haue giuen him to will and to runne if contemning his vocation he had not become reprobate Iudas was 〈…〉 reprobate Origen notwithstanding Orig. l. 8. in ep ad Rom. Chrysost hom 16. in cap. 9. ad Rom. Chrysost hom 4 de laâ—d Paul ad fin Concil Arâ—usican â—ap 25. writeth of him that it was in his power if he wold to haue equalled in sanctitie S. Peter and S. Iohn Pharao was a reprobate of whome S. Chrysostome auerreth that God did what lay in him to saue him who if he were not saued the whole fault was his owne He also teacheth that euery one if he endeauour may arriue to the holines and perfection of S. Paul To which effect it is defined by the Arausican Councell that all the baptized Christ ayding and cooperating with them are able if they will labour faithfully and ought to fullfil the things that appeartaine to saluatioÌ„ 5. In like mannerâ— that the Predestinate may forfeit their saluation loose their grace and be damned we need not seeke any other proof then the testimonies of holy Writ For S. Paul an elect witnesseth of his owne person I chastise my body and bring it into seruitude least perhapes when I haue preached to others my selfe become a reprobate 1. Cor. 9. 27. Sap. 4. 11. Eccles c. 31. 10. Apocalyps 3. 11. 2. Pet. 1. 10. VVhitak cont 2. q. 6. cap. 3. Fulk in c. 6. ad Roman sect 2. 5. Of another it is testified he was taken away least malice might change his vnderstanding and fiction begiule his soule therfore he might haue bin altered and deceiued if he had not bin preuented by God Of a third it is said He could haue transgressed and transgressed not haue done euill and did not 〈◊〉 Iohn in the Apocalyps exhorteth the predestinate to perscuere coÌ„stant least they be frustrated of their hope Behold I come quickly hold that thou hast that no man receaue thy crowne And S. Peter Wherfore my brethren rather endeauour that by ' good works you may make sure your vocation and election But these thinges haue bin sufficiently proued heertofore in the 24. and 25. controuersies 6. The eight heresy falsly supposeth that Predestination according to the whole chaine and lincke of euery effect which followeth theron is altogether of God in so much as neither our iustification saluation nor any execution of his will in this kind dependeth of the sacraments of the Church or of our good Works as their instrumentall or meritorious causes but of Gods election as Whitaker auerreth of his promises and Christs merits And Fulke Neither Baptisme nor any works of Christian religion cause iustification but Baptisme is a seale good workes fruites therof Again the Elect work willingly to their saluation c. but they do not therby deserue their saluation for saluation dependeth vpon their election Howbeit the holy ghost in his sacred Word directly teacheth that by Baptisme and other Sacraments we are truly a Marc. vlt. v. 16. saued b Tit. 3. 5. regenerate c Ioa. 3. 5. new borne d Tit. 3. 7. iustified e 1. Corin. 10. 17. incorporated to Christ f Ioan. 6. 56. made one with him he with vs. That by g Act. 8. 18. theÌ„we receaue the holy Ghost h Act. 2. 38. obteine remission of our sinnes i 2. ad Tim. 1. 6. inhereÌ„t grace k Ioan. 3. 5. entrance to the kingdome of heauen l Tit. 3. 7. Aug. in ps 7â— are made heires of euerlasting life Therfore they are true causes of our iustice and instruments of our saluation To which Saint Augustine subscribeth setting downe the differeÌ„ce betwixt the sacrameÌ„ts of the old law and of the new in these words Some sacraments there are that giue saluation others that promise a Sauiour The Sacraments of the new Testament giue saluation the sacraments of the old Testament Gregor l. 6. c. 3. in prim Regum promised a Sauiour And S. Gregory Outwardly we receaue the sacraments that we may be inwardly replenished with the grace of the holy ghost 7. Likewise the execution of Gods predestination is often furthered and effected by the prayers of Saints or other holy men vpon earth as S. Augustine testifieth If Stephen had not prayed the Church had not enioyed Paul Besids Perchance there are some heere predestinate to be graunted by our prayers Moreouer he exhorteth vs to correct all sorts of Aug. ser 1. de sanct Aug. de bon perf 2. Timoth. 2. 10. 1. Timoth. 4. v. vlt. 2. Pet. 1. 10. 1. Corinth 9. Ther shold be noe iudgenunt at all sayth S. Augustin if men sinned by the will of God Aug. tom 7. ad artic sibi falso impositos artic 10. sinners because correction is a meane that the predestinate may obteine their designed glory The same is also taught by S. Gregory Prosper and others and is grounded on these words of Scripture I susteine all things for the elect that they also may obteine the saluation which is in Christ Iesus with heauenly glory For this doing thou shalt saue thy selfe others By good works make sure your vocation and election So runne that you may comprehend Therfore by running we do comprehend by running we winne the goale of eternall felicity Or if we do not if saluation dependeth of gods election and not of our good endeauous damnation dependeth in like sort of his reprobation and not of our misdeeds the doome pronounced by God against the accursed in the latter day is not for their sinnes as the causes of their perdition but the true cause therof is the will of God his eternalll will which in Protestants conceit vndeseruedly reiecteth and abandoneth them Let the Scriptures theÌ„ be false the generall iudgment peruerse the bookes of conscience brought foorth in vaine their euidences reiected the sentence of our iudge reuersed and called back by you as not deliuering the right cause of mans eternall torments in brief let heauen and earth faile and your phrensies only take place 8. The ninth heresy which springeth from that bastard Fulk in ca. 3. ad Rom. sect 4. root of making God the authour of mans destructioÌ„ setteth abroach the contrary wills which M. Fulke assigneth to God to wit his reuealed and secret will For either he supposeth they are two distinct wills allowing that sacrilegious disunion and diuorcement of affection in our true soueraigne God which Tullie disalloweth as the roote Tull. l. 2. de nat Deorum of dissention euen in his false and heathenish Gods and as he distinguisheth his will so he must deuide the vnity of his nature he must needs confesse one God abhorring sinnes the other approuing them with the viperous Manichees Or doth he meane there is but one wil which as reuealed detesteth sinne as secret and hidden liketh well of it then let him tel me how he liketh or decreeth those thinges with his secret purpose which he hath openly forbidden by
was an hungred and you gaue me to drinke c. Get you away froÌ„ me you cursed c. I was an hungred and you gaue me not to eate I was a thirst and you gaue me not to drinke For this cause the Apostle Matth. 25. v. 34. v. 41. 1. Cor. 4. v. 17. Tertult l. de râ—sur carnis c. 40 in Scorp cap. 13. Aug. ep 105. Chrysost hom 3. de Lazaro auerreth the sufferances of his life to win or cause faluation Our Tribulation which presently is momentary and light worketh aboue measure exceedingly an eternall weight of glory in vs where for worketh our Protestants corruptly translated heretofore prepareth albeit they haue since corrected it because it is in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is potently or forcibly worketh In liew whereof Tertullian readeth perficiet in nobis shall perfect and accoÌ„plish in vs an eternall weight of glory yet not physically as the efficient but morally as the meritorious cause which winneth and purchaseth the laurell of be atitude as sinnes procure the bane of endles misery Whereupon S. Augustine Euen as death is rendred for astipend to the merit of sinne so is euerlasting life as a stipend to the merit of iustice And S. Chrysostome By good workes we deserue heauen as by euill hell THE SECOND CHAPTER IN WHICH The same is strengthned by other reasons authorities and the Obiections satisfied THE third Argument to support the merit of workes is drawne from those places of Scripture which testify the singular valew prerogatiue of Almes-deeds Tob. 1â— v. 9. and Eccles 3. v. 33. Prou. 25. v. 27. Pro. 16. v. 6. Dan. 4. v. 24. that it deliuereth from death purgeth sinnes maketh vs find merit and life euerlasting Giue almes and behold all things are cleane vnto you By mercy and faith sinnes are purged By mercy and truth iniquity is redeemed Redeeme thou thy sinnes with almes and thy iniquities with the mercies of the poore which place by the Protestants former and by their later translation set forth by commaundement of his Maiesty is thus adulterated Breake of thy sinnes by righteousnes For although the Hebrew or rather Chaldeack word Peruk of Perak the roote signifieth sometime to breake in pieces to deuide to rend in sunder and also to redeeme yet neuer properly to breake off or cease to do couering by righteousnes as our sectaries wrest it not extinguishing by almes deeds as the Verbe inforceth the remaynes of sinne But albeit the Chaldeake word had beene ambiguous as in no indifferent mans iudgement it is in that place yet the Latine word Redime redeeme at least the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no other natiue signification then ransome or redeeme thy sinnes should haue taken all doubt and ambiguity away had those Protestant translations syncerely followed the originall fountaines as they pretend 2. The fourth and last reason is insinuated in holy writ in these very textes which commend some vertuous and heroicall actes as better in themselues more gratefull vnto God then others although both the faith be equall inhabitant grace by which they are wrought 1. Cor. 7. v. 38. â—bidem v. 39. 40. Matt. 19â— v. â—1 For so S. Paul sayth He that ioyneth his virgin in matrimony doth well and he that ioyneth not doth better Likewise speaking of the widdow Let her marry to whom she will only in our Lord but more blessed shall she be if she so remaine In like manner to distribute all our goodes to the poore and follow Christ is of it selfe more perfect then to enioy the riches of the world and bestow them in his seruice Yf thou wilâ— be perfect go and sell the thinges that thou hast and giue IoaÌ„ 15. v. 13 to the poore c. To sacrifice our liues in testimony of our faith is more precious in the eies of God then to releeue the poore with a cup of cold water Greater loue then this no man hath that a man yield his life for his friends In so much as there is some valew some worthines in the act of Martyrdome which is not in almesdeeds some dignity in voluntary pouerty which is not in rich liberality some excellency of merit in virginity beyond the degree or holines of wedlocke wherein least our aduersaries should wrangle that they are more excellent and worthy only as they are signes of greater faith both our Sauiour and the Apostle speake absolutely without any condition of greater or lesser prerogatiue of faith Therefore the thinges considered in themselues are better more grâ—tefull and meritorious all other circumstances being equally weighed For as conditionall assertions cannot be absolutely In conc Mediolan Ambros Epist 81. Ambr. ibid. ep 8 c. Aug serm 143. de teÌ„p Diuersa specits claritatis quia diuersa suÌ„t merita charitatis Centur. 5. c. 4. col 518. Aug. l. 3. de peccat meritis Contur c. 4 4. col 301. Amb. l. 2. ad Marcel Cent. 3. 