that is able to accomplishe the law as he ought to do Ergo No man linyng is able to attaine the true commendatiō of his righteousnes but in respect of his workes is of necessitie subiect to the Iudgement and curse of God In this Argument doth the whole force pithe of Paules disputatiō cōsiste if I be not deceaued In the Maior first proposition whereof he setteth down before vs the seueritie of Gods Iudgement In the Minor or second proposition he condemneth all men generally as guilty of sinne By the conclusion he allureth and as it were driueth all men to Christ necessaryly By this Argument you may playnely perceaue vnlesse you wil be wilfully blind like a want how you haue piked out not one scrappe so much of all that you haue hitherto raked together to salue the credite of your cause Finally to make shorte with you I referre you to note marke examine and search out all whatsoeuer the Churche doth acknowledge of the sayd Apostles Letters Epistles yea all his sentences Ye shall finde in them all so nothing agreable to this your Assertiō That Paule should attribute righteousnes to workes or promise be meanes therof possession of euerlastyng inheritaunce as that his whole bent and endeuour may seéme to bee in no one thyng els so earnest as in this wherein he trauaileth earnestly to persuade that the promise of God poureth out vpō all them that beleue in Iesu Christ most plentyfull and assured freédome yea such a freédome as is clearely deliuered from all entanglyng of workes So that the same Apostle doth inferre his conclusion on this wise If inheritaunce come by the law then not of promise And in an other place If we bee made heyres through the law then is our fayth made frustrate and the promise of none effect Rome 4. And agayne If righteousnesse come by the lawe then did Christ suffer in vayne Gal. 2. And least that your lying spirite should with sinister interpretation wrest those sentences spoken of the law to the ceremoniall law you may heare the Apostle there treating of that law which was geuē for offendours vntill the promised seéde should come which law should in steéde of a Schoolemaister lead vs as it were by the hād directly to Christ which law did shut vp all vnder sinne as well Iewes as Gentiles that the promise might be geuen vnto the beleuers through fayth in Iesus Christ. All whiche titles of the law can not be construed to haue any apte agreément with the ceremonies of the Iewishe Sinagogue And where are now those workes of the law maister Osorius vnto whom Paule doth promise possession of the kyngdome if you exclude those wherof Luther preacheth Sitheace Paule him selfe doth so wisely and carefully not onely exclude all presumption of mans righteousnesse from the inheritaūce of the kingdome but also rēder a reason wherfore he doth so By what law sayth he by the lawe of workes No ye may not beleue so Osorius And therfore that ye may the better vnderstand how no matter of Confidence at all is left to the consideration of the workes of the law But by the law of fayth sayth S. Paule the same lawe which consisteth in fayth and not in workes That is to say if we beleue the Paraphrast The very same law which requireth nothyng but fayth Now therfore sithence these matters are so throughly debated in the holy Scriptures discouered manifestly by the holy Ghost with what shamelesse face dare Osorius thrust those workes in the doctrine of freé Iustification whiche the Spirite of God doth so openly reiect or with what impudencie dare he affirme that Paule doth promise the right and title of inheritaūce to them whiche worke good deédes Whereas the same Paule mainteynyng the challenge of fayth and not of workes pronoūceth so expressely That God doth accept his fayth for righteousnesse whiche doth not worke but beleueth on him that doth Iustifie the wicked Which two sentences beyng so meérely opposite and contrary eche to other I referre me to the Readers Iudgemēt whether Paule shal be accōpted vnconstaunt or Osorius a false Fabeler But I heare a certeine gruntyng of this Pigge beyng no lesse an enemy to the Crosse of Christ thē to Paule who assoone as he heareth good workes to be banished from the effect of Iustification doth straightway cite vs to the Consistorie as though we did vtterly choake vp all care studious endeuour to liue vertuously and destroy all preceptes and rules of godly conuersation And hereupon conceauyng a vayne errour in his idle braynes he rageth and foameth at the mouth outragiously not much vnlike to Aiax Sometyme called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who beyng swallowed vp of extreme frensie did most foolishly assayle and batter poore seély sheépe in steéde of Agamemnon and other noble Pieres of Greéce But let vs once agayne geue eare to his gay Logicke which being sometyme esteémed the Schoolemystres of Inuētion and displaying the truth this Gentlemā hath made therof an Arte of lying and desceit as thus Luther doth exclude all good workes from the cause of Iustification Ergo Luther doth extinguishe all vertue and abolishe all Morall and Ciuill actions Agayne Luther doth make fayth onely beyng voyde of good workes the cause of Iustification Ergo Luther doth require nothyng in Christians but Fayth Onely I aunswere that this is a Fallax and a Sophisticallye deriued from the proposition that is tearmed in Schooles Secundum quid to Simpliciter Furthermore herein also hee doth bewray his Sophisticall iugglyng whereas by his liedger de mayne he conueyeth away the state of the questiō which concerneth the thynges onely to the circumstaunce of the persons For whereas we agreéyng herein with Luther do enquire the thyng onely which is the instrumentall Cause of our Iustification before God he in his aunswere doth describe vnto vs what maner of life they ought to lead that are already Iustified And bycause it is most requisite that those which are Iustified by the freémercy of God through fayth shall continually exercise thē selues in good workes hereupon he concludeth That Luthers propositiō wherein he affirmeth that fayth onely doth knit vp the knot of our Iustification without all ayde of workes is vtterly false As though Luthers disputation concerned the actions and endeuours of them to whom righteousnesse is geuen and not rather of the cause of Iustification onely or as though he did not as carefully require all faythfull persons to the dayly and cōtinuall practize of godly lyfe as any of all the Byshops of Portingall doe But if you be so vnskilfull Osorius as you seéme to be you must learne that it is one thyng to treate of the persons whiche are made righteous and other thyng of the Cause that doth make them righteous And therfore this is a deceitfull and a friuolous Argument The possession of heauenly kyngdome is promised to them which doe good deedes Ergo
with the Gospell the persons with the thynges them selues righteousnesse of fayth with righteousnesse of workes neither noteth which are the naturall causes of the thynges nor which are the proper effectes of the causes but disguiseth the causes vnder title of effectes and effectes likewise misturneth into causes For where as workes are properly the effectes of fayth neither are of their owne nature good nor can be esteémed for good but through Iustification goyng before yet our Osorius frameth his discourse as though the chief and especiall bullwarke of all our righteousnesse were built wholy vpoÌ„ workes And that which he readeth in Scriptures shall come to passe accordyng to workes the same forthwith he coÌ„cludeth to be done for the workes sake as though heauen were now a due reward for our trauaile and labours not the gift of grace as though they do worke might clayme it as due dette for their workes sake and were not rather promised to them that beleue for the Sonne the Redeémer his sake But we haue discoursed enough vpon this matter it remaineth that we pursue the tracke of the rest of his disputation And bycause we haue spoken sufficiently as I suppose of the one of those two propositions which he calleth false and whereof hee hath accused Luther to be the Authour Let vs now fyritte out the other and seé what vermine it is and how it is able to defende it selfe First of all whereas Luther hath noted this saying to be the chief piller and foundation of Christian doctrine That no man ought to ascribe the meane of his Saluation in any thyng els then in the onely fayth of Iesus Christ afterwardes he proceédeth to the other pointe That the fruites of good workes are engendred and doe issue from this fayth euen as the fruite is engendred of the roote of a good treé and that workes doe follow fayth of necessitie none otherwise then as a fertile treé budding out first his greéne leafe and beautifull blossome doth at the last by course and force of nature bryng forth fruite The sentence Osorius iudgeth to be haynous in no wise sufferable and yet in the meane tyme denyeth not but that good workes do follow fayth But he cryeth out with an opeÌ„ mouth this to be false that good workes doe follow Luthers fayth But it is well yet that we heare in the meane whiles that good workes are engendred out of Fayth but in no wise out of Luthers fayth I would therfore learne of you Osorius out of whose Fayth good workes doe proceéde Forsooth my fayth sayth hee is not Luthers nor Haddones fayth if he bee Luther Scholer herein Come hither Osorius a good fellowshyp that I may stroke the smoath shauelyng of yours a whiles Truely I can not choose but all to beloue you and beleue you also when you speake the truth for I I suppose that the Oracle of Apollo can bee no more true then this Oracle is that workes doe follow your fayth as you say They follow in deéde apasse in great clusters And bycause ye vouchsafe not your selfe to expresse vnto vs what kynde of workes those are it shall not greéue me to do so much in your behalf And yet what neéde I make proclamatioÌ„ of them whenas your owne bookes do so aboundauntly and manifestly vtter the same as that no man can be so blynd or deafe but he must neédes seé heare them What art thou desirous Reader to haue described vnto theé as it were in a painted Table what blossoms this pregnaunt fayth of Osorius doth shewe forth Peruse his writynges and his bookes especially those Inuectiues compiled agaynst Luther Haddon Was euer man in this world that hath heaped together so many lyes vpon lyes hath compacted so many blasphemies and slaunders hath vttered so many errours hath euer by writyng or practize imagined expressed vomited out so many tauntes reproches madde wordes vanities cursinges bragges follies and Thrasonicall crakes so much rascallike scoldyng mockes doggishe snarllyng as this beast hath brayed out in this one booke wherein you shall neuer finde Luther once named but coupled together with some title of reproche as outragious fraÌ„ticke or madde If those trimme monuments of your gay workes do cleaue as fast to your dayly conuersatioÌ„ as they are ryfe to be founde euery where in your bookes and the testimonies of your witte I Appeale to the iudgement of the indifferent Reader what consideration may bee had of that your fayth which whelpeth out vnto vs such a monstruous lytter For if a good â—â—â—â—growyng vpon a sounde roote do not commonly bryng forth fruites vnlike to the stocke And if children doe vsually represent their progenitours in byrth in some lineamentes of personage resemblaunce of maners or other applyable feature of Nature for the Gleade as the Prouerbe is doth not hatche forth Piggeons it must surely follow of necessitie that either your workes whereof you vaunt your crest do by no meanes follow your fayth or els we must neédes adiudge you a man scarse of any fayth at all And therefore to aunswere briefly to those glorious vauntes whiche you make touching workes that follow your faith and not Luthers fayth if you meane those workes which I haue rehearsed I will gladly agreé with you but if your meanyng tende to good workes truly your owne writynges will without any other witnes condemne you for a great lyar But go ye to Let vs allow this vnto you which you require to be graunted that is to say That your Fayth doth necessaryly drawe after it good deédes as the Southeast wynde doth draw along the cloudes yet what should be thestoppell in the meane space to barre good deédes from Luthers or Haddones fayth more then from yours Bycause say you fayth commeth by hearyng and hearyng by the word of God I do acknowledge this a very Catholicke maxime a sentence meéte for a true Christian. But I wonder what monster these mouÌ„taines will bryng forth at the last But Luthers fayth commeth not of hearyng for hee doth not heare the wordes of Christ. What wordes I pray you and where are they writteÌ„ Forsooth where Christ as he sayth doth promise euerlastyng life to them that Repente and doth man ace hell and destruction to them that are impenitent Where is this Seéke it Reader And bycause Luther doth not heare those wordes of Christ. Ergo his fayth commeth not by hearyng and therefore yeldeth no fruites of good workes but starke bryers brambles onely Go to And what doth your fayth in the meane space Osorius Let vs heare what grapes it produceth But my fayth sayth he that is to say the faith of holy Church whenas it coÌ„senteth to the wordes of Christ And whenas also Christ hym selfe doth threaten destruction to the impenitent sinners this fayth therfore wherewith I doe beleue these wordes of Christ causeth me to be repentaunt What do I heare Osorus why what neédeth repentaunce
