbis Apostoli tom 10. Neither is this presumption but faith sayeth hee for to tell what thou hast gotten is no presumption but devotion Aug. serm 20. de verbis Domini Wherevnto al-so accordeth Bernard Epist. 107. 3. Confession of Partie THose who are in Christ Iesus they haue no cause to feare seeing they are sure of their salvation sayth the Bishop of Bitonto on the 8. of the Romanes And there is none of the Ecclesiasticke nor Schoole-men sayth Cassander who diligentlie vrge not this confidence and assurance of the mercie of God and glorie to come and teacheth that it ought to bee opponed to diffidence and doubting Cass consult art 4. CHAP. XVI OF PERSEVERANCE §. That the faithfull Children of GOD can never totallie fall from Grace nor finallie perish 1. Authoritie of Scripture PSal 37.28 For the Lord loveth judgemeÌ„t and forsaketh not his Saincts they are preserved for ever Note then That God's Saincts persevere because God him-selfe hee forsaketh them not but preserveth them by a constant and secret preservation ever Psal 73.23 Never-the-lesse I am continuallie with thee thou hast holden mee by my right hand Note then That God's holding of vs is the cause of our standing where-in because hee fayleth not therefore wee finallie fall not Ierem. 31.3 The Lord appeared of olde vnto mee saying I haue loved thee with an ever-lasting loue therefore with loving kyndnesse haue I drawne thee Note then That the maine cause is in God of our perseverance to wit because his loue is not changeable For whome He loveth He loveth to the ende Iohn 13.1 Ierem. 32.40 And I vvill make an ever-lasting covenant with them that I vvill not turne away from them to doe them good and I vvill put my feare in their hearts that they shall not depart from mee Loe then The cause of our not-departing from God is his never-turning away from vs and therefore our perseverance standeth vpon a sure ground Matth. 24.24 For there shall arise false christes and false prophets and shall show great signes and vvonders in so much that if it were possible they shall deceiue the vere Elect. Wee must note therefore that Christ's owne mouth declareth it to bee a thing impossible that God's Elect can finallie and fullie fall from trueth and grace Iohn 6.37 All that the Father giveth mee shall come vnto me and him that commeth vnto mee I vvill not cast foorth Iohn 10.28 And I giue them eternall life and they shall not perish and no man shall plucke them out of mine hand Iohn 17.11 Holie Father keepe them in Thy Name vvhom thou hast given me that they may bee one as wee are one Note then Out of all the former that the Sainctes perseverance is sure in respect they are the Fathers gift to the Sonne and that they are kept ever sure in the Sonne 's owne hand and protected lyke-wyse so safelie by the Father that it is as impossible to divide anie of them from the rest of the Members of Christ's mysticall bodie as it is to divide Christ him-selfe from his Father who are one and therefore the Apostle cryeth out saying VVho shall separate vs from the loue of God which is in Christ Iesus Rom. 8.35 Rom. 11.29 For the gifts and calling of God are vvithout repentance Malac. 3.6 For I am the Lord I change not therefore yee sonnes of Iacob are not consumed Note therefore That on the Lord's constancie the constancie and perseverance of the Godlie is grounded Rom. 8.29.30 For vvhom hee fore-knew hee also predestinated c and vvhom he predistinated them also hee called and vvhom hee called them also hee justified and vvhome hee justified them also hee glorified Note then That this golden chaine of Salvation can never bee broken as long as the first linke there-of which is our election is kept sure in the Lord 's owne hand so that whom hee hath predestinated to glorie hee shall keepe sure vnfallen finallie and fullie away from the middle linkes and graces that leade there-to vntill he invest them in glorie 2. Witnessing of Antiquitie THis God hath promised sayth Aâ—gustine saying I will put my feare in their hearts that they shall not depart from mee which what other thing is it but that such shall bee my feare and so great which I will put in their hearts that they shall constantlie adhere to mee Aug. tom 7. de bono persever c. 2. And againe Christ placing them so that they should goe and bring foorth fruit and their fruit should abyde who dare say Perhaps it will not a-byde for the Lord's gifts and calling are without repentance Aug. tom 7. de correp
gratia c. 12. 3. Confession of Partie THe confession lyke-wyse of our Adversaries is this Lyra Carthusian on Iohn 10.28 declare this to bee the cause of the Godlies perseverance because their predestination say they can-not bee frustrate which it destinating them to glorie will not suffer neither tentation nor interveaning persecution bee able to separate them from Christ CHAP. XVII OF BAPTISME §. That the Children of the Faythfull departing are not deprived of the blessed vision of God through want of Baptisme 1. Authoritie of Scripture GEnes 17.7 And I wil establish my covenant betweene mee and thee thy seede after thee in their generations Marke then That not onelie are the Parentes within the covenant of grace but their children also and their seede after them and even as the female was comprehended vnder the male because vncapable of circumcision and so saved amongst the Iewes so are Infants dying in the Mothers wombe comprehended vnder their believing Parents because vncapable then of Baptisme and so are saved amongst Christians if they belong to election Exod. 20.5 I am a jealous God vvho visiteth the sinnes of the fathers vpon the children to the third and fourth generation of them that hate mee but show mercie to the thousandes of them that loue mee and keepe my commandements Note then That the Lord's promises are to shew mercie to thousands of the generation of the godlie excepting neither age or sexe nor whether they die in the wombe wanting Baptisme or liue in the World and get the same Acts 2.39 For to you is the promise and to your children and to all that are farre off vvhom-so-ever the Lord our God shall call Ierem. 