4. col 86. Orig l. 10. ep ad Rom. Cent. 4. c. 4. Col. 192. Cbrom in concion de Beat. Cent. 4. c. 10 col 1250. Ierom aduer Iou. Cent. 3. c. 4. col 86. Tertul l. de Ieiunio Cent. 2. c. 4 col 64. vnderstood no more can absolute and irrestreyned be expounded conditionally vnles we peruert the ten our of Gods sacred lawes and shake the whole fabrike of diuine oracles in peeces Whereupon very religiously S. Ambrose Bassian and other Bishops without any condition of more feruent faith absolutely auouch Mariage is good by which the posterity of Irumane succession is propagated but Virginity is better whereby the inheritance is gotten of our celestiall Kingdome and the succession is found out of heauenly merits Also the same S. Ambrose with Bassian and the rest a little before It is a wild and rusticall howling to awaite or looke for no fauour of virginity no prefermeÌ„t of chastity to be willing promiscuously to confound all thinges to abrogate the degrees of diuers merits and bring in a certeine pouerty of celestiall remunerations S. Augustine You see that clarity is promised to the bodies of Saintes and a various lustre of clarity for the various merits of charity But of him S. Ambrose Origen Chromatius S. Hierome Tertullian and S. Ignatius the Apostles Scholler I alleadge no other then the words of the Centuristes It is apparant say they that Augustine was of this mind that Virgins deuoted to sanctimony haue more merit with God then the faithfull married folkes For because Iouinian thought the contrary that they haue no more merite this he reprehended in him Ambrose to insolently pronounceth of the merit of virgins Origen maketh virginity a worke of perfection Chromatius extolleth voluntary Pouerty and sayth that by the merite thereof the riches of the heauenly Kingdome are obteyned Hierome de striuing too much for Virginity is somewhat vniust or aduerse to marriage Tertullian attributeth merit to Fasting It appeareth out of the Epistles of
true Iustice consisteth Remission of sinnes sayth he it selfe is not without some merit if fayth do get or impetrate it neither is the merit of fayth none by which fayth he sayd Lord be mercifull to me a sinner and descended iustifyed by the merit of faythfull humility And in the epistle next following But if any man shall say that Fayth doth merit the grace of working well we cannot deny it nay we willingly confesse it c. They therefore that haue fayth by which they obtaine iustification through the grace of God haue arriued to the law of Iustice Likewise in another place This confession sayth he meriteth Iustification 5. The Centurists taxe Tertullian Origen S. Gregory Nissen S. Ephrem S. Hierome for fauouring heerin our doctrine Tertullian say they seemeth to hould that good workes do both goe before and follow fayth for so he auerreth of Patience And in his fourth booke against Marcion he affirmeth the chief cause of Zachaeus iustification to haue been in that he not knowing fullfilled the precept of Isay breake thy bread vnto the hungry In like manner Origen in so many places I cyte their owne wordes ascribeth to workes the preparation to saluation and cause thereof as in his Commentaryes vpon S. Matthew Such truely sayth he as do professe their fayth in Iesus and do not prepare themselues by good workes to saluation are resembled to the foolish Virgins And in his homilyes vpon Iosue The habitation or dwelling of God in vs he attributeth to our merits that is to our merits of congruity as S. Augustine taught whome I cyted before Then they reprehend and labour to refell this saying Cent. 4. c. 10. Colum. 953. Nissen l. de vita Moys Cent. 4 c. 4. Colum. â—94 Ephrem l. 2. de compunct cor cap. 8. Cent. 4. c. 10. Col. 1249. of S. Gregory Nissen The grace of the holy Ghost dwelleth not in man vnles be first mortify in himselfe the force of sinne They accuse S. Ephrem for teaching that Contrition doth merit remission of sinnes Wherupon they reiect this as one of his blemished places Who doth not admire that God by the teares of this short space forgiueth sinnes and that we gauled with the sore of a thousand woundes he at the eleuenth houre cureth vs by teares Againe When he hath healed vs he rendreth the reward of tears S. Hierome also they blame because in his commentary vpon the prayer of Ieremy Nimium tribuit contritioni he attributeth too much to contrition they blame him likewise for houlding That Cornelius receaued the holy Ghost by the works of the naturall law by which Abraham Moyses and other Saints were also iustifyed What S. Hierome there meaneth by receauing the holy Ghost and whether Cornelius were S. Basil reg 224. ex breuior Greg. hom â— in Ezech. iustifyed before the comming of S. Peter I referre my Reader to the expositours vpon that place and certaine it is that S. Basil S. Gregory do insinuate that the almes prayers and other morall good workes which Cornelius wrought were acceptable preparatiues to moue God to mercy and to communicate vnto him the grace of inherent Iustice Which preparation Prosper expresly acknowledgeth and freeth it from the heresy of the Pelagians Prosp l. de lib. arbitr ad Ruffin Beda in hunc locuÌ„ saying that they did not vnderstand that preparation of Cornelius to be made by Gods grace as we do And Venerable Bede out of S. Gregory affirmeth of the same Cornelius He knew God Creatour of all but that his omnipotent Sonne was incarnate he knew not and in that fayth he made prayers and gaue almes which pleased God and by well doing he deserued to know God perfectly to belieue the mistery of the Incarnation and to come to the Sacrament of Baptisme S. Augustine also thus Because Aug. l. â— de Bapt. c. â— whatsoeuer goodnes he had in prayer and almes the same could not profit him vnles he were by the bands of Christian society and peace incorporated to the Church he is bidden to send vnto Peter that by him he may learne Christ by him he may be baptized Wherby it appeareth that all these allowed his preparatiue workes to deserue in a manner by way of congruity the iustifying grace of the holy Sacrament of Baptisme 6. It is bootlesse to demur any longer on the recitall Rom. 4. Ioan. 20. v. 29. Matth. 8. v. 10. 15. v. 8. Luc. vltim 25. Marc. vlt. v. 14. of other sayings in a point so cleare which Protestants themselues could neuer gainesay vnles they would haue vs worke like stockes and stones or like brute and senseles creatures without freedome and election in the most noble and supernaturall act of our fayth wherein they place the summe of our spirituall life For if that be free as the Holy Ghost declareth it to be commending the fayth of Abraham and of many other that belieued rebuking the incredulity of such as belieued not which he would not haue done if it had not beene in their power to belieue or not to belieue Then it must needs presuppose a pious affection of the will to go before and bend the vnderstanding to assent vnto such hidden misteryes as he imbraceth not only because that alone can affoard it the dignity of freedome but also because the vnderstanding being not inclined by nature nor drawne by the euident sight S. Thoâ— 2. 2. of the obiect nor otherwise inforced cannot possibly as S. Thomas the oracle of Deuines reasoneth giue assent to darke obscure and ineuident articles vnles it be bowed and determined by the force of the will which force and Concil Araus c. 5. Concil Tol. 4. c 55. refer c. de Iudaeis dist 45. August tract 26. in Ioan. Ambr ad Rom. 4. in illa verb. Ei autem quioperatur c. inclination the Arausican Councell tearmeth Initium fidei ipsum credulitatis affectum the beginning of Fayth and the affection it selfe or desire of belieuing And for this cause the fourth Toletan Councell sayth Mentis conuersione quisquis credendo saluatur By the conuersion of his owne mind euery one belieuing is saued S. Augustine recyting many thinges that man may do not willingly immediatly inferreth but belieue he cannot vnles he be willing S. Ambrose To belieue or not belieue is the part of the will for he cannot be forced to that which is not manifest Origen No man is depriued of the possibility of belieuing for this is placed in the arbitrement or choice of man and in the cooperation of grace S. Clemens Alexandrinus The kingdome of heauen is yours if you will c. it is yours if you shall only be willing to belieue Which wordes the Centuristes quote and with their proud and audacious pen censure as Origen ho. 2. in diuersa loca sacrae Scripturae Clement Alexan. in paren Cent. 2. c. 4. Col. 59. Iraen Col. â—8 apud Centur. erroneous As also the like of
wit Christ is truly iust before God by Iustice worthy of heauen therefore he that doth iustice is also iust before God by the like iustice or els the similitude S. Iohn maketh is wholy defeated 1. Againe S. Iohn in both places compareth him that worketh iustice and increaseth therein to the peruerse wicked sinner who still continueth heaping sinne vpon sinne but he that walloweth in the filthines of sinne waxeth more filthy not only before men but also before God by hoording vp wrath and extremity of torments against the day of wrath and indignation Therefore he that goeth forward in the course of Iustice augmenteth the same not outwardly in the eyes of men but inwardly in the sight of the highest by increasing heere his treasure of mercy and reward of glory heereafter which S. Paul punctually confirmeth As you haue exhibited your members Rom. 6 â— 19. to serue vncleanes and iniquity vnto iniquity so now exhibite your members to serue iustice vnto sanctification Lo heer sanctification is all one with iustice or it is as Hugo sayth the Hugo in illum locuÌ„ stay or confirmation of Iustice. Besides they that proceed externall workes of iustice increase the summe thereof and become more gratious vnto God euen as when they were subiect to sinne by continual often sinning they Theophil in â—um loc Tertul. de resur carn c. 47. Orig. l. 6. in e. 6. ad Rom. Chrys ho. 12. in c. 6. ad Rom. Ambr. in hunc loc Cùm hic salus illic damnatio operetur augmented their wickednes waxed more odious and detestable in his presence For those words to serue iniquity vnto iniquity are vttered after the Hebrew Phrase which signify as Theophilact noteth as it were an addition of sinne to sinne the like addition is after required of Iustice to Iustice as Tertullian Origen S. Chrysostome and S. Ambrose expresly interprete the Apostle of such addition and increase of Iustice by which we obtaine saluation saying He hath commanded vs with the same measure or degree of diligence to serue God with which we serued the Diuell whereas we ought more obsequiously obey God then the Diuell because heere saluation there damnation worketh Heerupon the law of God his very Commandements are tearmed our Iustifications Would God my wayes might be directed to keep thy iustifications My soule hath coueted to desire thy iustifications I was exercised in thy iustifications It is good for me that thou hast humbled me that I Psal 118. v. 5. Vers 120. Vers 48. vers 71. may learne thy iustifications And why is this But because the obseruation and keeping of his law doth make vs truly and perfectly iust because it doth quicken reuiue and giue life to our soules which cannot be without perfect Iustice gratious allowable before the throne of grace whereof the Psalmist in the same place is also witnesse Ibidem v. 93. I will not forget thy iustifications for euer because in them thou hast quickened me And Ezechiel When the impious shall turne away himself from his impiety and do iudgment and iustice he shall Ezech. c. 18. v. 27. viuificate or make his soule to liue 2. Likewise S. Paul auoucheth He that ministreth seed to the sower will giue bread also to eate and will multiply your seed will augment the increase