Iudge them not worthy to be heard in any wise whiche will affirme that God doth chuse whom he will vnto Saluation out of the whole masse of mankynde for none other cause but bycause it so pleaseth hym Pag. 163. First where hath Luther any such Assertion Why do ye not set it downe good Syr and admit that he hath what is it that your carpyng cauillation cā gnaw at here if you interprete it aright For although Luther seéme in your goodly conceipt to be more then a thousand tymes madd whom ye can neuer name without some gall of raylyng speache yet was he neuer hetherto so foolish as to haue a will to spoyle the most wise workes of God of Reason and counsell in any wise There is with God a most perfect stable vnchaungeable knowledge of all the workes of his owne handes but such a knowledge as doth altogether surmount the greatest reach of our nymblest capacities and seémeth rather to be wōdered at then to be searched out by vs. Surely it is farre beyond the Reason that you make vnto vs. For deliberately notyng with my selfe and entring into a very deépe viewe and consideration of the thynges which are spoken of Election of purpose of Gods prouidēce for this word Predestination as scarse fine enough for a Ciceronian you abhorte neither dare ye so much as once to name in all your bookes hereūto all your drifts seéme to tende that ye suppose that Gods Iustice can by no meanes be defended in makyng a differēce betwixt them whom he reserueth to be saued those whom he adiudgeth to be damned but by foreknowledge of those workes which God doth behold shall be in them As though Osorius would seéme to argue with God with such an Argument as this is There must be alwayes with God a stable assured and vpright reason in euery choyse to be made There can be none other iust cause of Reason of Gods Election and Reprobation but in respect of the merite that must follow Ergo To the attainyng the grace of Election some preparation of merite must needes go before First I do aunswere out of Augustine that it is a most pestilent errour to say that the Grace of God is distributed accordyng to merites this is one of the errours of Pelagius Then as touchyng the Maior There is in deéde with God a perfect sounde vnchaungeable Reason of all his workes But by what reason be ordereth his workes may not be subiect to the Iudgement of the claye as Augustine sayth but of the Potter Now I come to the Minor Which we do vtterly deny for where you make a definition of Gods prouidence in chusing or refusing whom he will to be none other then such as dependeth vpon the foreknowledge of workes this is altogether most brutishe and vnreasonable For albeit that preuēting for eknowledge of things which out Deuines doe call foreknowledge is vnseparably knitte together to the will of him that doth Predestinate yet do we not graunt the same to be the cause of Predestination For first as concernyng the cause efficient for as much as the will of God is the very substaunce of God aboue the which there cā be nothyng more highe there can be no efficient cause thereof rendered either before it in limitation of tyme or aboue it in Maiestie but the materiall and finall cause therof may after a sort be assigned The materiall cause about the which it doth exercise her force is mākynde and those thynges which God doth geue vnto men by Predestination namely Vocation Faith Iustification Glorification The finall cause is two maner of wayes either that which forceth him to doyng by the preuentyng will and reason of the first Agent or els that which is produced out of action And bycause there may be many endes of one thyng it may be that there is one end of Predestination an other end of him that is Predestinated and an other of him that doth Predestinate As for exāple As Saluation and life euerlastyng is the end of Predestination the end of him that is Predestinated is to beleue and to lyue well and the end of him that doth Predestinate is his owne glory and the manifestation of his Iustice power and mercy As we do reade in Salomons Prouerbes God doth make all thinges for himselfe and the wicked man also for the euill day And therfore if it be asked whether God do predestinate for the workes sake it may be aunswered with S. Paule that the holy ones are predestinated not for their good workes but to do good workes so that now the respect of workes be vnderstanded not to be the cause efficient of predestination but the effect rather For thus we heare the Apostle speake Euen as God hath chosen vs in hys sonne frō eternitie that we should become holy to the prayse of hys glory c. not because we were or should be holy sayth he but that we should become holy to the prayse of hys glory c. So that no reason of Election may appeare but that which is to be sought for in the freé liberalitie of hym that doth make the Election neyther that any other last end may be conceaued but the prayse of the manifestation of hys heauenly grace So that as without God there is no cause efficient which may enforce predestination so if weé seeke for the very beginninges of eternall predestination we shall perceaue that S. Paule doth reduce them to iiij principall heades chiefly 1. to hys power Where he sayth hath not the Potter power c. 2. to hys purpose or hys good pleasure For so we reade in the Epistle to the Ephesianes where he vseth both these wordes because he hath predestinated vs sayth he according to the good pleasure of hys will c. And immediately after whē we were predestinated sayth he according to hys purpose c. 3. to hys will Rom. 10. he will haue mercy on whom he will haue mercy and will harden c. 4. to hys mercy or loue Where he sayth Rom. 10. It is neyther of hym that willeth nor of him that runneth but of God that taketh mercy Last of all if you demaund further for some reason of Gods Election who shall more liuely expresse the same vnto you then the Apostle Paule writing to the Romaynes on this wise If God sayth he willing on the one side to shew his wrath and to make his power knowne did with much lenity beare with the Vesselles of wrath prepared to destructiō and on the other side to make knowen the riches of hys glory towardes the Vessells of mearcy which he hath prepared to glory c. Unlesse you haue ceased long sithence to be a reasonable man Osorius what more perfect reason can be made vnto you or more manifest of Gods workmanship then this that is here set downe in Paule Whereby you may playnly perceaue that all these councells and workes
whereof as many their notable lessons did aboundantly declare so aboue all other who can wonder enough at that heauenly voyce of Scipio the Romayne surnamed Affricanus being an Ethnicke whereof Marcus Cicero doth make relatiō in his Treatize called the dreame of Scipio Writing on this wise There is sayth he a certayne sure and determined place reserued in heauē for all such as do preserue ayd aduaunce their natiue coūtrey where they shall liue in euerlasting felicity for euer and euer There is nothing more acceptable to that high and mighty God that guideth and ruleth all the world amongest all the actions of men then counsailes corporations and societies of men lincked and knitt together with orders and lawes which are called Citties c. If we regard the iudgement of the flesh what sentence cann be spoken more plausible or more notable in the singler commendation of vertue then this was which doth assure the good deseruinges and mutuall amities of men ech towardes other exercised here of eternall and infallible rest and ioyes in heauen Go to And what is it els almost that this diuinitye of Osorius doth trayne vs vnto then to teach the very same that Scipio the Romaine did namely That there is no passable way to the attaynmēt of the blessed felycyty of eternall lyfe then that whych is atchyeued by godly actions wyth an absolute integryty of excellent life Pag. 32. But heauenly Philosophy doth direct vs a farre more neare way The heauenly Scholemaister doth out of heauen display abroad and chalke vs out a speédier way and an easier iourney towardes heauen teaching vs in the Gospell on this wise I am sayth he the way the trueth and the life Neither will Osorius deny this to be true I know in word but in deéd what doth he els then deny it For to admitt him his saying that there is no passable way to heauen but which is purchased with absolute perfection of life what may we winne hereof els but that this way to heauē be not Christ but the speciall prerogatiue of our owne purchase So that by this reasō if our owne industry do satisfy all thinges what neéd is there of Christ thē or to what vse will his death and passion auayle yes forsooth to this purpose you will say that by the merite of his passiō he may purchase for vs the grace and gift of sanctification regeneration wherewith being once endued hereof fortwith springeth that excellency of absolute perfection and other ornamentes of charity and vertues which will make vs an easy passage into the kingdome of heauen What then doe you so depaynt vs out the whole office and power of Christ in this one onely action namely that he shall powre out vpō vs new qualityes godly actions by the Deuine operation of the holy ghost what doth he not redeéme vs also doth he not iustify vs and reconcile vs yes What els you will say Doth he iustify all men without exception or the faythfull onely if he doe iustify them onely that do beleue I do demaūd further what the cause is why they be iustified Is it for their faythe 's sake or for their workes sake If it be for their faythe 's sake I aske againe whether for faith onely or faith ioyned with good workes I do here expect some oracle frō you for an aūswere hereunto If you finde that there is no hope of any thing to be iustified by wtout fayth then must you neédes alter your foundation that you grounded vpon before to witt That there is no passable way to heauen but whych is atchyued wyth godly actions of thys lyfe Pag. 32. And that it is onely righteousnesse that doth obtayne the fauour of God to Mankynde Pag. 142. And in an other place That fayth onely is onely rashnesse Pag. 74. What shall fayth therefore be quite banished away No but you will couple her with some copemate that neither Fayth without the company of good workes nor workes without the cōpany of Fayth may be able to procure righteousnes But this knott will the aucthoritie of the Scriptures easily cracke in peéces for if Fayth onely doe not aduaunce the faythfull to saluation except it be coupled with excellēt integritie of life why did not Christ thē couple them together whē he spake simply Hè that beleeueth in me hath euerlasting life Why did not Peter couple them together when he doth preach Remission of Sinnes vnto all as many as doe beleeue in his name prouyng the same by the Testimonies of the Prophetes Act. 10. why did not Paule couple them together Actes 16. where he instructeth the Gaylor in Fayth Beleeue sayth he in the Lord Iesus and thou and all thy houshold shal be saued Many Sentences might be vouched purportyng the same in effect but it shall suffice to haue noted these fewe for breuities sake The History of the Galathians is notably knowen who beyng seduced by the false Apostles did not simply reuolt frō Christ nor did simply abandone their Fayth in Christ but endeuoured to couple the good workes of the beleéuers together with Fayth in the Article of Iustification before God for the attaynemēt of lyfe euerlastyng On which behalfe how sternely and sharpely the Apostle did reproue them his owne Epistle beareth sufficient Testimony But here commeth a Reply by and by out of the same Epistle where writyng to the Galathians he doth treate vpon such a fayth as doth worke by loue Upon this place Osorius agreéyng with the Tridentine Councell doth builde an vnseparable coniūction of Fayth and Charitie together so that Fayth without Charitie as an vnshapen and vnformed Image is altogether vneffectuall to the absolute fullnes and perfect accomplishment of righteousnes But that Charitie which they call a righteousnesse cleauyng fast within vs is so vnable to be seuered a sunder from the worke of Iustification that they dare boldly pronoūce that it is the onely formall cause of our Iustification To satisfie this place of S. Paule here is an easie and a Resolute aunswere For in the same Epistle the Apostle doth endeuour by all meanes possible to call backe agayne his Galathians to the onely righteousnesse of Fayth from whence they were backslyden and withall bycause they should not be seduced with a vayne persuasion of counterfaict Fayth he doth discouer vnto them what kynde of Fayth it is which he doth meane Not the fayth that is idle and dead without workes but which doth worke by Fayth sayth he And in this respect it is most true that Fayth is not alone But what maner of concludyng an Argument is this Liuely Fayth is not alone without Charitie Ergo Not Fayth onely but coupled with Charitie doth Iustifie The Argument that is deriued from thynges setterer by nature to thynges coupled by nature concludyng from that which is Secundum quid ad Simpliciter is worthely reiected in the Logicians Schoole and is called a meére
newe What was the chiefe cause and meanes of the Restoring the trueth of the Gospell The Arte of Imprinting was a singuler gift of God The yeare of Antichrist 666. Osori pag. 212. 213. Osorius exhortation to Queene Elizabeth Osor. pag. 211. Pestiferous Councell The Troiane horse Osori pag. 214. In matters of Religion it is more meete to deale with mens cōsciences rather then with Princes only Osor. quarrell for the Popes Chayre Osori pag. 214. Osori pag. 214. A slaunderous cauillation agaynst Haddon Why Oso bookes treating of Religion haue no force to perswade The constācye of Queene Elizabeth in defending Christian Religion Osor. pag. 214. Osorius reproch against the Lutherans The wonderful prouidence of God in the preseruation of Elizabeth our Queene The tēpest of Queene Maries persecution Apoca. 18. Horace ser. lib. 2. satir. 3 The circumcision of the crowne amōgest the Papistes Osor. pag. 215. Osor. pag. 216. The knowledge of the Scriptures doth apperteigne to all men indifferently 1. Tim. 5. Osor. doth build Memphyticall Steeples In fewe wordes much matter In many wordes nothing at all Osor. wrytinges discussed A recapitulation of all Osorius Epistle to the Queene What doth want in Osorius bookes Osori pag. 216. Osori but a greene souldiour God doth auenge him of the persecution of his Gospell Pag. 216. English Papistes Osori pag. 216. Osori pag. 117. Ausonius Tit. 3. Osori pag. 217. Osorius Epistle to Queene Elizabeth how full it is of slaunderous reproches Osori pag. 217. Antithesis a figure whereby one contrary is ioyned for an other A Comparison betwixt Haddon and Osorius Osor. pag. 217. Osor. charity for our sauety Cicero in his 1. Booke of duetyes Psal. 140. Osori carefull of our sauety The way to saluatiō after Osorius Rule Osor. diuinity is Philosophicall Cicero in the dreame of Scipio Iohn 14. Faith is not coupled with Charitie in the Article of Iustificatiō Iohn 6. Actes 10. Actes 16. Galath The Triden tyne Counsayle Ses. 6. Cap. 7. The fallax from the Diuision to the Coniunction Onely faith worketh Iustificatiō but is not alone In what respectes Fayth hope and Charitie be coupled What fayth doth worke through loue A new kynde of obediēce but vnperfect The formall cause of Iustification accordyng to the Tridentynes The Councell of Trident Canō 11. Canon 12. Math. 13. Rom. 4. How much the merite of Christes death and passion may auayle vnto vs according to the Tridentyne Councell An Argument agaynst the Trydentines deriued from Abraham An Argumēt against the Tridentines deriued from the Type of Adam An Argumēt agaynst the Tridentines deriued from the Type of the Brasen Serpent An Argumēt against the Tridentines deriued from S. Paule 2. Cor. 5. An Argument of the Tridentine Councell agaynst righteousnesse of fayth An Aunswere out of Augustin◠New obedience is not the cause but the fruite of Iustification The Assertion of the Tridentines confuted It is proued that Iustification in the sight of God is nothing els then the Remission of Sinnes agaynst the Tridentines The state of the questiō Two kindes of questions Rom. 3. Galath 2. To lyue Through fayth When good workes be necessary Wherefore fayth onely doth iustify Fayth worketh by loue but not as effectuall to eternall life Apoca. 3. A Collect. for the kingdome of England Onely Christ is to be called vpon as a Mediatour The death of the body the soule swallowed by Christ onely The Conquest ouer the Empire of Sathan 2. Thes. 2. The Childe of Perditiō Apoc. 18. Apocal. 14. Be not light of beliefe Osor. lib. 2. de iustitia Pag. 31. Thou onely art holy