1.5 Before thou camest out of the vvombe I sanctified thee Note then That if an Infant may bee sanctifyed in the Mothers wombe then that Infant dying there-in may bee saved for whom-so-ever the Lord sanctifyeth them also hee saveth Luk. 1.41 And it came to passe when Elizabeth heard the salutation of Marie the Babe did leape in her Wombe Beholde then heere a divine fayth infused in the heart of the Baptist while as yet hee was in his Mothers wombe able if hee had died there-in perfectlie to haue saved him And who can certainlie defyne of God's secret working or deny the salvation of others Ioshua 5.5 Now all the people that came out vvere circumcised but all the people that vvere borne in the Wildernesse by the vvay as they came out of Aegypt them they circumcised not Remarke then That as the children that died during those fourtie yeares in the Wildernesse were not for want of circumcision therefore condemned vnder the Law so neither are the children of Christians for want of Baptisme when it can-not bee had condemned now vnder the Gospell It being not the want but contempt of Sacraments that is judged damnable 1. Cor. 7.14 For the vnbelieving Husband is sanctified by the Wife and the vnbelieving Wife is sanctified by the Husband els vvere your children vncleane but now they are holie Note then If the children of one onlie believing parent bee esteemed holie how much more then should the children of Parents both believing bee esteemed holie and so charitablie judged of if they die without Baptisme to bee eternallie saved 2. Witnessing of Antiquitie WHat Reason or Nature sayth Bernard teacheth that none of those who may die can obtaine internall and eternall salvation whose bodie outwardlie is not sprinkled with the element of water And therefore he affirmeth thereafter that in case contempt bee not the cause that then the Parents faith is not onelie profitable but sufficient also for the chylde Bern. Epist. 77. 3. Confession of Partie As to Infants the Churches faith and of them that offer it is imputed as their owne Even so the will and desire of Baptisme sayeth Cassander which the Church and speciallie the Parents haue is accepted by the same indulgent Father who accepteth of the will as the deed and tyeth none to impossibilities nor his grace simplie to the externall action of Sacraments Cassand consult art 9. And of this same mynde also Alphonsus de Castro testifyeth Gerson and Cajetan to bee Alphons de Castro de Heres verbo Baptismus And Lombard speaking of the true sense of these wordes Iohn 3. Except a man bee borne anew c. sayeth But this is to bee vnderstood sayeth hee of them who may but yet despyseth to bee baptized Lomb. lib. 4. dist 4. § his autem CHAP. XVIII OF THE LORD'S Supper §. I. That Christ Iesus glorified Bodie is onlie in the Heavens 1. Authoritie of Scripture ACts 3.21 Whome the Heaven must receiue vp or containe vntill the times of the restitution of all things Note then That the Heavens must containe Christ's glorified bodie till the ende of the Worlde as the Beliefe sayth accordinglie That from that place shall Hee come to judge the Quicke and the Dead Matth. 26.11 The Poore yee haue al-wayes vvith you but Mee yee shall not haue al-wayes vvith you Remarke then That the Popish practise would make Christ a liar while as the Priests say that they haue Christ alwayes with them bodilie betweene their fingers in their daylie Masses Iohn 16.28 I came from the Father and am come in the World againe I leaue the World and goe to the Father Note then As hee was bodilie present in the World when hee came from the Father so hee showeth that according to that presence hee hath left the World when hee returned to his Father and is now onlie spirituallie present as hee promised with his owne to the end of the World Matth. 28.20 Matth. 24.23 Then if anie man shall say vnto you Loe heere is Christ or there is hee belieue him not So neither should Christians now belieue those consening Priests that say Heere is Christ in the Masse Host or there in the Pixe or Procession Acts 7.56 And hee saide Beholde I see the Heavens opened and the Sonne of Man standing at the right hand of God Beholde heere then the witnessing of the first Martyre where hee declareth the glorified bodie of Christ onelie to bee in Heaven 2. Witnessing of Antiquitie THere is one person sayth Augustine God and Man and Christ is both these everie-where by that where-by hee is God but in Heaven by that where-by hee is Man Aug. Epist. 507. ad Dardanum For when hee was on Earth hee was not then in Heaven and now being in Heaven hee is not to bee had on Earth sayeth Vigilius lib. 4. contra Eutychen And so sayeth Fulgentius the verie same Lib. 2. ad Thrasimundum 3. Confession of Partie HEE left the World according to his bodilie presence sayeth Lyra on Iohn 16.28 and hee sayde Yee shall not haue mee al-wayes with you by my corporall presence other-wise hee sayth I shall bee with you to the worlds ende Lyra in Matth. 26.11 §. 2. That Christ's Bodie is not in manie places at once invisiblie and vnpalpablie 1. Authoritie of Scripture HEb 2.17 Wherefore