of the fruits of your iustice 2. Cor. 9. v. 10. Theophil in buncloc Anselm in bunc loc Where the Apostle resembleth almesdeeds to seed which sowed in the hands of poore and needy persons yieldeth increase of grace sayth Theophilact in this life and glory in the next or they are compared to seed which he that once soweth twice reapeth according to S. Anselme The fruit thereof abundance of temporall goods in this world of heauenly in the world to come Which supposeth it to be the increase of true iustice and of such whereunto the glory of heauen is due as the very Text it selfe declareth both in this and in the former two places Heere the wordes immediatly before are He distributed he gaue to the poore his iustice remayneth Ibid. v. 9. Rom. 6. v. 21. Apoc. 22. v. 12. for euer In the sixth Chapter to the Romans after the forementioned exhortation it is added You haue your fruit to sanctification but the end life euerlasting In the two twentith of the Apocalips the wordes ensuing are Behould I come quickely and my reward is with me to render to euery man according to his workes Therefore by conference of places and connexion of the Text it euidently appeareth that the Apostle spake of the going forward in true Iustice before God for no other remaineth for euer to no other euerlasting life and reward of glory belongeth For this cause S. Paul prayeth for the Collossians that they may walk Coloss 1. v. 10. worthy of God in all thinges pleasing fructifying in all good workes Euery word strengthneth our cause that we fructify in good workes and in workes pleasing God worthy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God as the Greeke Text more plainly openeth Salomon Feare not to be iustifyed euen to death because the reward of God abydeth for euer Where although M. Abbot out of Caluin contendeth that the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betokneth ne differas do thou not procrastinate or delay yet it also signifyeth ne cesses surcease not leaue not off And S. Augustine Eccles 28. v. 23. Abbot c. 4. sect 36. fol. 541. Ang. in speculo ex vtroq Testament ex Ecclesias 1. Pet. 2. v. 2. readeth ne verearis feare not according to our approued vulgar translation S. Peter As infants euen now borne reasonable milke without guile desire you that in it you may grow vnto saluation the * Lâ—â—haije â— Aug. ser 16. de verb. Apost Syriacke hath that in it you may grow to life Both translations import that by going forvvard in vertue vve dayly grovv and increase our saluation our life of grace vpon earth our right and title to the life of glory in heauen vvherupon S. Augustine sayth We are iustifyed but that iustice it selfe increaseth when we profit and go forward Thus he 3. But because the cauilling Protestant will hardly be satisfyed with this expound O Augustine expound yet more playnly what iustice it is in which we increase He telleth you That we proced and increase in that iustification in which we obteyned remission of sinnes by the Aug. ibid. lauer of regneration in that by which we receaued the Holy Ghost in that wherof we haue some part by Fayth some beginning by fayth in that we profit from day to day that is augmented partly by Hope but most of all by Charity as by the most supereminent way demonstrated vnto vs by the Apostle by which our fayth is circumcised and discerned from the fayth of the Diuells And in his second booke against Iulian Iustification in this life according to
auerreth That the only Catholike fayth quickneth sanctifyeth giueth life excluding not any workes but the false beliefe of Heretikes Origen vpon the third Chapter to the Romans and S. Chrysostome in his booke of Fayth and the law of Nature attribute Iustification to fayth alone without the outward accomplishment of any externall worke or without the precedent obseruation of the law whether it be externall or internall according to Vasquez both exemplifying in the theese vpon the Crosse so that among all the Fathers whom they obiect no one giueth sentence on their side 20. Finally besides these authorityes and the former common obiections one the Aduersarie yet reserueth as his sole Achilles and properly belonging to this place that our pious and godly workes are outward tokens only and manifestations as whitaker calleth them of inward righteousnes but not the causes which augment or make vs more iust for as the tree is not made good by the VVhitak in his answer to the 8. reason of M. Campian fol. 254. fruites it beareth but only declared and knowne to be such no more can a iust man become more iust by the fruits of good workes which he produceth but only be discouered and knowne to be iust because as the fruits presuppose the goodnes of the tree from whence they spring and do not make it good so good workes prerequire iustice in the worker and cannot concurre to constitute Matth. 71 v. 17. Maldon in c. 7. Matt. him iust Whereupon Christ compareth the iust man with a good tree which bringeth forth good fruits and cannot produce euill the wicked to an euill tree which shooteth forth euill and cannot bring good I answere with Maldonate first by retorting the argument vpon my Aduersaryes If by good works we cannot be made but only knowne to be good it followeth by necessary consequence that by euill works we cannot become euill but only declared and signifyed to be such So Adam being once a good tree planted by God either could not degenerate and bring forth the euill fruits of sinne as he did or by sinning was not made euill or worse then before by iniustly transgressing the Commandment of God became A differeÌ„ce betweene naturall and morall causes necessary to be noted not indeed vniust but was only marked figured with the notes of iniustice which cannot be affirmed without plaine impiety Secondly I answere that there is a great difference between naturall and morall causes as euery Nouice in our Schooles can instruct you Naturall causes by their good or euill effects are neither made good or euill better or worse as the fire waxeth not more hoat by the heate it casteth nor the stocke of the vine in it selfe more fruitful by the outward braÌ„ches it spreadeth abroad but these only demonstrate the fruitfullnes of the vine or heate of the fire Morall causes do not only worke well or badly because they are good or euill but by vvorking vvell or euilly they grovv good or euill become better or vvorse As vvee do not only liue temperatly because vve are teÌ„perate but by many acts of temperance become Arist l. 2. de mori c. 1. Ibid. c. 2. VVhitak l. 1. 8. aduers Duraeum August l. de fide oper c. 14. in psal 31. S. Thom. in Gal. 3. lect 4. Ambr. in cap. 8. ad Rom. Beda in c. â— ep lac temperate by the like dayly go forward increase in temperance For sayth Aristotle As by building builders by singing to the harpe men arriue to be cunning harpers or musitians so by doing good things men become iust by temperate things temperate by valiant exployts valiant Likewise by accustoming our selues to contemne and endure things fearefull and to be dreaded fortes efficimur we grow stout couragious Therfore although the tree which is a naturall cause of budding fruits receaueth not from them any sparke of life or increase of goodnes yet the iust man who is a morall cause in acheiuing good workes is more quickned in spirituall life and perfected in iustice by achieuing of them 21. Then they vrge out of S. Augustine That good workes go not before the iustifyed but follow him that is iust Out of S. Thomas Workes are not the cause that any one is iust before God but rather the executions and manifestations of Iustice. The like out of S. Ambrose Venerable Bede others I answere they are manifestations and remonstrances of the first iustice of the first infusion of grace as S. Thomas expoundeth himselfe and so they follow and are not the cause S. Thom. in c. 2. ad Gal. that any one is iust in that kind yet this withstandeth not but that they perfect and increase the infused iustice as true meritorious and morall causes thereof which is all that we require all that the Oecumenicall holy Councell of Trent hath enacted touching the Iustice of our works quickned with the seed or watered with the due of Gods celestiall grace The end of the fourth Booke THE FIFTH BOOKE THE XXII CONTROVERSY DISPROVETH The Protestants certainty of Saluation against D. Whitaker and D. Abbot CHAP. I. SO deep and vnsearchable are the iudgements of God so close and inscrutable the inuolutions of mans hart his foldes so secret so many his retraytes his search so weake in matters of spirit so hidden and vnknown the operations of grace the feares the doubts the anxiety so innumerable which the best belieuing Protestants and Ministers themselues feele in their consciences as I am wonderfully astonished at this arrogant speach that they should be all infallibly assured and vndoubtedly certaine of their saluation and my astonishment is the greater when I read the sentence of God and Eâ—â—â—â—â— 9. v. 1. 2. verdict of the holy Ghost passe against them in these tearmes vncontrollable There are iust men and wise and their workes are in the hand of God and yet man knoweth not whether he be worthy of loue or hatred but all things are reserued vncertain Prou. c. 20 v. 9. for the tyme to come And who can say my hart is cleane I am pure from sinne Where Salomon doth not affirme as Venerable Bede noteth vpon that place That a man cannot be but that he cannot certainly say or know himselfe to be pure from Beds in eum locum Eccles 5. v. VVhitak l. 8. aduers Duraeum Abbot in his defence c. 4. f. 330. 331. c. Calu. l. 3. instit c. 2. §. 38. sinne Likewise Of sinne forgiuen be not without feare or as whitaker readeth out of the Greeke Of expiation or pardon be not secure To the first of these three testimonyes M. Abbot replyeth with Caluin his Maister That by outward things by thinges that are before our face a man knoweth not whether he be beloued or hated of God howbeit he may otherwise infallibly know it But this answere cannot be shaped to the latter clause of that sentence All thinges are