no wise of the Morall law Ueryly I would not much sticke with you herein good sir if accordyng to your Logicke it may be lawfull to deriue a conclusion from the part to the whole But what kynde of Argument is this or who instructed you to frame an Argument in this sorte In some places Osorius sporteth bitterly enough vsing his Rhetoricall digressioÌ„s and is sometymes very pleasauntly disposed to play with Haddones Schoolemaister his nose who soeuer hee were that enformed him in the principles of Rhetoricke when hee was young but how much more iust cause might I take here if a man would vse the offered occasioÌ„ to geue the counter scoffe agaynst your own Maister quareller whosoeuer he was whiche nooseled your youth in Logicke and taught you so foolishly and senselesly to make bald ArgumeÌ„ts and to fetche a Conclusion from an vnsufficient numbryng of partes to affirme the whole For this is your disordered order of arguyng in this place Paule once or twise or perhaps speakyng oftentymes of the law hath relation to the Ceremoniall law Ergo wheresoeuer hee maketh any discourse about the law of God there his meanyng tendeth to the same construction eueÌ„ through his whole discourse and in all his Epistles Nay rather if you did vnderstand Paule throughly and would not crookedly wrest his meanyng after your owne grosse sensualitie Ye should easily perceaue that by way of Negatiue hee doth orderly proceéde after the surest maner of arguyng from the whole to the partes and from the vniuersall to the particular For if the vniuersall proposition may iustly be denyed it followeth of necessitie that the particular propositioÌ„s may not be admitted As where he doth say No workes at all of the law do Iustifie ye may duely conclude hereof Ergo neither the Ceremoniall Morall Naturall Politicke Ciuill nor any other law doth worke Iustification And marke here Osorius how much I doe beare with you when as I doe cut of so much of myne owne right vnto you whiche you could neuer bee able by Argument to wynne at my handes For to admit the foundation of your Argument which is otherwise altogether false we will yet for this present tyme graunt it to seéme true as you would your selfe it should bee that when Paule doth reason of the law he doth chiefly meane thereby the Ceremoniall law Yet what a monstruous Argument is this whereby ye trauaile to coÌ„firme the affirmation of one part by the nagation of the other part in this wise Paule doth deny that the Ceremoniall law doth Iustifie the Iewes Ergo the Morall lawe doth Iustifie them Nay rather how much more soundly should you haue reasoned turning your coÌ„clusion backward If the Ceremoniall law which was the principall substauÌ„ce of Moyses law doe not Iustifie Ergo neither any other part of the law doth Iustifie Albeit I will not deny but that in the very swathlyng cloutes of the primitiue Church many doubts arose amongest the Disciples them selues touchyng the reteinyng of Moyses Ceremonies in so much that Peter him selfe durst not be so bold as to receaue Cornelius the Captaine into the felowshyp of the Gospell before he was coÌ„maunded by the heauenly Oracle Neither could the strife about the Ceremoniall law be yet so appeased amongest the brethreÌ„ for the false Apostles and such as were of the Circumcision did stiffely as it were with tooth and nayle defende the obseruaunces of the Ceremoniall law neither would geue their consent that the Gentiles should be receaued into the coÌ„gregation vnlesse they would be Circumcized after Moyses law and endeuoured all that they could to charge the Christians with the yoke of the Ceremoniall law Vntill in a Counsell holden at Ierusalem the holy Ghost did determine that the Gentiles should not be charged with any Iudaicall Traditions except a very fewe onely And it is not to be doubted as Osorius doth say that Paule had much adoe in euery place about this Ceremoniall law yea and dealt ofteÌ„tymes therein not without manifest perill of lyfe Yet all this whiles appeared not so much as one sparckle of dissention or doubtfulnesse nor any one question was raysed amongest the brethren agaynst the Morall law the keépyng whereof was yet adiudged most necessary The controuersie remayned as yet about the Ceremonies customes of Moyses law At the last when this question was decided further enquirie began to be made afterwardes of that part of the law which seémed to challenge chief authoritie and especiall gouernement ouer the consciences of men And euen here through the inestimable benefite of GOD sprang vp vnto vs S. Paule Who first of all did call backe the controuersie of this question from the speciall or particular to the generall or vniuersall disputing not onely of the outward Ceremonies but of the whole doctrine of the Morall law also Whereunto I suppose hee was moued not without great cause For he had an incklyng surely that the very same thyng would ensue thereof which afterwardes came to passe That the Ceremoniall law beyng once made altogether vneffectuall many persons would wrongfully ascribe their freé Iustification purchased with the bloud of Iesus Christ to the workes of the Morall law which thyng as Paule did foreseé in the false Apostles the selfe same wee may easily perceaue now to happen in our Pharisaicall Rabbynes in these our dayes and amongest all other in this our Osorius chiefly at this present wherfore it is not to be doubted but that S. Paule was raysed vp by the speciall prouidence of God euen for this purpose who discoursing throughly vpon the whole law and vpon the effect vse office and end of the law doth fully describe vnto vs how much we ought to attribute to our workes and how much we ought to yelde to the grace of God herein discouereth the very well-sprynges of sounde doctrine finally declareth vnto vs whiche is the false and which is the true righteousnesse in the sight of God and wherein the same doth consist Likewise whereunto it ought not be referred Not to workes sayth he for no man liuyng shal be Iustified by workes Well then if not by workes how then Through Fayth sayth he in Iesu Christ. Yet is not this all that he speaketh But adding thereunto a proofe he yeldeth this reason Bycause if through workes sayth he then is it not now of promise After this maner teacheth Paule both learnedly and playnly But our Osorius practizeth to wype away this negatiue proposition of Paule with a trimme shift as though Paule in all those places where he dischargeth workes from Iustification did meane nothyng els but that no man should repose trust of assured sauetie in the Ceremoniall law onely Uery well then is it reason that he teach vs whereupon we should grounde our Affâ—aunce Veryly in Fayth sayth the Apostle Paule and so in Fayth that if in workes then not in Fayth at all This is truely spoken by the Apostle But
made free for all estates In deéde this may happely chaunce amoÌ„gest some persons for what caÌ„ be so well spoken at any tyme or so circumsplectly handled but that the malice of the wicked will take thereof euill occasion to wrest to their filthy lust So in the tyme of Paules preachyng there wanted not peruerse people which in like maner tooke occasion to slaunder his doctrine with his owne wordes videl Let vs doe euill that good may come thereof There were also some whiche were not ashamed to say that Paule did destroy the law did geue to much scope to libertie Of that kynde of people Peter doth coÌ„playne which with sinister deuises practized to wrest Paules writyngs crookedly to their own confusioÌ„ Shall not good men therfore frequent his Epistles Euen by the same Reason Osorius let not flowers grow in the spryng tyde bycause the Spyder doth aswell sucke poyson out of them as the Beés matter to make theyr honnycombe But if so bee that when good men doe geue vertuous and necessary exhortation of those thynges whiche they do thinke worthy to be embraced accordyng to their duety and profession of their fayth wicked men in the meane space starte vp betwene whiche will abuse the same good thynges to their owne destruction is this the fault of the teacher or rather the fallax of the accident as Logicians do terme it Many persons say you do take occasion of wicked confidence and vnpunishable libertie through that new Gospell of Luther But many on the contrary part do receaue froÌ„ the same very comfortable consolation and finde them selues thereby to be much more pricked foreward to pursue godlynesse with more carefulnesse If Luther teach the truth shall not his doctrine therfore be published bycause wicked men doe abuse it But if you thinke his Assertions to be erronious Why do not you O Thales I pray you vouchsafe to prescribe as becommeth the fulnesse of your wisedome some pretie rules of sounder doctrine whereunto Luther might more safely haue directed his opinions I beleue that he should by your aduise haue associated him selfe with the Schoolemen and Monckes and with that sacred InquisitioÌ„ of Spayne and vsed these kyndes of speaches videl That the kyngdome of heauen is a due reward for our good workes if it were not we should otherwise be vncerteine thereof Bycause that which is of duetie is most assured but that proceédeth from mercy is vncerteine Or els ye will require perhappes that he should teach vs as your Hosius doth preach who doth affirme that euerlastyng Saluation is obteyned by deseruinges proceédyng from the grace of God Or els as our Osorius doth Who calleth faith onely to be onely rashnesse boldly pronounceth that all the meanes and worthynesse of our Saluation consisteth in righteousnesse not that righteousnesse whiche we receaue by imputation from Christ through fayth but that same which euery maÌ„ maketh peculiar to him selfe by his owne purchase through workes Or els as the Schoolemen of your old Gospell do professe who bablyng very much about Iustification haue decreéd at the length that it must be taken two maner of wayes one way which is obteyned before any workes be done through grace geuen freély as they say as in Infantes beyng Regenerated by Baptisme The other in elder yeares through great store and perfectioÌ„ of workes That is to say through the resistyng of the froath enticementes of sinne dayly subduyng therof which they call in their phrase of speach Grace making acceptable or acceptyng Grace And although good workes doe not bryng to passe that first Iustification yet they do geue the second maner of Iustifieng the grace of God workyng together with the same which doth minister strength sufficient as well to worke stoutly as to striue agaynst the very stynges and prickes of the flesh effectually so that it may not onely be possible to lyue cleare froÌ„ deadly sinne but also to atteine to be Iustified peâ— Congruum Condignum You knowe well enough these fayre flowers Osorius if I be not deceaued and glorious speculatioÌ„s of your old Diuinitie Whiche how agreably seéme to accorde with your old Gospell I know not Sure I am that Christ neuer knew this Gospell the Apostles neuer taught it nor the EuaÌ„gelistes no nor the approued auncient Catholicke Fathers had euer any smatche thereof Nay rather Christ Paule the Apostles and EuaÌ„gelistes and auncient Doctours of the Church when soeuer they treated of Saluation and of lyfe euerlastyng do endeuour nothyng more seriously theÌ„ that seueryng our workes from the cause of Iustification altogether they might dispoyle vs wholy of Confidence of our owne sauetie and so referre vs ouer to the onely mercy of God who onely geueth the kyngdome of heauen not for any our deseruynges but for his promise sake onely But we haue sayd enough herein Let vs now proceéde to other cauillatioÌ„s of this troublesome trifler though it be somewhat greéuous and as neare as we may if we caÌ„ not all yet let vs briefly and orderly cut of the toppes of them There is no man that will geue him selfe to any good workes if he haue once heard Luther for his Schoolemaister c. Whereas Luther doth not take vpon him the person of a Schoolemaister nor hath challenged to him selfe the dignitie of high deske nor euer taught any Schooles of new factioÌ„s nor euer lead any trayne of Scholers but amoÌ„gest other Christians followed alwayes Christ the common Schoolemaister And was neuer knowen to haue vttered any other doctrine theÌ„ that whiche he receaued of Christ what should moue this quarellsome Docâ—or to reproch him with this enuious title of maister Many good and vertuous men haue heard Luthers preachyng but no man as I suppose acknowledged him for his Maister For that neéded not for through all Christendome in Uniuersities and common Schooles are whole droues of Maisters scattered abroad as though they dropped out of the Troiane horse Whom we doe heare also wheÌ„ they teach what they teach I will not here stand to discusse nor I make any estimate thereof The Christians did sometymes heare the Scribes and Phariseés teachyng in Moyses chayre neither doth the Apostle forbyd vs But that may take a tast of all doctrines but pet so tast them as we hold fast nothyng but that which is good If Luther teach any doctrine of his owne imaginatioÌ„ him selfe refuseth to be beleued therin but if the teach the doctrine of Christ and those thynges which he hath sucked out of the sweéte iuyce of Christes Gospell I beseeche you Syr doth he therfore professe him selfe a Maister to Scholers or a Scholer rather to his Maister Christ And therfore this scornefull title of schoolemaister wherewith ye reproche him is a scoffe more fitte for a common Rufâ—ian then a Deuine surely altogether vncomely and vnseémely for a Byshop But whereas ye pronounce that Luthers Auditory haue not geuen them selues to