S. Fulgentius Because God by foreknowledge saw the sinnes of men he dictated the sentence of predestination S. Prosper The grace of God did not forsake the reprobate before they foresooke him and because he foresaw they would soe doe by voluntarie defection therfore he inrolled them not in the catalogue of the predestinate Otherwise irreuocably to purpose mans endlesse paynes before the fore sight of his default in that necessarie and vnauoydable manner as Protestants teach is as far beyond the immanity and barbarousnes of other tyrants as eternall death exceedeth temporall or the paines of hell surmon◠the torments inslicted vpon earth Neyther is this immanity any thing lessened whether that slauery or thraldome wherby the reprobate are enchayned to mischeife commeth from the corruptiō of sinne as Fulke holdeth Fulk in ca. 11. Math. sect 1. Caluin lib. 3. institut cap. 23. § 8. or from the decree of reprobation which is the wil of God necessarily inferring the things decreed as Caluin also auerreth nor yet is that cruelty lessened by the slime of originall infection from whence you conuey this necessary slauery First because that taketh not place in the deuills who were reprobate not withstanding in the like sort with men Secondly because you teach reprobation to haue been decreed before the preuision of original sin Thirdly for that you depriue the reprobate of freewill in respect of all other actuall sinnes for which they are supposing that absurdity without all right and equity eternally tormented 7. Moreouer this infamous doctrine maketh almighty God not only cruell and barbarous but wicked also and vniust For S. Augustine speaking of the infected Aug. epist. 106. ad Paulinum masse or corrupted lump of humane nature out of which he deliuered some leauing others saith If that masse were so between both that as it meriteth no good so it deserueth no euill not without cause should it seeme iniquity that vessells of dishonor should Fulgent lib. 1. ad Monim cap. 21. be framed of it S. Fulgentius cōformably saith If when man was created of God he was so in his present worke good that in his predestination he should be euill without doubt he was to be euill by the worke of God by whome he was predestinated to sinne whervpon he inferreth that God shold haue in himselfe the origē of iniquity he shold be author of euill his iustice should become iust with other like Atheismes with which our Reformers are Ibid. c. 22. incombred although they giue out that God doth soe to manifest his power glorie and almightines because if the meanes be ill the end cannot be good or if it could it implieth contradiction his power should achieue any thing which crosseth his mercy and impayreth his iustice he cannot decree that to the glory of his name which derogateth from any other attribute or perfection of his nature Then what glorie can redound to God by that ignominious act of abandoning his creatures without their desert Or what mercy on the other side by decreeing mās fall into sinne that he might after rayse him vp What mercy by making him miserable to the intent he may haue mercy on him For he that is sincerely mercifull according to S. Augustin had rather there were nothing for him to pitty c. then to wish men wretched to the intent he might pitty them Aug. l. 3. Conf. cap. 2 8. Againe if God determined to create the reprobate to proclayme his power as he doth the elect the shew the riches of his mercy both originally flowing from his Echlus in Chrysopasso praedest cent 3 nu 52. Psal 144. v. 9. Eccles 15. v. 22. will and purpose it must needs ensue as learned Eckius notably disputeth that there should be many more chosen to blisse then abandoned to damnation because god is more prone to mercy then to iustice to doe good then to procure euill Our Lord is sweet to all and his mercies or commiserations are ouer all his workes he desireth not a multitude of faythlesse and vnprofitable children Therfore the huge hoast of the reprobate surpassing by so many degrees the small number of the elect proceed not from his mercifull wil but from their owne way ward and rechelesse disposition in which he foreseeth they will finally persist and depart this life 9. Besides these detestable errors which attend on the aforsaid phrensy of our Sectaries there is yet another reason à priori why God can not reiect cast away any Rom. 9. in such sort as they affirme because reprobatiō is as act of hatred as the Apostle doth insinuate but God of himselfe cannot hate his owne workes vnlesse they be defiled Aug. lib. 1 ad Simplie 9. 9. 2. with sinne God as S. Augustine Writeth hated not Esau a man but Esau a sinner that is he hated him not in that priority in which he ordeined to creeate him a reasonable man but in that after-sight in which he foresaw the contamination of his sinne Thou sayth the Wiseman vnto Sap. 10. 25 God louest all things that are and hatest nothing of those which thou hast made for thou didest not ordayn or make any thing hating it Yea he himselfe doth not only loue whatsoeuer he hath made but ingendreth in all creatures the like loue to their of spring he teacheth the Tyger to fight the Lyon to prey all beasts and birds to venture their liues in defence of their yonge ones What sauage mind then can thinke him so sauage as to hate and destroy the works of his owne hands without any cause or default of theirs Beza in tract theolog is meruailously perplexed with this argumēt and after much a do rather blasphemeth then answereth it What doth the author of nature so much degenerate from the course of nature as not to beare to his owne the affection he begetteth in all creatures to their of-spring Do you thinke that he doth communicate the perfection of loue which he hath not or by communicating it to others looseth it himselfe both wayes you detract from Gods infinite goodnes Do you thinke he naturally loueth that which he eternally hateth or cherisheth as his owne what he abandoneth as none of his Both wayes you approue a contradiction in God 13. Lastly if God hate the reprobate and determine their ruine before they be seen to be euil whence shold that art of hatred arise Not from the person hated for he we suppose deserueth it not nor yet from God he is vncapable of any such act he is the Ocean of charity wel-spring of loue Deus Charitas est God is charity he is ◠Ioan. 4. 8. loue it selfe Therfore as no clowd of error can arise from the prime origen of truth no sparcke of folly from the Oracle of wisedome so no streame of hatred can flowe from the fountaine of loue Hate then his creatures God cannot by any act of hatred which shold be in himselfe but only by
Paul sayd God was in Christ 2. Cor. â— v. 19. reconcyling the World to himselfe because he reconciled it to himselfe by Christ by the obedience and labours of his manhood Or if he take this reconciliation as made by God without the interposing of a third person as one may by himselfe reconcile his enemy vnto him then I say this was no act of mediation but an act of Gods mercy as much belonging to the Father as to the Son So I acknowledge the workes of authority which M. Field loco citato Field mentioneth to be the workes of Christs Diuinity but not the workes of mediation not proper to the Son of God but common to all the persons of Holy Trinity agreable to that principle ratifyed by all Deuines Indiuisa sunt opera Trinitatis ad extra The workes of the Trinity outwardly Field in his 5. book of the Church c. 16. f. 52. M. Fields reply sauoureth too much of Arianisme produced indiuisibly proceed from euery person 14. D. Field replyeth Though their action be the same workedone by them yet they differ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the manner of doing For the Father doth all things auctoritatiuè and the Sonne subauctoritatiuè as the Schoolemen speake Thus he writeth and still dippeth his pen in Arian poyson For yield that the diuine nature of the Sonne of God worketh in a different manner from the nature of the Father there must needes ensue some difference in nature some diuersity of wills otherwise it cannot be conceaued how the Tho. 1. p. â— 19. art 4. same indiuisible essence how the same vnchaÌ„geable wil which is the cause of all thinges should change and alter in manner of working 15. Secondly if the Father and the Sonne differ in manner of doing these outward actions towardes vs their Creatures then they are not both as the Deuines tearme The three persons of holy Trinity are but one beginning or author of thinges them Vnum principium One sole origen or beginning of thinges but the Father causeth and willeth them one way the Sonne another the one createth quickneth and giueth life in this sort the other in that Which is nothing els but to rake vp the ashes of old dead and buryed heresyes to giue way to the Manichees and other followers to maâ—â— diuers Creatours and Beginners of thinges Yet because you affirme the Schoolemen bolster this errour name I beseech you what Schoolemen they are Who vnles he were an Arian presumed to write that the essentiall and externall actions for of them we now speake which the Father and the Sonne essentially produce are different in manner of doing Who in respect of these workes euer vttered those wordes which I quake againe to repeate the one did them auctoritatiuè the other subauctoritatiuè What Is the Sonne according to his God-head an inferiour instrument or vnderling to his Father The Oracle of S. Paul recordeth Christ Iesus when he was in the forme of God thought it no robbery to be equall vnto God and shall this Phil. 2. 6. Sectmates blasphemy take place that he hath power and authority to worke vnder God He answereth his meaning is not the sonne should be an instrument or vnderling Field ibi to his Father but that he receiueth the essence he hath and power of working from the Father though the very same that is in the Father only differing as he noteth before in subsistence 16. Is this M. Field the part of a Christian to sprinkle your writings with words of blasphemy and powder them ouer with a holesome meaning Hath not our learned Soueraigne King Iames worthily condemned Conradus Vorstius that egregious Hereticke for the like abuse K. Iames in his declaration concerning his proceedings in the cause of D. Contradus Vorstius pag. 36. Gen. 19. 24 doth not he teach it vnlawfull to vse in these great mysteries any other phrase or manner of speach then such as the Church hath alwaies vsed How dare you then in his kingdome vnder the sheild of his protection how dare you diuulge in Print such venemous speeches such pestiferous words howbeit you seeke as Vorstius did to strow and couer them with a sugred sense For I confesse the sonne of God receiueth his essence as begotten of his Father and so may sometime by denomination or appropriation of speech be said to work by power receiued from his Father as in Genesis it is written Our Lord raigned from our Lord. But for one person to mediate to another is not only required a different denomination but a reall and substantiall difference a distinction an inferiority in the very essence it selfe in such manner as I haue often inculcated Also I confesse the persons of holy Trinity differ in Subsistence differ to vse the termes of Art in Personall Notions or Notionall Relations Yet hereof to infer an vnder-power or different manner of producing outward and essentiall workes this I say is either to make some diuersity of natures with the accursed Arians or giue scope to the Manichees to establish not a double only but a triple God or threefold cause of things created Now if you tremble to support such wickednes as your words enforce to what purpose was that sacriledge breathed forth How answere you the obiection of the vnity of the works of the Diuine Persons how make you the same action a worke of mediation in one and not in the other 17. For you ought to know good Syr if you dare vsurpe the title or challeng the dignity of a Deuine that albeit the Father Sonne and Holy Ghost ioyntly cooperate and accomplish the workes of authority you mentioned as they are perfectly subsisting in three Persons really distinct yet they performe them not primarily or formally by their personall properties by which they differ but by their will and vnderstanding in which Hâ—â—r de Gandauo quodl 6. q 2. they agree and not by them if we speake precisely as they are Notionally but as they are essentially taken that is as they are one absolute and the same in euery person It was I confesse the errour of Henry de Gandauo that the Nationall knowledge and loue of God did practically Molina in 2. par q. 36. â— 4. disp 2. 5. 6. Altifiod l. 1. summ c 30. Greg. Arimin 1. dist 22. q. vnica Valenâ— in 1. par disp 2. q. 10. punct 5. de person Spiritus Sancti Sâ—oc l. 2. â—st 1. q. 1. produce all outward creatures yet far was he from your impiety far from imagining so maine a difference as to attribute thereby a worke of submission subiection mediation to one person which is not in the other 18. The holy Ghost as the Deuines teach proceedeth from the Father and from the Sonne as they incoÌ„municably subsist by their different relations yet not according to their difference but according to one single or common vertue of spiration which is the same in both In
sort Cardinall Tolet out of Origen and S Augustine notably expoundeth the words of the Psalmist Blessed are they whose iniquit yes are forgiuen and whose sinnes be couered blessed is the man to whome our Lord hath not imputed sinne the chiefest place Protestants alleadge to bolster their fancy of Gods pardoning of sin by not imputing it such an idle fancy as the very tyme may seeme idly spent in disproofe thereof for what is it you account not imputed to the regenerate or other pardoned offendour 11. In Originall as in euery actuall sinne there be S. Tbom. 1. 2. q. 86. 87. Vasq ibid. disp 206. c. 2. Valent. ibid. q. 16. 17. three thinges First there is macula culpae the spot or blemish of the fault because euery sinne defileth the soule with some base and vgly deformity Secondly there is that which is termed by some reatus poenae by others meritum seu condignit as poenae that is the condignity or deseruing of punishment for whosoeuer offendeth doth condignely deserue to be punished for his offence The third is obligatio seu destinatio ad poenam to wit an actuall destination bynding over to punishment which is the ordinance and decree of God appoynting due chastisement to them that deserue it Now which of these is not imputed in your remission of sinnes Is the vgly spot remayning are you not deemed to be defiled by him who cannot erre or be deceaued in his doome Or is not the deseruing or lyablenes to punishment imputed to this inherent fault of your spotted soule It cannot chuse they are inseparable they necessarily accompany the one the other and as it is impossible for the relation of fatherhood not to arise and follow him who beggetteth a child or risibility the power of laughing not to flow from the nature of man so likewise impossible the condignity of punishment should not alwayes attend on the faultines of sinne It resteth then that the actuall destination and binding ouer to punishment is not imputed to the pardoned sinner that to pardon sinne according to your new Diuinity is nothing els then not to punish it which flatly destroyeth a maine article of our fayth the forgiuenes of sinnes defeateth the merits of Christs bountifull passion and disanulleth the benefit of our redemption For to exempt our persons from the paine of hesl is not to redeeme our Psal 7◠v. 14. soules from their iniquity of which King Dauid nor deliuer vs out of the power of darknes of which the Apostle speaketh The delinquent or malefactour who is freed from the Ad Colos ◠v. 13. sentence of death pronounced against him is not therby either loosed of his chaines or bayled out of prison no more are we assoyled of the bandes of vice or bayled out of the iayle of sinne by immunity from the paine or exemption from the horrour of euerlasting death 12. Besides as long as the nature of sinne truly harboureth in the harts of Protestants by infection adhereth and contaminateth their soule it maketh it hatefull detestable to God for his infinit purity cannot but abhone the defiled sinner of whome King Salomon sayth Sap. 14. v. 9. Psal 44. v. 8. To God the impious and his impiety are odious alike And the Psalmist Thou hast loued Iustice and hast hated iniquity but whatsoeuer he hateth he ordeyneth to punishment therfore euery Protestant who is inherently polluted with the deformity of vice how beautifull soeuer he may seem without by the iust censure of the Highest is bound ouer to the paine which is due vnto him for as the loue of God is nothing els then velle bonum to procure good to whatsoeuer he loueth so his hatred is velle malum to wreak euill to that which he hateth and because he cannot will the euill of fault the euill of punishment must he needes inflict on euery vitious and hatefull transgressour 13. In fine this binding ouer to punishment which you dream not imputed may be two wayes vnderstood First it may be taken for the eternall will of the first and supreme cause ordayning iust punishment to such as deserue it Secondly for his exteriour law promulgated vnto vs either absolutly or conditionally declaring the same in the former acception it is the will of God vnchangeable immutable and cannot be altered in the later it is a signe or declaration vnto vs of his inward will which if it be absolute it shal be infallibly executed according to his word if conditionall or comminatory only it may be altered or suspended supposing a change and alteration on our part yet being good of God and for our repentance proclaymed it cannot possible be the sault not imputed vnto vs. 14. Their second quirke or guilefull deceit that guiltines is remoued from the person not frō the sinne in the person or from vs not the sinne in vs is a palpable contradiction because if guiltines still cleaue to the sinne and the sinne abide Perkins in his refor Cath p. 56. Abbot in his defence cap. 2. Bell in his down-fall in vs we must of necessity remaine subiect and obnoxious to that guilty sinne Or if the guilt of Originall sin be remoued from the person it is also remoued from the sinne in the person For enquire of S. Augustine that Miracle of Wit enquire of him how sins aboad in sinners he wil answere no otherwise then by their guilt then demand what it is to be free from sinne he will tell you this it is not to haue sinne not to be guilty of sinne So that sinne guilt are Aug. l. 1. de nupt concup c. 26. according to him two inseparable thinges leaue sinne in the regenerate and the guilt therof remayneth extinguish the guilt and the sinne is abolished 15. Notwithstanding M. Robert Abbot taketh vpon him the defence of the former brainsicke and fanaticall Abbot in the place aboue cyted f. 17 speach that guiltines is remoued from the person not from the sinne in the person thus interpreteth the meaning thereof That sinne is pardoned to the man regenerate and therfore cannot mak him guilty but yet in it selfe and in it owne nature it continueth such as that setting aside the pardon it were sufficient still to make him guilty and to condemne him A fit glosse for such a deformed Text which runneth into more contrarietyes then the contrariety it selfe he seeketh to reconcile For wil you consider the regenerate pardoned of their sinnes and set aside their pardon Will you make them not guilty of sinne as you say by one and guilty by the other at one and the selfe same tyme Is it possible your tongue should discourse of men endued with fayth and abstract from fayth Speake of soules adorned with grace and bereft of grace with one and the selfe same breath Our question is whether the regenerate supposing they be pardoned by the lauer of Baptisme be endued with fayth
places The same S. Paul writing to the Corinthians sayth As we haue 1. Cor. 15. v. 49. borne the image of the earthly let vs also beare the image of the heauenly but the Image of earthly Adam we haue truly borne by the deadly impression of internall and hatefull sinne Cent. 3. c. 4. Column 48. therefore we must truly beare the figure of Christ by the beautifull stampe of internall and acceptable grace as Origen cyted by the Centurists doth plainely insinuate and the Apostle likewise confirmeth in his Epistle to the Ephesians Be renewed in the spirit of your mind and put on the new man which according to God is created in Iustice and holynes of Ephes 4. v. 24. truth behold we haue not the new man imputed vnto vs but we put him on vs formed and created not in signe and sanctification but in iustice and holynes of truth and that according to God Besides it is sayd We are buryed with him by ad Rom. 6. Baptisme to the end that as Christ did rise from death so we may walke in newnes of life Vpon which wordes S. Augustine auerreth Aug. in Enchir. cap. 52. That as in Christ there was a true resurrection so in vs there is a true iustification Whosoeuer then detracteth from the truth of our infused iustice detracteth from the verity of Christs resurrection and whosoeuer impayreth the perfection of this darkneth also the glory of that S. Chrysostome commenting vpon that passage of S. Paul aboue cyted You are washed you are sanctifyed you are â— ad Cor. 6. v. 11. iustifyed sayth He sheweth that you are not only made cleane but holy and iust Illuminated and made perfect sayth S. Clement of Alexandria Of old made new of humane diuine sayth S. Gregory Nazianzen Which are most euident testimonyes Clem. l. 1. Pedago cap. 6. Nazian ora in san bap for my purpose yet to leaue no place of tergiuersation to wrangling Sophisters I will further corroborate this chiefe and fundamentall article with other most cleare and irrefragable arguments 8. That grace and renouation is perfect entire and not the effect but the true cause of our iustification by the VVhitak l. 8. aduers Dutaeum very consent of our Aduersaryes which absolueth vs from sinne endueth vs with purity and holynes in the eyes of our Creatour engrafteth vs into Christ vniteth vs vnto God and giueth vs life in him maketh vs his adopted children entitleth vs to the right and purchaseth the inheritance of our eternall kingdome All this is wrought not by any other precedent cause but by that inherent Rom. â— v. 4. iustice or infused charity which God deriueth into our soules therefore that maketh vs truly righteous and iust before the Tribunall of his highnes First it cleanseth vs Ibid. v. 7. from our sins as S. Paul to the Romans defineth saying We are buryed togeather with Christ by Baptisme into death Rom. 8. v. 2. Tertul. l. de resur carn c. 46. Basil de spir san c. 15. Aug. l. 1. de nupt concup c. 22. Lib. de lib. arbit c. 14. 15. 16. de sprit liter 8. 17. What death but the death of sinne of which it immediatly followeth he that is dead is iustifyed from sinne to wit is released and absolued from sinne by the newnes of life wherin he resembleth the resurrection of Christ Againe The law of the spirit of life in Christ Iesus hath deliuered me from the law of sinne where Tertullian insteed of deliuered vseth the word manu misit hath set free like a bound man enfranchized and set at liberty by the benignity of his Maister S. Basil explicating the former place sayth The spirit infuseth liuely and reuiuing force recouering our soules from the death of sinne into a new life And S. Augustine the later writeth thus The law of the spirit of life in Christ hath dissolued the guilt of concupiscence procuring remission of all sinnes who doth also often testify that the law of the spirit of life is the grace of the new Testament written in our harts Secondly it doth not only expell the mists of sinne but garnisheth also our soules with the lustre of vertue as I haue already conuinced in my first encounter against M. Abbot which cannot be interpreted Ephes 1. v. 4. of signes of beauty grateful to men who pierce not into the closet of our soule nor behould the light and brightnes therof mentioned aboue Therefore it must Ioan. 15. 1. Cor. c. 12. v 26. needs be expounded of the purity splendour and holynes it displayeth before the face of God according to that of S. Paul He chosevs that we should be holy and immaculate in his sight in charity that is by meanes of his habituall charity harboured in our brests 9. Thirdly this inward renouation doth truely incorporate vs in the mysticall body of our Lord Sauiour Coloss 3. v. 13. Gal. 3. v. 17 Rom. 8. v. 11. Aug. de spir lit c. 29. Rom. 13. v. 13. 