Furthermore who be holy vnblameable before God Euen those truly which are voyde of all crime but accordyng to Luthers doctrine you can not bee voyde of crime for hee denyeth that sinne is extinguished and affirmeth that the flames of all abomination do broyle out therof as out of a whotte flamyng Ouē scorching and cōsumyng all things by meanes whereof no man can bee founde vnblameable without spotte The sutteltie of this Sophisticall cauill tendeth at the last to this end God hath chosen vs sayth the Apostle that we should become holy and vnblameable But according to Luthers doctrine no man can be holy and without fault in this lyfe Therfore hereof ensueth an vnauoydeable conclusion Bycause no man liuyng is cleare frō offence therfore neither Haddon nor any of all the Lutheranes can be reckoned amongest Gods Elect. Packe ye hence therefore as banished outlawes all ye vyle Lutheranes packe ye hence with all your torne ragged workes into the helles of Osorius damnable curse For the gate of Election is not opened to any but vnto Popes Osorians Phigianes Hosianes Eckyans and others the like Lordynges in whose most pure and choise behauiour no droppe of filth can be founde worthy of Reproch If Osorius him selfe had not bene so shamelesse beastly as to blaze abroad this trifling Argumēt it would haue loathed me to haue rehearsed the same in this place nor would I vouchsaued any aunswere thereto but that I thought good to geue the Reader a tast of his blockishe ignoraunce that he might smile at it a whiles or at the least learne by this to esteéme of all other his poppet reasons almost in all his booke for scarsely any founder matter is scattered in any part thereof FIrst of all The Apostle both teache that we are elected and chosen that we should become holy This is true Whereby you may perceaue Osorius that whatsoeuer holynes we be endued withall doth neither goe before nor accompany election but that it ought to follow altogether not in order of tyme onely but in respect of the end and effect thereof For the Apostle doth not say GOD hath chosen vs bycause we were holy or should afterwardes proue holy but that we should become holy so that Gods Electiō is now the cause not the effect of our good workes And if good workes do follow Electiō in order of time I seé no cause to the contrary but by the same reason our Iustification should likewise necessaryly follow For as much as the consideration of them both is all one For whom hath chosen the same he hath Iustified and with the same grace that he hath chosen vs hee is sayd also to haue Iustified vs by one selfe same meane and to one selfe same ende For God hath chosen vs if ye aske here the cause of his freé mercy accordyng to the good pleasure of his will if ye seéke the meane In Christ Iesu If ye looke for the ende to worke good deédes not for the good deédes sake not for any our deseruinges but to the prayse of the glory of his grace Truly none otherwise fareth it in the matter of Iustification For whom God of his freé mercy hath chosen the same also he hath freély Iustified not by any other meanes then in Christ Iesu not bycause he foresawe that we would be holy but to that ende that we should walke circumspectly and holyly in his sight But what emporteth this saying that we should become holy and vnblameable paraduenture Osorius bee of the opinion that the Catharres Celestines and Donatifies were imaginyng that herein our full and absolute regeneration of our renewed nature was signified vnto vs and that we should accomplish such a kynde of thyng as the Grecians do call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the which Gods Election and our Iustification could not by any meanes consist Ueryly I could wishe withall my hart that we all could direct the course of our lyfe in such sort accordyng to this Puritanisme of Osorius And that we were all endued with such integritie and Angelicke innocēcie that no part of our life might be defiled with blemish or iust reprehension But what shall we say Such is the condition of mans life such is the weakenesse of the fleshe that euery man hath his infirmitie And we haue not as yet so put of the Nature of man altogether that we should bee forthwith transformed into Angels Goe to then what if it come to passe that in this brickle estate of our frayltie any of vs doe folter and falldowne are we therfore excluded forthwith from our Electiō or haue we by and by lost the benefite of our Iustification I doe not thinke so Osorius For in what sence shall the Electiō of God he sayd to be permanent if it may be cut of and haue an ende or how shall it be called stedfast and assured if it hange vpon the vncerteintie of our frayltie But do not the true elect say you fall at any tyme into deserued rebuke what thē shall euery one that is worthy rebuke be forthwith cast of frō his Electiō A good felowshyp Osorius What if this fall happē before Baptisme You will say that Baptisme doth washe it cleane away What and shall not fayth and Christian Repentaunce clense our offences after Baptisme likewise If there be no forgeuenes of those Trespasses which we Christians doe commit after Baptisme To what ende is that Article in our Christian Creéde wherein we cōfesse remission of Sinnes If no offence be made to what purpose serueth Pardon Surely where nothyng is blame-worthy their Pardon may goe play Let vs seé now will you now dispoyle vs of an Article of our fayth and withall bereue vs of hope of remission that erste bosted so boldly of your strong belief in the wordes of Christ But you say God did chuse vs that we should be vnblameable I do heare you Osorius allow your Obiection if you will likewise accept of myne aunswere Whatsoeuer is forgeuen to the guiltie by Pardon and purged by forgettyng and forgeuyng there is nothyng remaynyng to terrifie that person from Imputatiō or make dismayed for any controllement For that we may so bold to glory as Paule doth What is he that shall accuse the elect of God God is he that doth Iustifie who shall then condemne vs We may lawfully adde hereunto Who shall comptroll vs You seé therfore in what wise Gods elect doe appeare now excusable and righteous not so much through the cleannesse of their deédes as through the bountie of him that Imputeth Not from the begynnyng of vnrighteous nature to speake Augustines own wordes but by conuersion from sinne to righteousnes nothyng blame-worthy but bycause it doth not please the Fatherly clemēcie to exact sharpe and narrow triall of them whom he hath chosen in his Sonne And therefore the Apostle notyng the same thyng sayth Whom he hath chosen in Christ Iesu that they should become holy and
neuer receaued grace as men who through their own Freewill haue made frustrate the Grace of God once receaued by their owne wickednesse But if they be not regenerate yet is that damnable originall sinne worthely punished that will through anguish of punishment may conceaue desire to be regenerate if at least the man that is so chastized be the child of promise That God by outward vsing this meane of scourge vexation and chastizement may by secret inspiration fashion and frame the will to obedience c. And thus much hetherto coÌ„cernyng lawes and ordinauÌ„ces for rewardyng vertue and punishyng vyce in Ciuill gouernement There followeth now an other absurditie to witte where he sayth that by Luthers doctrine man is altogether dispoyled of vnderstandyng depriued of Iudgement bereft of reason and driueÌ„ to that extremitie as to be no better then a naturall stoane throwen out of a mans hand Osorius Argument Whosoeuer do attribute the orderyng of all thynges to absolute Necessitie exemptyng freedome from will doe spoyle men of their vnderstandyng depriue them of Iudgement and bereue them of reason and do traÌ„fforme them into brute beastes and stoanes Luthers doctrine doth bynde mens actions and willes to Necessitie Ergo Luthers doctrine doth dispoyle meÌ„ of their senses and turneth them into stoanes I deny the Maior of this Argument In the Minor I distinguish this word Necessitie Lastly the Argument is altogether vicious and that for two causes Either bycause Osorius thinketh That no Necessitie at all byndeth thynges to be directed by the eternall prouidence and ordinaunce of God or els he supposeth this Necessitie to he such as must neédes exclude all freédome of will Both which are false And first touchyng Necessitie Luther other auÌ„cient writers do learnedly affirme That the actions of mans lyfe are not subiect to fortune but herein they do acknowledge the prouidence of God which they assigne to be the onely and principall gouernesse and guide of maÌ„s lyfe as which directeth maÌ„s purposes boweth and bendeth his will and ordereth all the enterprises thereof Moreouer they teach the same prouidence to be such as whiche is not whirled about through blynd and sudden motions wherein no place is left to the happenynges of fortune nor such a prouidence as must neédes depend vpon inferiour causes or vpon a necessary couplyng together of causes wherein destiny is excluded nor such a prouidence as is vnaduisedly vncerteinly tossed to fro accordyng to the wandryng chaunces of fortune wherein fortune chaunce is taken away but such a prouidence as consisteth in a certeine assured stedfast permanent order workyng so in the meane whiles by inferiour and mixte causes neuerthelesse not as though it were tyed to those causes with any such necessary bonde of couplyng that it may not possibly doe otherwise by her owne absolute and most freé motione neither as though those causes could not possibly doe otherwise but must of Necessitie follow the direction of the same prouidence whereunto they be subiect Whereby it commeth to passe that Freewill beyng occupyed in these meane causes neither ceaseth to be altogether freé as being forced by no forreine constraint but guided by her owne accord nor yet remayneth so absolutely freé but that it is constrayned whether she wil or no to yeld to the direction of Gods prouidence voluntaryly notwithstandyng not coactly Wherupon amongest the learned this Necessitie is called Necessitas immutabilitatis aut certitudâ—nis whiche though doe not vrge thynges with violent coaction yet for as much as nothyng is in al the creation of nature of so small substance as can be without the coÌ„passe of Gods knowledge therfore albeit many things seéme accordyng to our capacities to be done by chaunce yet in respect of Gods prouidence if wee duely consider the originall and principall cause of thynges that are done wee shall finde nothing done but which could not but be done of very Necessitie I make hast to the other absurdities to witte to Osorius his most friuolous brabblynges For in this sorte he crawleth from mans lawes and ciuill gouernement to Gods lawes arguyng as it were in this sort If will be nothing auayleable to good lyfe nor of it selfe can do nothyng but Sinne then are Gods lawes commaunded in vayne in vayne also are exhortatioÌ„s and aduertisementes ministred in vayne are blessinges and cursinges set downe in the Scriptures But no man wil say that these are coÌ„mauÌ„ded in the Scriptures in vayne Ergo this doctrine of Luther is false execrable whereby he leaueth none other habilitie to Freewill but onely to sinne whereby he bindeth all things to necessity This Maior must bee denyed beyng nothyng els but a most manifest cauillation to witte tendyng to this effect as though God commaunded vs to doe nothyng but that we might of our owne selues performe whereunto Augustine aunswereth in this wise O man in the commaundemeÌ„t learne what thou oughtest to doe in the punishment learne thy weakenesse through thyne owne default In the prayer learne from whence thou mayest obteyne c. By the law of commaundyng and forebyddyng therefore accordyng to Augustine we come to the knowledge of our Sinne and infirmitie not of our owne strength power yet is not the law therfore coÌ„maunded in vayne For to vs that aske in the Sonnes name and acknowledge our infirmitie is Grace promised which worketh in vs both to will and to doe accordyng as the same Augustine doth recorde in the same place Let vs remember that hee doth say make vnto your selues a new hart and nâ—w Spirite who hath sayd I will geue you a new hart and I will geue you a new Spirite How is it then that he that sayth make vnto your selues a new hart fayth also I will geue you a new hart Why doth he commaunde if him selfe will geue Why doth he geue if maÌ„ be the worker but bycause he geueth the thyng that he commaundeth and helpeth him whom hee hath commaunded that hee may do it For through grace it commeth to passe that man is endued with a good will which was before of an euill will c. Therfore by this Argument of Augustine appeareth that this word of admonition exhortation or of rebukyng vsed in the Scriptures is as it were a certeine meane or instrument which the holy Ghost doth vse in conuertyng the will of such as are not yet regenerate and in beautifying the first issues of his good giftes in such as are regenerate that they may grow to a more rypenesse through Repentaunce through Fayth and through Prayer And by what wrest of Logicke doth Osorius gather habilitie of Freewill out of the holy ordinauÌ„ces seyng Augustine doth in so many places so directly gayne say him but especially in his 2. booke agaynst the two Epistles of Pelagius writyng in this wise I can see nothyng in the whole Scriptures geuen by God in commauÌ„dement to man to proue that