14. it engrafteth vs like liuely branches into him our true vine it maketh vs the body of Christ and members of member Doinge on sayth S. Paul to the Collossians the new man him that is renewed vnto knowledge according to the image of him that created him To the Galathians as many of you as are baptized in Christ haue put on Christ. And how haue yee put him on but as the same Apostle testifyeth By his spirit dwelling in you Wherof S. Augustine sayth By the spirit of Christ incorporated made a member of Christ euery one may inwardly affoarding increase accoÌ„plish works of iustice Besids that very word to put on Christ often vsed in holy Write doe on the armour of light doe yee on our Lord Iesus Christ according to the Hebrew * Indui haebraicâ— laâ—aâ— Isa 61. Chrys in 1. c. ad Gal. in c. 3. ad Rom. Cyril l. 9. in Genes Hieron ad Pamach Rom. 6. v. 10. 1. Cor. 6. v. 17. Ioan. 14. v. 23. 1 Cor. 3. v. 16. 17. 1. ep Ioan. c. 3 v. 24. 1. Ioan. 4. v. 16. 1. Ioan. 4. v. 17. Rom. 6. v. 11. Augu. de verbis Apostol ser 18. 28. l. de ciuit Dei c. 24. phrase and allusion to the long gownes of the Iewes signifyeth great plenty and aboundance of grace sanctity and iustice with which they that put on Christ are inwardly clad as it were with a rich and gorgeous robe which doth not only couer the nakednes but wholy adorneth the temple of our soules with heauenly rayes of incomparable vertues Therefore Isay calleth it The vestment of saluation the garment of iustice or coate of ioy as the 70. Interpreters or vestment Iesus as other translate it wherof read S. Chrysostome S. Cyrill S. Hierome 10. Fourthly by this inhabiting grace a true vnion is made a league is contracted betweene God and vs We liue to him Are one spirit with him
the first encounter beaten to the ground 14. For the scope and tenour of the Apostles Analogy doth not consist in the manner but in the cause of Christs being made sinne to the end he might make vs iust albeit in a different sort he made sinne by a meere imputation because it was impossible for him to be truly a sinner we properly and truly iust because it is more Tit. 2. v. 24. Leuit 4. v. 11. 24. Ezec. 44. v. 29. Osee 4. v. 8 honourable and glorious vnto Christ to cleanse to himselfe a people acceptable to enrich and endow vs with the treasures of his inherent iustice then to leaue our filth and ordure ouershaddowed with the mantle of his externall righteousnes Secondly Christ is sayd to be made sinne that is an hoast and sacrifice for the extirpation of sinne So the Hebrew word Chattat peccatum Sinne often signifyeth a victime for sinne as in Leuiticus Ezechiel and Osee peccatum * Hebraicé Chattat Peccatum in the latin it is Pecca ta populi mei comedent they shall eate the sinne of my people that is the hoast or victime for their sinne Therfore as Christ was not by the meanes of another but in his owne person truly and really made a sacrifice for sin so we not only by imputation but truely and really in our selues ought to be the iustice of God in him And the Apostle elegantly sayth that we must be not iust but the iustice of God in Christ to oppose it to sinne signifying withall that it is the effect and likenes of Gods increated iustice by infused and created charity communicated vnto vs as S. Cyril expoundeth it or for that it is giuen vs Cyril l. 22. the saur c 3. August l. de spirit lit c. 18. Chrys Theoph. in bunc loc through the merits of Christ from God according to S. Augustin or lastly to betoken the excellency of the Iustice which leaueth no spot or blemish of sinne but maketh vs as it were wholy Grace wholy Iustice it selfe as S. Chrysostome and Theophilict do insinuate 15. Another argument they take out of the first to the Ephesians He hath gratifyed vs in his beloued Sonne or as they to boulster their heresy corruptly translate he hath made vs Ephes 1. v. 6. 3. acceptable in the beloued As though we were only outwardly accepted by the fauour of his Sonne not in wardly endowed with the participation of his Iustice how beit the In the Bible set forth by his Maiesty Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only import to accept as gracious but to make gracious and acceptable indeed by communicating vnto vs inherent iustice in ward ornaments by which God maketh our soule as S. Chrysostome sayth pulchram desiderabilem ac dilectam beautifull Chrys in â—um loc desired and beloued of him 16. Thirdly Whitaker and Fulke obiect out of S. Paul to the Corinthians Christ is made vnto vs from God wisedom VVhitaker in his answere to 3. reason of â—â— Campian Fulk in c. 2. ad Cor. sect 2. 3. Cor. 1. v. 30. righteousnes sanctification and redemption Therefore say they our righteousnes is placed in Christ not heaped vp with our vertues But the contrary is gathered out of the same wordes for Christ is there affirmed to be our righteousnes as he is our sanctification and wisedome now he is our sanctification as they themselues agree by inherent sanctity our wisedome likewise by the habit or guift of wisedome infused into vs Therefore our righteousnes or iustice rather by created iustice imparted to our soules I answere againe that Christ is called our iustice diuers and sundry wayes 1. In the way of Communication because the perfectioÌ„s of the head are communicated to the body 2. In way of Richardus Tap. in explica ar de iustif Stapl l. 7. de iustit imputat c. 9. Rom. 8. v. 29. Bernard ep 190. assimilation for that God the Father hath predestinated vs to be made conformable to the Image of his Sonne 3. In way of satisfaction because he hath fully satisfyed for the debt of our sinnes which satisfaction of his is applyed vnto vs and made ours indeed by imputation as S. Bernard testifyeth yet not without true and inherent iustice also in our selues 4. In the way of merit for that he hath merited and purchased for vs true iustice from the handes of God 5. In the way of causality for that he is also togeather with God the efficient cause of our sanctification and iustice These and other causes which Protestants ignorantly Concil Trid sess 6 c. 7. Aug. l. de spirit â—it c. 9. in psal 30. Hier. dial aduers Pâ—lag mingle and confound the holy Councell of Trent doth wisely distinguish and set downe in this manner The sinall cause of our iustification is the glory of God of Christ eternall life the efficient God the ineritorious his beloued Sonne our Lord Iesus Christ c. the instrument all baptisme c. the only formall cause is the iustice of God not that by which he is iust but by which he maketh vs iust by which he cloatheth man as S. Augustine speaketh when he iustifyeth the wicked or as he saith in another place which God imparteth that man may be iust which S. Hierome S. Bernard and sundry reasons manifestly Bernard epist 290. approue as I shall more plentifully discouer in the Chapter ensuing THE SECOND CHAPTER IN WHICH The former doctrine is confirmed by more reasoÌ„s authorityes and other obiections of our Aduersaryes refuted AS the in-bred naughtynes of Originall infection neuer cleanly rinsed or scoured out is the sluse of filthines in Protestants iudgment and roote of al their impious opinions which I named aboue so the heauenly beame of inhabitant grace which garnisheth the soules of Christs faythfull seruants is the head well-spring according to vs of all the good that proceedeth from vs. This iustifyeth vs before the Tribunal of his highnesse this maketh our works pleasing to his Maiesty this aduanceth them to the dignity of merit this purchaseth the crowne of reward this ministreth power and ability to fullfill his Commandments and whatsoeuer els we do acceptable to him and worthy of his kingdome al floweth from the veines of this celestiall fountaine Therfore I labour to fense and strengthen it further with some other impregnable reasons 2. The first prosecuted by Andreas Vega is to this purpose The iustice which Adam had before his fall was not imputatiue but inherent and true Iustice which made him amyable and gratefull in the sight of God as all the Vega l. 7. in Concil Trid. c. 22. Fathers and our aduersaryes with them generally confesse but the same Iustice is restored vnto vs by the merits of Christ which we lost in Adam therefore true Iustice before God is heere communicated to our soules by the benefit Rom. 5. of his passion The minor
Charity good workes or vertuous life agreable to his fayth Therefore Maldonate had great reason to coÌ„mend this as an excellent place against all them that hold Fayth alone to be sufficient for saluation 4. The second argument is taken out of S. Iames his Epistle which was as S. Augustine sayth specially directed against the erroneous maintainers of only Fayth and contayneth many passages cleane contrary to our aduersaryes assertion as if a man sayth he hath fayth but hath not workes shall Fayth be able to saue him Likewise Fayth also if it haue not workes is dead in it selfe And Yee see that by workes a man is iustifyed not by fayth only Whitaker replyeth that S. Iames treateth of an idle faygned fayth But this is euidently false for he treateth of the fayth of Abraham much renowned in holy Scripture of that fayth of his which was consummated by his works which togeather with works did iustify him before God which must needs be a true fayth for a counterfeit fayth had neuer beene commended by the holy Ghost nor byn sayd to be consummated by workes much lesse could it iustify before the face of God Againe what needed the Apostle labour so much to proue that a faygned and counterfeit fayth nothing auayleth to the gayning of Saluation when none of those Christians against whome he wrote euer imagined any such matter And demaunding thou beeleuest that there is one God how could he haue answered thou dost wel if with a counterfeit Fayth he had belieued which had been rather hypocrisy then well doing Another euasion therefore both he Doctour Fulke and Doctour Abbot deuise that S. Iames speaketh of Fayth outwardly professed which declareth vs iust in the face of men not of inward fayth whereby we are iustifyed before the sight of God But by the same argument this is also refuted for the beloiuing in God is inward fayth Then Abrahams fayth there mentioned was iustifying fayth in the â—ight of God that alone did not iustify him but workes consummated they perfected not another but the same Aug. l. 21. de Ciuit. Dei c. 26 l. de vnic Bapt. c. 10. Cyril l. 10. in Ioan. Chrys hom 2. in Gen. hom 2. in ep ad Philemon Hier. in c. 5. ad Gal. tom 2. in Apol. ad Pammâ— c. 2. Aug. l. 83. q. q. 76. Aug. l. de fide operi c. 14. iustification therefore they also perfected the iustification before God or fayth alone performed it which the Apostle denyeth And thus S. Augustine S. Cyrill S. Chrysostome and S. Hierome vnderstand S. Iames of true Fayth which they also teach not to be auailable to saluation without other vertues Likewise it is cleare that S. Iames taketh Fayth in the same sense S. Paul did when he taught that a man is iustifyed by fayth for which cause S. Augustine noteth that he tooke the same example of Abraham which S. Paul vsed purposely to disproue the peruersity of some who misconstruing S. Paules meaning pleaded the sufficiency of fayth alone of which see S. Augustine in his booke of Fayth and Workes where he auerreth that because this opinion of only fayth sprung vp in the dayes of the Apostles therefore S. Peter S. Iohn S. Iames and S. Iude in their Epistles directed their intent specially against the same earnestly auouching that Fayth without workes auaileth nothing By which it is manifest that S. Iames