sayd then either to suffer the thyng whiche he willeth not or to will the thyng wherof him selfe is not after a certeine maner the cause but if you sunder will from Sufferaunce so that Gods Sufferaunce be made opposite to his will That is to say contrary to the determinate coūsell of God in bringyng any thyng to passe Surely this way your bare Sufferaūce will not be sufferable but foolishe false and ridiculous For neither can any thyng be done without Gods Sufferaunce but must be done by his will and agayne nothyng soundeth more agaynst the conuenience of reason that any thyng may be done with his will otherwise thē as him selfe hath decreéd it to be done But if so be that ye set Gods Sufferaunce opposite to his will namely to that will wherewith he vouch safeth and accepteth any thyng veryly it may so be that some one thyng may be executed by Gods Sufferaunce yet altogether agaynst his will so that we forget not in the meane space that this Sufferaunce is not idle fruitelesse but altogether effectuall not much vnlike the orderly proceédynges in Iudgementes whenas the Iudge deliuereth ouer the trespassour to be executed it is cōmonly seéne that the Sufferaunce of the Iudge doth worke more in the execution of the offendour thē the acte of the executioner yet the Iudge is not altogether exempt from beyng the cause of his death though he be cleare of all blame in that respect And therfore to make you conceaue our meanyng more effectually Osorius you may vnderstand by the premisses That the will of God is to be taken two maner of wayes either for that vnsearcheable will not manifested vnto vs wherewith thynges may happen accordyng to to the determined decreé of his purposed coūsell whereunto all thynges are directed And in this sense or signification we doe affirme that God doth will all thynges that are done and that nothyng at all is done in heauen or in earth that he would not haue to be done Or els how should he be called Omnipotent if the successes of thyngs be other then as he hath decreéd them Secundarely the will of God may be takē for that which by expresse word and commaundement he hath reuealed vnto vs and which beyng done he accompteth acceptable in his sight And in this sense The faythfull and godly onely do execute the will of God euen that will wherewith he can not will nor allow anythyng but pure good After this maner is that will fully disclosed and ensealed vnto vs in his Scriptures wherewith God is sayd to be a God that doth not will Sinne. Accordyng to that former will which is hidden from vs and is neuertheles alwayes iust and discouered vnto vs but in part by his word as there is nothing done without his prouidence foreknowledge so in this sense we do affirme that he willeth nothyng at all but that which is of all partes most pure and most righteous be it neuer so secrete For euen as it is hidden frō the knowledge of all men what shall come to passe by the purposed appointement of God so shall nothyng come to passe but that which he hath decreéd vpon before neither should any thyng at all be done if he were altogether vnwillyng thereunto Finally to conclude in few wordes all whatsoeuer concerneth this present discourse God can not be sayd to be properly truely the very cause of sinne accordyng to that will which he would haue to be reuealed vnto vs in his Scriptures And yet if the cōcurraūce of causes must be deriued from the first originall surely God ought not be excluded altogether from the orderyng appointmēt of sinne Frō whence if we respect the meane second causes it is vndoubted true that mākynde doth perish through his owne default For no man liuyng sinneth vnwillyngly But if we tourne our eyes to the first agent principall cause by the which all inferiour causes haue their mouyng Then is this allso true that all second and subordinate causes are subiect to the eternall prouidence and will of GOD. And therefore both these may be true That mans destructiō commeth through his owne default And yet that therein the prouidence of God beareth the sway without any preiudice at all to his Iustice. But this prouidence notwithstandyng is altogether vnslayned for albeit Gods euerlastyng purpose be sayd to be the cause of our sinnesiull actions yet are those Sinnes in respect of Gods acceptaunce meare righteousnesse For GOD in most vpright disposed order doth by Sinne punish Sinne. And therfore with those Sinnes in that they are scourges of Gods Iustice God doth worthely execute his iust Iudgement agaynst mē which although his pleasure be to vse otherwise accordyng to his vnsearcheable counsell either to execute his Iudgement vpō the reprobate or to manifest his mercy towardes his elect neither is he iniurious to the one in exactyng that which is due neither culpable in the other sorte in forgeuyng that which he might haue exacted These two thyngs therfore especially be to be beleued to be inseparable in God though mās capacitie cā scarsely atteine hereunto the first That there is no wickednes with God Secondly That God hath mercy of whom it pleaseth him to haue mercy and doth harden their hartes whō he willeth to be hardened Now that we haue spoken sufficiētly in the defence of Gods Iustice and acquited it cleare from all quarellsome accusation to retourne agayne to our former question If Osorius doe demaunde now if God bee the cause of Sinne Bycause I will protract no tyme I aunswere in two wordes That in seuerall and sundry respectes it is both the cause not the cause Now let vs seé how this will hang together First I call him the cause not bycause he distilleth new poyson into man as water or other liquour is powred into empty caskes from somewhere els for that neédeth not for euery man ouerfloweth more then enough already with faultynes naturall though no new flames of corruption be kyndeled a fresh but bycause hee forsaketh our old nature or bycause he withholdeth him selfe from renewyng vs with grace Bycause nature beyng not holpen waxeth dayly worse and worse of it selfe without measure and without end Whereupon Augustine debatyng of mans induration speaketh not vnfitly on this wise But as touchyng that whiche followeth Hee doth harden whom hee will Here the force of mans capacitie is ouerwhelmed with the straungenesse of the word But it must not be so taken as though God did beginne to harden mās hart which was not infected before For what is hardnesse els then resistaunce of Gods commaundementes which who so thinketh to be the worke of God bycause of this saying He doth harden whom hee will let him beholde the first beginnyng of mans corruption and marke well the commaundemēt of God the disobedience whereof made the hart to offende and let him truely confesse that whatsoeuer
punishement befalleth him sithence that first corruption bee suffreth it righteously and deseruedly For God is sayd to harden his hart whom hee will not mollifie so is hee sayd also to reiect him whom hee will not call and to blynd them whom he will not enlighten For whom hee hath Predestinate them hath he called c. 2. Moreouer after this withdrawyng of Grace this also followeth thereupon That God doth righteously minister occasioÌ„ of sinnyng in the wicked and reprobate and maruelously enclineth the hartes of men not onely to good but also to euill If we may beleue the testimony of Augustine Who in his booke De Libero Arbit Grat. alledgyng certeine testimonies out of the Apostle Where it is sayd that God gaue them vp to vyle affections Rom. 1. And agayne hee deliuered them vp vnto a reprobate mynde And in an other place Therfore God doth send them strong delusion that they should beleeue lyes By these and such lyke testimonies of Sacred Scriptures appeareth sufficiently that God doth worke in the hartes of men to bende encline and bow their willes whereunto him listeth either to good accordyng to the riches of his mercy or to wickednesse accordyng to their owne desertes to witte by his IudgemeÌ„t sometymes reuealed in deede and sometymes secret but the same alwayes most righteous For this must be holdeÌ„ for certeine and vnshaken in our myndes That there is no iniquitie with God And for this cause when ye read in holy writte that meÌ„ are deceaued or amazed or hardened in hart doubt hereof nothyng at all but that their sinnefull deseruyngs were such before as that they did well deserue the punishment that followeth c. The premisses considered and for as much as God doth vse the peruersenes of men will they nill they to these purposes endes whereunto he hath decreéd them may any maÌ„ be doubtfull hereof but that God ought not by any meanes be excluded from the disposing of sinnes 3. Besides this also whereas the holy Ghost misdoubteth not to speake in the Scriptures after this vsuall phrase of speach to witte That God doth harden mens hartes doth deliuer vp into reprobate myndes doth dazell with blyndnesse doth make eares deafe doth lead into error and such like How shall we say that sinnes doe happen now without God Albeit neither doe we say that God is therefore properly and simply the cause of wickednesse whenas we are of our selues more then enough the true naturall cause of wickednesse Be it therfore that the will of maÌ„ is the cause of sinne but seyng this will must of Necessitie be subiect to the will of God and be directed by the same surely it may not be lawfull to exclude God from the direction and disposition of sinnes If Osorius shall thinke him selfe not yet fully satisfied with this auÌ„swere he may be resolued agayne if he will with this That the whole cause of sinne is resiaunt in man him selfe and in his corrupt will but the cause wherfore sinne doth become sinne must be ascribed to Gods good ordinaunce in the one wherof is sinne and the punishment for sinne as Augustine maketh mention Out of the other affections be ordeyned that such affectioâ—s as be may be wicked which affections notwithstandyng are not in the guidyng cause it selfe but are by hym guided to some good purpose end of which doctrine let vs heare what August doth him selfe testifie professe It is out of all controuersie sayth he That God doth well euen in suffering all things whatsoeuer yea euen in the thynges that be wickedly done for eueÌ„ those he suffereth to be done not without his most iust Iudgement now whatsoeuer is iust the same is good surely Therfore albeit the thynges that are wicked in this respect that they are wicked be not good yet that not onely good be but euill also is neuertheles good For if it were not good that wickednes should be surely the almightie goodnes it selfe would by no meanes permitte it to be done who without doubt can as easely not permit the thynges that he will not as he caÌ„ easily do the things that be done If we do not firmely beleue this the grouÌ„dworke of our faith wherein we do coÌ„fesse that we do beleue in God the Father almighty is in great hassard For God is not called omnipoteÌ„t for any other cause in very deede but bycause he is able to do what he will the operatioÌ„ of whose Deuine will the will of no creature caÌ„ hinder or preiudice by any meanes at all c. This much Augustine And bycause I will not be tedious I argue vpon Augustines wordes in this wise Euery good thyng doth proceede from God as from the Authour and guider therof But it is good that wickednesse be Ergo God is the Author and directer that wickednesse commeth to passe But here some Iulian of Pelagius sect with him our Portingall Prelate Osorius will brawle and cauill That those deédes of wickednesse are committed through the sufferaunce of God forsakyng them and not by his omnipotent power workyng in theÌ„ meanyng hereby I am sure That God doth permit wicked thynges to be done in deéde but by his power forceth no man to doe wickedly Agaynst such persones Augustine doth mightly oppose hym selfe euen to their teéche prouyng those thynges to be done by Gods power rather then by his SufferauÌ„ce and for more credite voucheth a place of S. Paule Who knittyng those two together to witte Sufferaunce and Power writeth after this maner What and if God willyng to shewe his wrath and to make his power knowen did suffer with long patience the vessels of his wrath prepared to destruction c. Rom. 9. Afterwardes produceth many examples reasons taken out here and there of the Propheticall Scriptures to make good his Assertion Achab was Deliued ouer to geue credite to the lyeng mouthes of the false Prophetes First in that he beleéued a lye you perceaue that he sinned Moreouer in that he was geuen ouer not without cause you conceaue the punishment of sinne I demaund of you now by whom hee was geuen ouer you will aunswere of Sathan neither will I deny it though it seéme rather that he was deceaued by him then deliuered ouer But goe to Who did send Sathan but he which sayd Go forth and doe so vnlesse Osorius do suppose that to send forth and to suffer be all one which besides him no man els will say I suppose By like Iudgement of God Roboam is sayd to be driuen to harken to sinister Counsell bycause he should refuse the counsell of the Elders And from wheÌ„ce came this I pray you but from him of whom it is written in holy writte For it was the ordinance of the Lord that he might performe his saying which he speake by the mouth of his Prophet 1. Kynges 15.12 The lyke must iudged of Amasias who had not fallen into that perill if he
sinne he seémeth not to haue learned this lesson yet out of Augustine that sinne the punishmeÌ„t of sinne is all one And therfore mainteynyng one lye by an other doth conclude as wisely that it is not agreable to equitie sithence men are Instrumentes onely God the worker of all thyngs that they should be condemned as malefactours which are onely Instrumentes with as good reason as if the sworde wherewith a man is slayne should be adiudged faultie not the persoÌ„ that slue the man with the sword Whiche I my selfe would not deny to be agaynst all reason if that matter were as Osor. would applye it But who did euer speake or dreame that men were Instruments onely in doyng wickednesse and that God is the Authour and worker of all mischief These be the wordes of Osorius not Luthers nor Caluines That wicked men are Sawes Instrumentes many tymes in the handes of God for the punishement of sinne this not Luther onely but Esay also doth boldly confesse Go to And will you therfore coÌ„clude that men are nothyng els but instruments and tooles onely very wisely I warraunt you deriuyng your Argument from the propositioÌ„ Exponent to the Exclusiue nay rather maliciously wrestyng and peruertyng all thynges from the truth to slaunderous cauillyng August doth sundry tymes witnesse that mens willes are subiect to Gods will and are not able to withstand it For as much as the willes them selues sayth he God doth fashion as him liketh and when him lysteth and that our willes are no further auayleable then as God both willed and foresawe then to bee auayleable Whereby you seé that Gods almighty power doth worke in our willes as in a workeshoppe wheÌ„ he purposeth to do any thyng that then he doth neither traÌ„spose our willes otherwise or to other purposes then by the seruice of our owne willes And yet doth it not therfore follow the mens willes are nothyng els then Iustrumentes and tooles onely of Gods handyworke as the thyng that of it selfe doth nothyng but as it is carryed and whirled about hither thither without any his own proper motioÌ„ through the operation of the agent cause onely Truly Augustine sayth very well We doe not worke by wishinges onely sayth he least hereupon cauillation arise that our will is effectuall to procure to lyue well Bycause GOD doth not worke our saluation in vs as in vnsensible stoanes or in thynges which by nature were created voyde of reason will c. In deéde