the rest spake not of the outward profession but of the inward fayth and beliefe of the hart to which S. Paul with charity attributeth iustification or els they all roued from the marke and disputed in vaine or S. Augustine the most faythfull Herald of all antiquity vtterly mistaketh the scope of their intention 5. My third argument I frame in this manner The Protestant who by fayth is iustifyed may after fall into fornication adultery and other damnable sinnes or not He will not seeke to perswade vs that he cannot fall into any sinne for that were to broach a new the Iouinian heresy which S. Austine S. Hierome haue long Aug. ep 29. de haer c. 82. Hier. l. 1. coâ—t Iou. since buryed in the lake of hell Fall then he may as experience teacheth of sundry forward Protestants Ministers also arraigned condemned for their villanies in this kind Wel theÌ„ suppose they may sinne I aske whether falling into these horrible crimes they loose their true fayth which they had before â— retaine it still To graunt that they loose it is to make all sinners not only grieuous offenders but either Atheists Heretikes or Infidells also for he that is bereft of Fayth must needes be infected with Atheisme Heresy or plaine Infidelity It is to deuide and separate them from al vnion with Christ and to cut them off with Wicliffe from being members of the Church it is to depriue them of the patronage of Christs imputed righteousnes or not imputing their sins and to make them sinne like misbeleeuers to death and damnation for Christ couereth not the sinnes of any according to them but of the faythfull only it is against the common axiomes of Fulke Whitaker and their followers who ween that true fayth once gotten can neuer be lost the print thereof according to Caluin can neuer be blotted out of the harts of Gods elect To hold that they still retaine their true fayth notwithstanding they wallow in Cahâ— l. 3. instit c. ◠§. 11. these sudds of vncleanes that their fayth alone doth iustify them is to hold that they still abyde in the state of saluation and may inioy the kingdome of heauen if they should chance to depart in that wretched case which is quite contrary to the Apostle Do not erre neither fornicatours nor seruers of Idols nor aduowterers nor the effeminate 1. Cor. 6. v. 9. 10. nor the lyers with mankind c. shall possesse the kingdome of God I know the iuggling they vse to delude this argument is that in thes sinners fayth is darkned during that tyme like the Sunne ouercast with clouds like the fire couered with the ashes like the tree in winter bereaued of her blossoms But all these exampls warre against them for the tree in winter is truly a tree enioying her vegetiue life the fire raked vp is perfect fire the Sun ouerclouded looseth not the beames of his naturall light although they be hindred from shining vnto vs. Therefore the darkened and Caluin in An â—id ad Canonem 28. sess 6. in Concil Trid â—ffirmeth Particulam aliquam vitiae fidei manore inter grauissimos lapsus couered fayth of the adulterer is true fayth perfect in the nature of fayth looseth not any motion of life or beame of grace which is due to fayth and if that alone be sufficient to iustify remayning in the adulterer it affoardeth to him the benefit of iustification and by necessary consequence also of saluation for no winter barrenes no embers or
in his 5. conclusion fol. 656. still and stand in doubt of saluation wherwith M. Reynoldes slaundereth vs. For the probability or morall certainty which we acknowledge ought not to trouble the peace of our Consciences nor anxiously distract much lesse torment the quietnes of our mindes It is a probability intermixed with feare and nourished with such comfortable VVhitak l. 8. aduer Duraeum and stedfast hope with such filial loue as banisheth all combersome anxiety all wauering doubtfullnes all seruile base and troublesome solicitude That which Whitaker so eagerly presseth against Duraeus Try your owneselues if you be in the fayth proue your selues know you 2. Cor. 13. vers 5. Cornelius Cornelij à Lapide in eum locuÌ„ not that Christ Iesus is in you vnles perhaps you be reprobates is interpreted as Cornelius declareth out of Theophilact of Christs aboad not in euery particuler person by iustifying grace but in the Church of the Corinthians by power miracles conuersions and other externall gifts wrought by S. Paul and to the tryall of this his presence he exhorteth them by the remembrance and consideration of the workes acheiued among them and not to try their iustifying fayth vnles it be by some probable tokens 9. The obiections of the second kind which ascribe Ioan. 3. v. 36. â— Ioan. 5. v. 13. Rom. 10. v. 9. Rom. 9. v. 33. Ioan. 3. v. 15. 16. Ioan. 6. v. 35. the certainty of saluation to fayth are these He that beleeueth in the Sonne hath life euerlasting They that beleeue in the name of the Sonne of God are to know that they haue eternall life confesse with thy mouth the Lord Iesus and beleeue in thy hart that God raysed him from the dead thou shalt be safe He that beleeueth in Christ shall neuer be confounded nor perish but haue euerlasting life He that beleeueth in me shall neuer thirst He that eateth this bread shall liue for euer To which I answere that these generall promises which assure life and saluation to the beleeuer are vnderstood conditionally if he beleeue as he ought with a true fayth working by charity and he is sayd to haue euerlasting life because by Cyril in Ioan. 3. fayth he hath entred the gate and way which leadeth thereunto or hath receaued the seed thereof the pledge right and title vnto it by the spirit of adoption or diuine filiation imparted vnto him He is promised also to be saued conditionally if he perseuere in that state to the end after which many other vniuersall sentences of Scripture Ioel. 2. v. 3â— Rom. 10. v. 13. Prou. 1. v. 28. Matth. 7. vers 8. Iac. 4. v. 3. are to be expounded It is written Whosoeuer shall inuocate the name of our Lord shall be saued and contrarywise Then shall they inuocate me and I will not heare them Christ sayth Whosoeuer doth aske shall receaue Contrarywise you aske and receaue not the reason he subioyneth because you aske amisse that you may consume it in your concupiscences Therefore these generall sentences whosoeuer inuocateth or beleeueth shall be saued are to be construed also with this promise If he inuocate and beleeue with true fayth sincere affection and purity of life as it behooueth him to do 10. Secondly whereas many causes concurre to the Hebr. 5. v. 9. Rom. 8. v. 24. Eccles 1. v. 27. Tob. 12. v. â— workes of Iustification or saluation the holy Scripture sometyme attributeth it to one sometyme to another To obedience He was made to all that obey him cause of eternall saluation To Hope By hope we are saued To Feare The feare of our Lord expelleth sinne To Almesdeeds Almes-deeds deliuereth from death because ech of them if nothing els be wanting is sufficient to saue vs and so fayth acheiueth our saluation if we be not defectiue in other things required thereunto or rather because it is the first supernaturall habit origen or roote of life which springeth and bringeth forth the liuely motions of all other vertues and for this cause our iustification is more often assigned to fayth then to any other vertue neuertheles if it fayle dye or be lost as in the next Controuersy I shall proue it may be it procureth not the health of our soules to which it was ordeyned 11. The last troupe of their misapplyed sentences which retyre vnder the standard of Gods care and protection Ioan. 10. v. 27. 28. VVhitak l. 8. aduers Duraeum Abbot c 3. Ioan. 17. v. â—0 21. Matt. 24. v. 24. Rom. 8. v. 30. 1. Cor. 1. v. 8. for security of saluation are My sheep heare my voice c. and they shall not periâ—h for euer no man shall plucke them out of my hands Christ prayed for the faythfull that they might be all one with him and no doubt obtayned it affirmeth it impossible for the elect to be induced into errour Whom he hath predestinated he hath called and whome he hath called he hath iustifyed and glorifyed He confirmeth and strengthneth them vnto the end I answere heere is a new throng of witnesses but no euidence brought in our Protestants behalfe For they are all veryfied of the elect in generall that they shall not perish but be preserued and glorifyed in the end into their harts he striketh his feare with them he maketh his euerlasting couenant but heer is no word or syllable that this or that man in particuler is one of them he may be in the number of such as are outwardly Matt. 20. v. 16. Aug. ser 16. de verb. Apostol called For many are called but few elect He may be also inwardly iustifyed for a tyme which yet S. Augustine auoweth to be vnknown to him but that he is one of the happy band of those who are called according to the purpose and eternall election of God is an inscrutable mystery fit and expedient sayth the same S. Augustine to be Aug. tom 7. de corr gra c. 13. hidden in this place where elation and pride is so much to be decaded c. That all euen those who runne may feare whilest it is concealed who shall ariue to the goale 12. In like manner to answere the authorityes of the Fathers foure obseruations are carefully to be noted Nazian in orat conso in grand Ambros serm 5. Bernar. ser â— de annuÌ„ August tract 22. in Ioan. First that they auouch vs certaine of Gods grace as S. Gregory Nazianzen doth Certaine of saluation S. Ambrose Of remission of saluation S. Bernard Of finall perseuerance S. Augustine to wit conditionally if we keep the commandements if we striue manfully against vice euen to the end c. Secondly they speake sometyme of the certainty of hope and confidence not of the certainty of fayth or of the certainty only of humane fayth by probable coniectures not of diuine and supernaturall Thus S. Hierome S. Augustine S. Leo and S. Gregory in the places heere quoted Thirdly they say that we are infallibly