God doth worke in the willes and harts of men and yet not rollyng or tossyng them as stoanes or driuyng whirlyng them as thynges without lyfe as though in enterprising and attemptyng of thynges the myndes and willes of men were carryed about by any forrein constraint and Deuine coaction without any voluntary motion of the intelligible mynde And therfore Osorius doth hereof friuolously and falsely forge his cankred cauillation and maliciously practizeth to procure this doctrine of Luther to be maligned As though we did deuise man to be lyke vnto a stoane or imagined God to be the onely Authour and worker of mischief bycause we do teach that mens willes are subiect to Gods wil as it were secundary causes Certes if that â— August writeth begrauÌ„ted for truth That Gods will is the cause of thynges that are done Why should the same be lesse alowable in Luther or not as false in eche respect in Aug. since they both speake one selfe sentence be of one iudgement therein Neither is it therfore a good consequent that Osor doth phantasie The onely will of God to be so the cause of sinne as though mans will did nothyng reproueable for sinnyng or punishable for deseruyng For to this end tendeth the whole cutted conclusion of all Osorius brabblynges But if you haue no skill to know the nature of a distinctioÌ„ as yet you must be taught that it is one thyng to permitte a sinne voluntarâ—ly an other thyng to committe a sinne voluntaryly Wherof the first is proper to God the other is peculiar to men the first may be done without all offence the other can bee done by no meanes without wickednesse Whereas GOD is sayd to will sinne after a certeyne maner the same is sayd to be done accordyng to that will which they call Gods good pleasure neither euill nor without the truth of the Scriptures And yet it followeth not hereupon necessaryly that God is the onely and proper cause of sinne No for this is accompted the onely cause which excludeth all other causes besides it selfe So is that cause called the proper cause which doth respect onely one end yea and that also the last end in respect wherof it is accompted to be the proper cause Whereas therfore sinne is the last end not of Gods will but of mans peruersenesse we do affirme that it is not done in deéde without Gods will but that man is the proper cause therof and not God For if the causes of thynges must be proportioned by their endes surely sinne is not the last end of Gods will in respect that it is euill but in respect that it is the scourge plague of sinne and to speake Paules own wordes The shewyng forth of Gods righteousnesse and the feare of God then which ende nothyng can be more better or more holy And where is now that iniquitie and cruelty of God Osorius which by misconstruyng Luther wickedly maliciously your fruitlesse Logicke taketh no fruite of but which your deuilishe Spirite and slaunderous cursed fury doth corrupt But that I may not seéme to stand to much vpon refutyng this toye lettyng slippe many thynges here in the meane whiles whiche make nothyng to the purpose nor conteyne any other thyng almost in them but vayne hautynesse of speache Tragicall exclamations maddnesse feéuers frensies spittyngs reproches horrible coÌ„tumelies wherwith this vnmanerly Deuine hath most filthely defiled whole papers I will come to those places which carry a certeyne shew of lesse scoldyng and more Scripture After this maner the vermine crawleth foreward But that ye may perceaue how illfauouredly your Doctours haue interpreted those testimonyes of Paule which you haue heaped vp together I thinke it expedient to disclose the meaning of Paule And that this may be done more orderly it behoueth to note diligently to what ende Paule gathered all those reasons together It is well truly This cruell scourgemottoÌ„ weried throughly with whippyng poore Luther miserably vnmercifully buffetyng him doth now at the length hyde his rod vnder his gowne beginneth to creépe to high desk will teach somewhat and God will out of the Scriptures so that we shall neede nothyng now but a Camell to daunce whiles this Assehead minstrell striketh vppe his drumme And therfore harken in any wise you blinde buzardly Lutherans you caluish Caluinistes you foolish Bucerans sith you be so blockish by nature that of your selues you can coÌ„ceaue nothing of
be agreable to reason For God did also foreknow the euill will of the reprobate as there is nothyng in the world that his vnsearcheable purpose did not foreknow euen aswell as he foreknew before the glory of the elect that should come yet did he not therfore chuse vnto glory some bycause he foreknew thē nor did chuse all thynges which he did foreknow but whatsoeuer his Electiō had predestinated it is out of all doubt that the same were all foreknowen 4. Agayne the foreseéne pety workes which they make to be the cause of Election are either our owne or properly apperteynyng to God If they be Gods and not ours where then is the freédome of our choyse any merites of works But if they be ours that is to say in the direction of our owne willes then is that false that Paule teacheth God it is that worketh in vs both to will and to worke declaryng hereby that we are vnable to will or to attemp any thyng that good is without Gods assistaunce 6. The fift reason is this whatsoeuer is the cause of the cause is worthely adiudged the cause of the effect If the foreseéne workes of the faythfull be the cause of Predestination certes they must neédes be the cause of Iustification also whiche is directly opposite and aduersary to the doctrine of Paule and the Grace of Christ. 6. Workes as they issue from vs are thynges vncerteine But Gods Election is a thyng alwayes certeyne and permanent Now by what reasō will Osorius proue then that thyngs beyng of their own nature certeine vnchangeable shall depēd vpon thynges transitory and variable Not but foreknowledge sayth he of thynges that are foreseene doth stand in a certeine permanēt and vnremoueable assuraunce Neither do I deny this And therefore when the foreknowledge of God hath established thyngs in such a Necessary vnaduoydeable assuraunce whiche will be chaunged by no alteration what should moue him to gnaw so greédely vpon Luther for teachyng such a Necessitie of our workes 7. When as God did regarde the people of the old Testament as a Damsell naked polluted and adulteresse c. Agayne in the new Testamēt where we are heare the vyle things things despised in this world and thyngs which are not to be had in estimation with God Moreouer whereas accordyng to the testimony of August Gods Electiō is said to haue ouerpassed many Philosophers notable for their vertue famous for the cōmendable cōuersation of life doth not the thyng it self declare sufficiently that the whole exploite of our saluation is accōplished not of any desert of our workes that were foreseéne but of his onely bountyfull benignitie and most acceptable freé mercy 8. Moreouer what shall be sayd of Infantes who are taken out of this worlde assoone as they are Baptised what shall we thinke of the theéfe hangyng on the Crosse and others the lyke who hauyng lyued most abhominably were yet receaued into the kyngdome of Christ by holy repentaunce onely thorough fayth whenas they had done no good worke at all were either any workes to come foreseéne in these persons which were none at all shall we Iudge that they wanted Electiō bycause they wanted workes foreseéne before 2. Furthermore whereas this seémeth to be the onely scope of Paules Epistle to extoll and aduaunce the freé mercy of God by all meanes possible surely this scope is vtterly ouerthrowen and rooted out if the whole action of freé Election must be decided by merites of workes foreseéne before Whiche matter moued Augustine so much that to preferre knowledge of workes yea of foreknowledge of fayth either before the Grace of Election he adiudged matter of all other most intollerable 10. Lastly bycause Osorius doth so scornefully loathe our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innouations as her termeth them as newfangled deuises of rascallike abiects to make it euidēt that we are not altogether destitute of antiquitie to iustifie our Assertions to be true we will ioyne with vs herein the Iudgement of Augustine who excludeth foreseéne workes altogether from the worke of Gods Electiō For these are his wordes most expressely set downe And least peraduenture the faythfull should bee thought to be Elect sayth he before the foundation of the world for their workes that were foreseene he proceedeth addeth therto But if Electiō come by Grace then cōmeth it not now of workes Or els Grace now is not Grace at all c. What say you moreouer to this that in an other place hee doth vtterly deny that choyse was made of the younger to beare rule ouer the Elder through the very foreknowledge of any workes at all c. Which matters being thus set in order what remayneth but that we encounter with our aduersaries argumentes wherwith they endeuour to reuiue the auncient heresie of Pelagius and hale it out of hell agayne For as those olde heretiques dyd teach that mans will was so farforth freé as that euery man was elected for the merite of their workes foreseéne before by God none otherwise do these our new Pelagians iarre vpon the same string or not very much vnlike treading the track of their forerunners the Archheretiques referring all thinges in lyke sort to workes foreseéne before least something maye seéme to bee found altogether without recompence in the behalfe of our most bountifull and souereigne God And amongest these notable Champions rusheth out this couragious ringleader Osorius and geueth a proud onset agaynst the kingdome of Grace and hath so disposed the whole force of hys battery that the maiestie of Freewill may not by any meanes bee endamaged trustyng chiefly to this Target of proofe before mentioned arguyng on this wise If election did consist of freemercy onely sayth he without respect or choyse of any the thinges that God did foresee he might be worthely accused of vnaduised and rashe dealyng But now whereas God accordyng to his vnpenetrable counsell doth determine all thinges aduisedly in a certayne well disposed order Ergo Gods Election doth not consiste of his mercy onely without respect or choyse of workes which he foresaw would be done by the faythfull To aunswere these thinges brieflye If Osorius senselesse iudgement were not throughly ouerwhelmed with heddinesse and rashenes he would not skatter abroad such black and thick cloudes to vse Augustines wordes and such crafty cautels of confused disputations We doe know and confesse Osorius that God doth neuer any thyng at all aduētures nor vnaduisedly Yet doth not that rashe imagination therefore followe whiche you haue as rashely conceaued in that blynde denne of your intoxicate braynes to witte that workes foreseene before are the cause of Election Moreouer Gods Election is neyther therefore decreéd vpon without cause nor yet therefore guyded by blynde chaunce though it hang not vpon the choyse of works afterwardes to be done But Osor. beyng a very naturall Philosopher and very Ethicall seémeth to
creator himself in destroying hys creature may well be adiudged to haue condemned now not his creature which he made but the creature of Sathan which the Serpent destroyed But you will say Then was the Image of God deformed as soone as it was created I know it but by whose default by Gods default or mans default but why did not the good creator of the world forbid it to be done when as he foresaw it would come to passe As though he gaue not an especiall commaundement to the same effect in playne wordes Nay rather if your reason be so captious as will not be satisfied but with naturall reason I might more reasonably demaunde this reasonable question of you why dyd not man obay the expresse restraynt of God For what do ye reade was not Adam forbidden to touch the vnhappy Apple of vnlucky knowledge was he not carefully admonished and forewarned by denouncing the daunger that would ensue thereupon And beyng sufficiently armed with the power of Freewill hadd he not strength enough in him selfe to take heéde why thē did he not looke to him selfe at the least in season if he were not willyng to beleue and obey Gods aduertizement Certes as lōg as her reprosed him selfe his whole sauetie in the saue keépyng and custody of the Lord he was in no daunger at all But settyng Gods commaundement at naught once whenas he chose rather to become the bondslaue of Sathan aspyring to be as wise as his Creator and God here what should Gods Iustice doe now which was not bounden to be any more carefull for an other bodyes Seruaūt And yet for all this God of his mercy did not so forsake and yeld ouer his creature although his Creatour most vnkyndely forsooke him beyng his Creature He did beautifie this runneaway with the light of Reason whereby he might know what ought to be eschued and what ought to bee embraced Furthermore to make him more carefull to regard vertue he planted into him very deépe rootes and prickes of conscience hee added moreouer Statutes and Lawes not onely emprinted within euery ones hart but engrauen also outwardly in spectible Tables Finally besides these written ordinaunces of the law he did euer now and then among rayse vppe Prophetes vnto them who with liuely voyce and teachyng should neuer cease by aydyng by promising by terrifieng by obtestyng by sweéte exhortyng briefly by all maner of meanes should neuer cease to reteine the people in an vniuersall obedience accordyng to order duetie What shall we say to this also that he furnished the very Gentiles them selues though they were neuer so beastly and barbarous with the doctrine of Philosophers oftentymes with coūselles of grauen men with wonderfull helpes of good letters and preceptes of Philosophy persuadyng them to all thynges and withall not sparyng to pricke them foreward to the embracing of vertue and eschewing of vyce with horrible examples oftentymes as it were with a spurre I beseéke you now what wāted to be added more either to Gods Iustice to expresse mercy or to his mercy to expresse Iustice or to his diligēce to expresse his continuall fatherly carefulnesse But here wanted naturall strength you will say Yet was not God to bee blamed for this but mans folly rather And yet neither in this behalfe did Gods fatherly goodnesse deny his assistaunce for euen for this so are also he made a playster And to Cure this vniuersall poyson of nature he gaue as vniuersall a Mythridatū made with the precious bloud of his onely begotten Sonne wherewith the weakest Creature in the world and the most ouerwhelmed with Sinne might easily atteyne remedy of eternall lyfe For as much therefore as mankinde was of euery side so wōderfully fensed with so many and so great benefites of Gods gracious mercy what is there that any man may eyther want to be supplied by thys our most bountifull God and Creator or what could this good and mercifull God haue done more liberally for hys creatures but here bursteth out more contention and quarreling amongest the deuines wherein they plunge thēselues to much For whereas this fayth in Christ is not pertinent to all persons and that the greater sort of people do not acknowledge the sonne of God and that he is not so faythfully Reuerenced as becommeth and that they repose not the safety of their imbecillitie in this Christ as they should now commeth here the question what the cause should be then of this hys reiectiō from whence it proceédeth from out the will of men or or from out the decreé of God or out of both causes beyng coupled together Osorius here grounding hys authoritie vpon his fine Cicero doth very mightely affirme That they were therfore made the vessels of wrath because they would not be made the vessels of mercy But how this may be true I can not conceaue sufficiētly Although I do not deny this that those which eare made vessels of wrath are altogether replenished with a rebellious will wherewith they do voluntarily forsake the offered grace of their vocation yet this same will is not the cause of reprobation but the effect rather doth follow and not go before it and it selfe is made rather then maketh reiectiō For neither such as be razed out of the booke of Election are therefore become the vessels of wrath because they did forsake mercye but they doe therfore throw away mercy offred vnto thē bycause beyng excluded from the grace of Electiō they were foreappoynted to be the Uessels of wrath castawayes so that Osor. might haue spoken more truely on this wise that such were made the vessels of wrath whō God would not haue to be the Uessels of mercy And for thys cause those Pharaonicall persequutors of the church were subiect to wrath not onely because they will not be partakers of Gods mercy but also because they cannot Besides this also in as much as all the Mercies of God are contayned in Christ onely and in the knowledge of Christ as as it were fast lockt in the Ark of God in what sense will Osor. say that they which will not beleeue are made the Uesselles of wrath as though the sinne of Infidelity did not rather proceéde of the ignoraunce of Iudgement then of any motion of will of purpose For it consisteth not within the compasse of naturall strength for euery man that will to be able to know Christ as him listeth But such as it is geuē vnto frō aboue that they may be able to know and haue a will also to know Christ. Otherwise in what sense do the scriptures teach that Christ shal be the stone of offence and Rock to stumble vpon to them who doe not beleeue and do stumble vpon the worde of fayth whereunto they are marked if the whole matter were atchieued not by the decreé of God but did hang vpon the determinatiō of man euē as the Apostles doth testifie in an other place that
But when a man may be without sinne and by whom that is the thyng that is in question If thou wilt say in this present life and in the body of this death how then do we pray in this life forgeue vs our sinnes If maÌ„ can of him selfe be without Sinne. Ergo Christ dyed in vayne c. But Osorius vnderproppeth his Freewill here with this crooch in couplyng the grace of God with it disputyng on this wise By the assistaunce of Gods Grace nature may subdue Sinne. The grace of God doth assiste them that be his owne Ergo In the thynges apperteinyng to God all Necessitie of Sinnyng is quyte excluded Least Osor. may not seéme to differre nothyng at all from the Pelagians he doth vphold the cause of Freewill with an addition of Grace And yet for all this he doth not so catche the thyng that he gapeth for but that a Necessitie of sinnyng shall alwayes be resiaunt euen in the holy ones of God Grace assistyng sayth he Nature may exclude Sinne. If he meane the perfect assistaunce of grace by the wh all infirmitie of nature is taken away the Maior is true but that Minor is false For to confesse as truth is the riches of Gods graces to be wonderfull and his blessyngs which God powreth into his Elect to be magnificent yet this Grace of God doth not make any man of such a singuler perfection in this world but that the best of vs all many tymes offende in many thynges and do pray dayly that our trespasses may be forgeuen The grace of God in deéde doth helpe our infirmities that they may be lessened and pardonable but to be cleane cutte away that I do vtterly deny it doth in deéde helpe out infirmities yet leaueth it vs neuerthelesse in our infirmities that he may alwayes help vs. How plentifully the Grace of Christ was powred vpon hys holy Apostles no man is ignoraunt which Grace notwithstanding did not make perfect their strength to the full measure but the same grace rather was made perfect through their infirmitie In part fayth S. Paule we do know and in part we do perceaue But when that is come which is perfect then shall that which is vnperfect be abolished For now we behold as by a glas in a darck ridle but then shall we see face vnto face nowe doe I know in part but then shall I know as I am knowne And therfore to aunswere at one word If Osorius do meane that assistaunce of Gods Grace which may make absolute and perfect obedience in this life Augustine will immediately deny the same who discoursing vpon the first commaundement whereby we are commaunded to loue God withall our hart and our neighbour as our selfe We shall fulfill that commaundement sayth August when we shall see face to face And immediately after And therfore the the man hath profited much in this lyfe in that righteousnes which ought to be accomplished who doth knowe by profiting how farre he is distaunt from the full perfection of true righteousnesse Lastly whereas it is argued from the power of Gods grace that sufficeth not to exclude Necessitie of sinning for it may come to passe through Grace and the absolute power of God that a man may not sinne at all And that the fire may not burne also And it might haue come to passe likewise That the punishment of the whole corrupted masse in Adames loynes should not haue bene deriued into the posterity if it had so pleased God Yet are not all things done that may be done vnlesse the decreéd Will of God do ioyne together with his power Not vnlike vnto this is the very argument of Celestius the Pelagian agaynst Augustine If God Will it may come to passe that man may not sinne in wordes nor in thought But Gods will is that no man should sinne Ergo Nothing withstandeth but that man may not sinne in wordes nor in thought The forme of this argumeÌ„t should rather haue bene framed on this wise If God Will and do minister help withall it may come to passe that man shall not sinne at all but God willeth helpeth withall that a man shall not sinne at all in worde nor in thought Ergo c. I doe aunswere with Augustine vnto the Minor That it is true in deéde that God willeth and helpeth agaynst the force of sinne I doe adde ouer and besides that no man is holpen but he that willeth and worketh somewhat himselfe also But two things are to be noted here both who they be that are holpeÌ„ how God doth help them Forsooth such as call vpon him such as beleue in the Sonne such as are called after the purpose of hys Will and such as whose will is sâ—irred vppe to this end to craue earnestly for assistaunce Because whom he hath foreknowne theÌ„ hath he also predestinate to be made like vnto the Image of the Sonnes of God c. Furthermore it must be coÌ„sidered by what meanes he doth helpe not to the ende that no more dregges of sinne should from thenceforth cleaue fast in the flesh but to the end that sinne should not raygne in the mortall bodyes of them whom himselfe hath sanctified through Grace What thing so euer God will haue to be done must of Necessitie be done God will haue all men to be saued Ergo It is of Necessitie that all men shal be saued I do aunswere vnto the Maior all things that God will haue done must be done of Necessitie so that God yelde hys helpe also together with hys will that they may be brought to passe Then I thus annswere to the Minor That it is true that God would haue all men to be saued with this addition annexed All to witte All that beleéue in the Sonne For without the Mediator he will haue no man saued But now sithence it is not geueÌ„ to all men to haue fayth nor that all men do repayre to Christ for helpe The fault hereof is their own vnbeleéuingnes not the will of God But some of Osorius pupills will vrge agayne Forasmuch as fayth is the gift of God and hys will that all should be saued is an vniuersall promise and that the greatnes of his mercy is prepared ready and set forth to all indifferently why then is not geauen to all indifferently to haue fayth is it because God will not geue it but so should he seeme an vnrighteous distributour and so should he offend in Iustice distributiue Or is it because men will not embrace the kingdome of GOD But this doth argue that men may take holdfast of the gift of fayth if they will And how then is the power of Freewill suppressed I do aunswere first out of the scriptures then out of August And they beleeued as many as were foreordeyned to lyfe euerlasting Actes 13. Augustine Two thinges are to be holden to be resiaunt alwayes in God That there is
what I ought to defend what you meane to oppugne it behoueth vs to cōclude vpon this point For you do so entangle all your discourse with I know not what crooked crabbed conueyaunce and choppyng of matters together knittyng and reknittyng one thyng vpon an other that ye neither agreé with your selfe nor any man els can perfitly determine what your meanyng is You doe accuse Haddon I suppose and our Preachers of Nouelty But we must thē know wherein you define this Noueltie to consiste In the lyfe that we lead or in the doctrine which we do professe If you meane of our lyues but therein wicked may we be new we cā not be For what is more auncient then vyce If the question be of doctrine onely why thē do ye transpose the Disputatiō which is onely instituted vpō doctrine racke the same to the lyues maners of men and then at last to cōmaunde Haddon to deliuer vnto you some example of that auncient Vertue As though if he could not do so he should be forthwith condemned for an heretique I know we lyue not Apostolicke lyues no more then we worke the miracles which the Apostles wrought what then what is this to the purpose Haddon affirmeth as he may iustifie it well enough that our Church here in England doth not vary from the institution Apostolicque in any thyng meanyng doctrine fayth and Religion If this seéme not to be true in your cōceipt it behoued you then to oppugne that which he doth defende For his defence cōcerneth the principles and substaunciall pointes of Christian doctrine wherein he sayth that our Churches do vary nothyng at all from the institution of the Apostles You or the other part ouerpassing the matters apperteinyng to doctrine do writhe and wreste the state of the whole questiō to morall vertues And in your owne conceipt seéme that you haue very notably besturred your selfe agaynst Haddon if you winne this much of him that the Lutheranes haue not attained to that excellencie of Apostolique integritie And hereupon you spende and wast all the smoaky pouder of your miserable Rhetoricke wherein you both bewray the weakenes of your cause to much the subtill steight of your deépe deuise For if it would haue pleased you to deale franckly here and not sticke to discouer the very grief of your minde this lyfe of ours howsoeuer it be was not the matter that made vs heretiques nor that made you and your Catholickes to be so maliciously incensed agaynst vs. For how filthy soeuer we seéme to you and your fraternitie wollowyng weltryng in all abhonimation if besides this licentiousnesse of maners had bene nought els doughtles we should haue found both your fatherhoode and the rest of your profession our good Maisters enough and not onely our good Maisters but most foreward felowes and mates of the same vyces and of all kynde of abhomination besides yea and not fellowes onely but our auncientes and Captaines therein For what filthynesse in all our liues what pride ambition cruelty sauadgenes robberies disreipt violence arrogancy lust despising of Magistrates was euer so monstruous in any of vs wherein you do not vnmeasurably exceéde vs And therfore if dissolute maners and vnbridled course of licentious lyfe haue made you so skittish and forced you to boyle in so beastly rancour agaynst vs surely this trōpet ought so much the rather haue bene founded agaynst your popes of Rome your Cardinalls other your Copesmates of the same crew by how much more greéuous matter may be foūde in them to be quarelled at reproued But this is not the prick that makes you to kicke bycause we breake Gods commaundementes by liuyng wickedly but bycause we yeld not to the Decreés of your traditions bycause we do not humble our selues to your Cannons and Lawes but chiefly aboue all others bycause the light of the Gospell spreading her glorious beames abroad and the whole world at the length hauyng shaken of her wonted drousines euē Coblers and Tyukers begyn to discerne a Frier from a Fursebursh a Moncke from a Marmyan and the Pope frō a Puppet bycause the vgly vysours and counterfaite hypocrisie of Frameshapen Religion is layed open to the view bycause the errours of doctrine blyndnes of Iudgementes and most false pretences of antiquitie be openly discouered to the worlde hereof come all these stormes hereof arise all those Tragicall outcryes and exclamations of Osorius agaynst the poore Lutheranes Syth it is euen so and for asmuch as all this controuersye betwixt vs consisteth not vpon examples of good lyfe but vpon the chiefe principles and foundation of Doctrine and Religion reiecting all vnnecessary circumlocutions come agayne to the matter Osorius and stand fast vpon the speciall poynt of the question The controuersye at this present concerneth matter of Doctrine and Fayth which onely matter must either conuince vs for Heretiques or arquite vs for Catholiques And here writing agaynst Haddon you require vs to cleare our selues from all suspicion of Noueltye There is nothing more easy to be done But sithence you prouoke vs to this challenge my Lord become a man of your word then and let not your discourse runne at randone from the state of the question And let vs conclude if it please you vpon this poynt That whether of vs can iustify his part best by testimony of Fathers and Antiquity of tyme the same to goe away with the garland But who shall be vmpyer you will say yf I vouch the scripture you will forthwith cry out that it is to obscure neither doe I deny but that in certeine propheticall and profound and deéper misteries it is in deéde somewhat obscure but in matters of fayth saluation the holy ghost would not haue it so obscure but that euery indifferent and godly reader might gather thereof matter sufficient for the necessary instruction of fayth and abilitye to discerne And for mine owne part I will require none other witnesse or vmpyer herein then the Reader himselfe whatsoeuer he be so that he will stand vpright and will lay aside all priuate affectiōs and all partialytye of foreiudgement and geue sentence according to the very touchstone of the manifest Scriptures But our Osorius and his companiō Pighius will exclayme agayne and say that none ought be iudge in this cause but the Pope of Rome neither will I forsake him condicionally so that he will faithfully sincerely simply without fraude or guile exclude priuate affection nor will be addicted to one part more thē the other setting aside his authoritye awhiles will promise to become an vpright sounde vmpier of the cause together with scripture being Iudge For otherwise I thinke it not to stand with conuenience of reason that any man shall be in his owne cause both a pleader a witnes and a Iudge Neither doe I thinke that any such one will euer become in indifferent Iudge nor will any