v. 10. Ecclesiast â—6 v. 15. Matt. v. â—2 Matth. 20. v. â— Ier. 31. v. 16. Rom. 2. v. 6. ad Corinth 3. v. 8. Apoc. 22. v. 12. Abbot in his defence c. 5. sect 14 fol. 686. Fulk in ca. 3. 1. ad Corinth sect 2. In â—p 4. 2. ad Tim. sect 4. in c. 25. Matth. sect 6. to all thy mercyes in the Chaldeake it is My merits are lesse then all thy mercies which thou hast shewed to thy seruant And in Ecclesiasticus All mercy shall make a place to euery man according to the merites of his workes And although the Greeke hath only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his workes yet that importeth the same with the Latine as I shall shew hereafter and the Scripture witnesseth in those places where eternall life prepared to good works is entitled merces a reward or hire which must needes be correspondent to merit or desert Be glad and reioyce because your reward is very great in heauen Call the workmen and pray them their hire Let thy voyce cease from weeping and thine eies from teares because there is a reward for thy worke God rendreth or giueth reward to the iust according to their workes according to their owne labours 3. Our aduersaries make answere to these and the like argumentes First that heauen is called a Crowne a reward secundum quid and in a respect simply and absolutely it is only a gift because it is giuen according to grace according to mercy not according to desert or merit But we reply that although the originall from whence it proceedeth be grace and mercy yet that grace being communicated vpon this solemne bargaine couenant or promise of rewarding our workes performed and dignified therewith it must of necessity include a dignity in them For euery reward hath an absolute and intrinsecall 2. ad Tim 4. Matt. 20. v. 4. v. 13. 14. Aug lib. de saÌ„ct virg c. 26. Hie. l. con Iou. Chrysost Theophil Euthim. in eum locuÌ„ reference to some proportion of worthines or merit Heere is a true and absolute reward therefore a true and absolute merit For which cause the reward is termed a Crowne not only of grace but a Crowne of Iustice due vnto vs by a certaine right of title of iustice Friend I do thee no wrong c. Take that is thine and go Where he speaketh of the day-penny by which S. Augustine S. Hierome S. Chrysostome Theophilact and Euthymius vnderstand the Kingdome of heauen and yet he stileth it his to wit his by couenant his by iustice and not only by gift vpon the same ground S. Paul calleth God a iust iudge in rewarding our workes God is not vniust to forget your workes 2. Tim. 4. ad Heb. 6. 10. Fulk in c. 4. 2. ad Tim. sect 4. Abbot in his defence â— 5 sect 1. 4. 4. The second Answere which D. Fulke D. Abbot and the residue of their fraternity returne hereunto is That the reward is due by couenant and so a debt in respect of Gods promise not of our desert Likewise God rendreth heauen say they as a iust iudge not to the merit and worthines of our workes but to the merit and worthines of Christ imputed by faith vnto vs. These be the guilty shiftes they deuise to entaile all vpon Christ and vpon Gods promise which he by those meanes most bountifully vouchsafeth to communicate vnto vs. For although it be true that the diuine promise and Christs Iustice be necessary to enable vs to merit yet they are not the chiefest thinges which God regardeth in rewarding our workes For the Promise is the same the Imputation the same equally made and attributed vnto all but the Remuneration is diuers in equally assigned more or lesse correspondent to the slacknes Matth. 1â— v. 27. â— ad Cor. 3. v. 8. ad Gal. 6. v 7. â— Ibidem v. 9 or industry of our labours The Sonne of man will render to euery one according to his works Euery man shall receaue his owne reward according to his owne labour What thinges a man shall sowe those also shall he reape For he that soweth in his flesh of the flesh shall reape corruption but he that soweth in the spirit shall reape life euerlasting So that the seede the price and proper cause of euerlasting life is not only fayth nor the promise of God or merits of Christ alone but also our good deedes of piety and deuotion which heere we sowe vpon earth For the Apostle goeth forward in the same Apoc. 22. v. 12. Fulk in â— ad Cor. 3. sect 2. Caluin 3. instit cap. 18. §. â— 7. place Doing good let vs not faile for in due time we shall reape not fayling Therefore whiles we haue time let vs worke good to all Behould I come quickly and my reward is with me to render to euery maâ— according to his workes Fulke reading this phrase so often repeated in holy Scripture graunteth that euery one receaueth the crowne of glory according to his workes according to his labour yet not according to the merit of his labour which others more plainly explicating allow it giuen to our workes as signes of our fayth not as causes meritorious of the same But the latin text of Ecclesiasticus hath that very word according to the merit of our workes Eccles 16 v. â—â— which necessarily implieth a meritorious cause Besides holy Writ affirmeth That we receaue the crowne of blisse as the reward wages and hire of our labours therefore according to the merit of our labours For hire wages and reward haue mutuall correspondence and inseparable connexion with merit in so much as heauen â— ad Cor. 9. v. 24. Mâ—â—â— 11. v. â—2 Matt. 13. v. 45. Aug. in Psal 93. prope finem Basil in hom quam scripfit in initium Prouerb Clem. Aâ—â— in paraenâ—â— is proposed vnto vs as a goale or price to be wonne by running as a Kingdome inuaded by force as an inestimable gemme prized at the rate of our best indeauours as a treasure to be bought by the value worthines or condignity of our workes the true meritorious and morall causes thereof In the race all runne indeed but one receaueth the price So runne that you may obteine The Kingdome of heauen suffreth violence the violent beare it away Againe The Kingdom of heauen is like to a merchant-man seeking good pearles hauing sound one precious pearle c. sold all that he had and bought it S. Augustine Euerlasting life and rest is salable and bought by tribulations for Christ S. Basil We are negotiators or merchantes who trace the Euangelicall path purchasing the possession of heauen by the workes of the commundements Let it not repent you to haue laboured it is lawfull for you if you will to buy most precious saluation with a proper treasure by charity and fayth which truly is a iust price 5. Moreouer I demonstrate it irrefragably in this Syllogisticall manner
When soeuer such proportion is kept in recompensing the labours we achieue as to greater labours greater crownes to lesser lesser rewards are alloted Thē the crownes and rewards are giuen in respect of the workes done not as signes and conditions but truly according to the merit of our labours as causes of the rewardes But this proportion is obserued by our Soueraigne Iudge in remunerating the good deedes of the Iust which flow from his grace Therefore he rewardeth them not as signes but as causes of our heauenly blisse according to the worthines of their merit The maior is cleere for what other then the dignity of the worke doth God regard in ballancing the measure of them The worthines of Christs merits imputed by faith that is not our owne labour not the thinges we do in our body for which we must receaue eyther good or euill as the Apostle writeth that doth not dignify one aboue another but equally as hath beene sayd is referred to al. The promise which God maketh vnto vs If God had his eye leuelled at that alone it were as much broken in a little as in a greater as faythfully kept in recōpensing a small as in a weighty matter Therein he looketh not to the greatnes of our endeauours but to the fidelity of his owne word in fulfilling whereof the equality of recompensation the proportion of workes the repayment of seruice the reward of labours cannot be as the Scriptures so often insinuate the principall markes aymed at by God Further our vertues are rewarded as worthy of their hire but the promise of God begetteth not any worthines or dignity in our workes more then of themselues belong vnto them For as our Schoolemen teach He that shall Gab. Vasq in 1. 2. tom 2. disp 214 cap. 5. others ibid. in q. 114. D. Tho. promise a Lordship or Dukedome in behalfe of some meane seruice or peece of money of small value doth not thereby enhaunce the price of the coyne or estimate of his obsequious seruice but the estate which is giuen in lieu of that plighted faith although it require the performance of the seruice or payment of the money as conditions necessary to oblige him that promised yet it doth as much exceed the rate of the one and desert of the other as if no promise had beene no couenaunt made at all Moreouer the Deuines proue that if God should threaten to punish with eternall paine an officious lye or other light offence that sinne should not mount thereby to the heynousnes of a mortall crime nor be worthy of more punishment then of his owne nature it deserueth wherefore if the commination and threatning of greater torments then sinnes of themselues require doth not augment the guiltines of their default or change a small sinne into the enormity of a greater neither can the promise of aboundant remuneration increase the dignity of our workes to which it is promised nor the remuneration it selfe be called a reward weighed forth as S. Gregory Greg. Na. orat in san Bap. extrema Nazianzen affirmeth in the iust and euen ballance of God nor equally imparted according to our labours as the Holy Ghost often pronounceth but a free gift liberally giuen through the gratefulnes and fidelity of the giuer vnles besides the promise some worthines or value in our works be acknowledged to which an agreable reward be correspondently assigned 6. The Minor that God obserueth due proportion in 2. ad Cor. 9. v. 6. Clem. Alex. l. 4. strom Matth. 10. v. 4. recompensing our seruice more or lesse conformably to the diligence or slacknes thereof is also manifest by the sundry textes already quoted That euery one shall receaue accordinge to his owne labour And by this of Saint Paul He that soweth sparingly sparingly also shall reape and he that soweth in blessinges of blessinges also shall reape Which Clemens Alexandrinus also gathereth out of these wordes of S. Matthew He that receaueth a Prophet in the name of a Prophet shall receaue the reward of a Prophet and he that receaueth a iust man in the name of a iust man shall receaue the rewards of a iust man both receaue rewards yet not both the same but seuerall and vnequall according to the seuerall sanctity of their persons and inequality of their merits whome they receaue Hence the conclusion of my Syllogisme without checke or controle is ineuitably inferred That seeing Almighty God portioneth forth a greater or lesser share of glory answerable to the greatnes or slendernes of our workes as the hire wages or reward of them he truly remunerateth our pious endeauours not as sequells of faith not as meere gifts of grace but as precedent causes or condigne desertes of eternall life Which when our aduersaries gainsay they make our soueraigne God an accept our of persons and not a iust and vpright iudge quit contrary to these texts of holy writ 2. ad Timoth. 4. v. 8. ad Rom. 2. v. 11. 1. Pet. 1. v. 17. Act. 10. v. 34. For acception of persons is a vice directly opposite to distributiue iustice as when a Iudge bestoweth a reward where there is no precedent merit or when he giueth a more large reward then the dignity of the merit in any sort deserueth But God truly recompenseth the labours of his seruants and recompenseth them with due proportion of greater and lesser reward therefore he either presupposeth in thē the diuersity of merits or he violateth Aug. ep 46. ad Valent the lawes of distributiue iustice In so much as S. Augustin◠might well say If there be no merits how shall God iudge the world For take away them and take away Iustice take away iudgement take away that article of our Creed that Christ shall come to iudge the quicke and the dead 7. Another Argument or Enthymeme I frame in this sort The sinnes and euill workes of the reprobate are not eternally punished eyther because they are signes of their infidelity or by reason of Gods commination and threates which he promulgateth of punishing them with euerlasting torments But for that they be of themselues the true cause of damnation merit Gods wrath be iniurious and offensiue to his infinite goodnes Therefore the vertuous actes and good deedes of the elect which flow from the streames of heauenly grace are not only recompensed as fruites of faith or in regard of Gods promise made to reward them but because they be true and proper causes thereof because they be pleasing and acceptable in his sight and do deseruedly purchase and merit his fauour The consequence is inferred out of the words of Christ who attributeth after the same manner and with the same causall propositions the crowne of heauen to the pious workes of the iust as he doth the punishment of hell to the hard and vnmercifull hartes of sinners saying Come yee blessed of my Father possesse yee the kingdome prepared for you from the foundation of the world For I