of this milde Phenix our most gracious Soueraigne a few yeares more in this life truely I doe nothing mistrust but that the whole generatiō of your Catholick Caterpillers loytering lozels shall be driuen shortlye not to the gallowes but to that howling outcries and gnashing of teéth described in the xviij Chapter of the Apocalipps which you may reade and peruse at your leysure and afterwardes aunswere vs when time and place wil serue for it But we must cōmitt all these as all other our actions successes els to the guidyng and conduct of him in whose handes are the hartes of Princes and Potentates and the order and disposition of tymes and of chaunces He is our Lord. Let him determine of vs as seémeth best in his sight whether his pleasure be of his infinite mercy to blesse vs with a continuaunce and settled stay of this quyett calme which he hath fauourably bestowed vpon vs or whether he will scourge our Sinnes with the cruell whippes of these Popish Philistines or whether he will vouchsafe accordyng to his promise after the long and greéuous afflictions of his tourmented Church to roote vpp the foundations of your Babylonicall Towres and ouerwhelme them in the deépe doungeon as it were a mylstoane in the Sea But whatsoeuer the successes shal be of our hope it can not be but most acceptable and commodious for his faythfull whatsoeuer his prouident Maiestie shall determine This one thyng I would wish from the bottom of my hart that our lyues and and conuersations were aunswerable to our publique profession and that our maners were so conformed as might no more prouoke his indignation and wrath then the doctrine that we embrace and professe doth moue him to displeasure which one Request if might preuayle with our Englishmen there were no cause then wherefore we should be afrayed of hundred Romes sixe hundred Osorianes and as many Portingall Dalmadaes Now the onely thyng of all other whereat I am dismayed most is not the force of your Argumentes not the brauery of your bookes not the crakes of your courage not the legion of your lyes Osorius but our home harmes onely our pestilent botches of pestiferous wickednesse and licentious insolency Wherein you seé Osorius how litle I doe beare with the maners of our people and how much I doe agreé with you in condemnyng their waiwardnesse whose maners you do gnawe vpon so fiercely whose Fayth and Religion neuerthelesse I can not choose but defēd agaynst your Sycophanticall barkyng with iust commendation as they do duely deserue But for as much as we haue treated largely of Queéne Elizabeth I will now come downe vnto others and will pursue the conclusion and end of your booke furious enough and full of indignation wherein you heape whole mounteynes of wordes brauely and behaue your selfe most exquisitely and artificially and besturre your stumpes lyke a sturdy pleader couragiously and launche out lyes as lustely yet herein not as Oratours vse orderly but after the Cretensian guise ouersauishely Of whom S. Paule maketh mention The men of Creete are common lyars For you say that Haddon dyd counsayle you that you should not meddle with the holy Scriptures Which coūsell as neuer entred into Haddones head so neuer raunged out of Haddons penne And out of this lye beyng as it were the coyne of the whole buildyng it is a wonder to seé how you shoulder out the matter what greéuous complaintes you doe lay to our charge which haue neither toppe nor tayle foote nor head I would wish you to peruse the place of Haddon once agayne whereat you cauill so much but with more deliberation For this was neuer any part of his meanyng to abbridge you the Readyng of one lyne so much of holy Scriptures Moreouer neither did he so couple you to the Colledge of Philosophers and Oratours as to exclude you from the noumber of Deuines as your cauillation doth sinisterly emporte without all cause of iust quarrell For what can be more conuenient for a Byshopp and a Deuine and an old man also then to be exercized in the mysteries of heauenly Philosophy night and day or what dyd Haddon euer imagine lesse then to rase your name out of the Roll and order of Deuines But when he perceaued as truth was that you did behaue your selfe much more plausibly in other causes and therefore highely commended many qualities in you to witte an excellency of style exquisite eloquence ioyned with ingenious capacitie stoare of Authours and many bookes of yours likewise and especially your booke De Nobilitate and withall did grauely consider by the conference of your bookes that you were by nature more enclined or by Arte better furnished to treate of other causes then to dispute of those controuersies of Religion wherein you seéme a meére straunger and goe groapyng lyke a blyndman wandryng altogether in Iudgement and withall a professed enemy to the Maiestie of the glorious Gospell takyng vpon him the part of an honest friendly man thought good to aduertize you friendly and louingly not that you should not employ any study or trauayle in this kynde of learnyng but surceasing that presumptuous boldnesse of rash writyng and vnaduised decyding of controuersies wherewith you were but meanely acquainted that you would with a more circumspect deliberation consider of the matters whereof you purposed to discourse and that you would not from thenceforth rush so rudely agaynst vs with such disordered Inuectiues which doe in deéde bewray nought els but your ignoraunce procure generall myslikyng and auayle nothyng at all to publique commoditie For hereunto tended the whole scope mynde and meanyng of Haddon Which you doe causelesly miscouster agaynst him euen as though he had debated with you as your Catholickes doe vsually accustome with old wemen poore badgers Carters Cobblers the meaner state of poore Christiās whom you doe prohibite with horrible manacings cruell prohibitiōs frō the reading of sacred Scriptures none otherwise then as from bookes of hygh Treason But in very deéde you doe interprete of the matter farre otherwise then euer Haddon did meane And therfore here was no place for your nyppyng Satyricall scoffe which you did pretily pyke out of Horace Uerses wherewithall he doth dally with his Damasippus and you beyng an old and meary conceited man resembling the old dottarde Silenus of Virgile do ridiculously and vnseasonably deride Haddō withall The Goddes and the Goddesses Rewarde you with a Barbour for your good counsell Nay rather keépe this Barbour in stoare for your selfe Osor and for the rascall rabble of your sinoath shauelynges who in respect of your first and second clippyng nypping shearing and shauing must neédes room dayly to the Barbours shoppes who also doe accompt it an haynous matter to weare a long bearde as is also especified in the same Satyre For you I say euen for you and those dishheaded dranes of that shauelyng and Cowled rowte who with bare scraped scalpes beyng a new fangled
Sophistication If all thyngs that goe commonly after a certein maner together be done together must be coupled applyed to one and the selfe same operationÌ„ by this Reason it must come to passe that he that hath feéte eyes and eares and haue them not by them selues alone therefore he shal be supposed to goe not vpon his feéte onely but to walke vpon his eyes and to seé with his eares For the matter goeth none otherwise in Fayth Hope and Charitie which threé heauenly Iewelles albeit be instilled into vs by the freé liberalitie of God with Remission of Sinnes and cleaue fast within one subiect yet euery of them are distinguished by their seuerall properties and functions notwithstandyng As for Example If a question be demaunded what thyng it is that doth Iustifie vs in the sight of God and obteine vs euerlastyng lyfe I doe aunswere that it is Fayth yea and Fayth onely If you demaunde by what meanes I do aunswere through Iesus Christ the Mediatour Agayne if you aske what kynde of Fayth that is I do aunswere not an idle nor a dead Fayth but a liuely Fayth and a workyng Fayth If you will demaunde further by what markes you may be able to discerne a true Fayth from a false Fayth S. Paule will make aunswere vnto you The true Fayth is that which worketh by Charitie If you will demaunde further yet what this Fayth worketh I doe aunswere accordyng to the seuerall properties thereof two maner of wayes namely Fayth worketh Saluation thorough Christ and it worketh obedience of the law by Charitie what absolute obedience I doe not thinke so What then vnperfect obedience But such a Fayth must neédes be insufficient to the full measure of absolute righteousnesse and perfect felicity And where is now that excellent integritie of lyfe which doth purchase vs a way into the kyngdome of heauen where is the effectualnesse of Charitie auayleable to eternall lyfe where is that solemne Decreé of that Tridentine CouÌ„cell which doth ascribe the onely begynnyng of our Iustification to Fayth but maketh the Formall cause thereof onely Charitie as a certein new kynde of obedience which they call a righteousnesse cleauyng fast within vs whereby we are not onely accompted righteous but be both truely called righteous and be also truely righteous in the sight of God Annexing thereunto a very dreadfull and terrible curse If any man dare presume to say that man is iustified either by the onely Imputation of Christes Righteousnesse or by onely Remission of Sinnes excludyng Grace and Charitie which is poured forth into their hartes by the holy Ghost and cleaueth fast within them or if any man will presume to say that the Grace whereby we be Iustified is the onely fauour and mercy of God Lett him stand accursed And agayne in the Cannon followyng If any man dare presume to say that Iustifiyng Fayth is nothyng els then a CoÌ„fidence of Gods mercy forgeuyng Sinnes for Christes sake or to be that onely affiauÌ„ce whereby we be Iustified lett hym be holden accursed Behold here learned Reader a notable Decreé of this Councell which when these graue Fathers did coyne may any man dought but that the Maister of the Familie was a sleépe when the enuious maÌ„ did scatter abroad darnell emongest his wheate They doe discourse and determine vpon Iustification but none otherwise then as they might argue in Aristotles schoole about naturall causes or powers of the soule For how much more nycely could Aristotle him selfe the Prince of the Peripateticall Schoole dispute if he hadd accoÌ„panyed them and debatyng this cause together with that Ghostly Councell then Osorius and the Tridentine Deuines did Philosophically dispute of the formall cause of Iustification which consideration of doctrine if must be holden for an infallible foundation then lett vs be bold and blush not to roote out withall the whole natiue and essentiall substaunce of all mysticall Diuinitie and lett vs raâ—e out the very foundations of all our Religion For if the state of our Saluation be come to this passe that it must be established by merites not by freé Imputation onely where then is that righteousnesse which is called the righteousnesse of Fayth the force and power whereof is so highely and often aduaunced by Paule what shall become of the difference betwixt the law and the Gospell which if be not obserued very diligently we shall wander and straggle blindely in the course of the Scriptures none otherwise then as wantes and rearemyce at the bright beames of the cleare Sunne Moreouer what shall become of that Antithesis of Paule betwixt the righteousnesse of the law and Fayth betwixt grace and merite what shall become of all that excluding of glorious boastyng vpon workes where is that Fayth Imputed to Abraham for righteousnesse Moreouer how shall this saying of Paule agreé with these Tridentine Lawgeuers to witte Not to him that worketh but vnto him that beleeueth on him that doth Iustifie the wicked Sinner Fayth is imputed for righteousnesse Moreouer what shall become of those exceptiue exclusiue senteÌ„ces of S. Paule wherein all the consideration of our Saluation beyng taken away from confidence in workes is ascribed wholy to Imputation Finally what shall become of all those sweét and most amiable promises of God if according to the rule of this doctrine we shal be excluded from our assurednesse of Saluation and Gods freé imputation We do heare the Lord promising in the Gospell When you haue lifted vpp the Sonne of man on high I will draw all things vnto my selfe And how cann this be true if all assurednesse must be attributed to merites according to the TrideÌ„tines Not so simply to merits say they but we do couple Grace therewith which grace because is not receiued but through the merites of Christ herefore there it commeth to passe that the merite of Christ is so farr forth effectuall to vs in the worke of our saluation as God doth powre into vs the measure of his grace to worke well O notable Deuines But goe to that I may the better aunswere them may I be so bold to demaund a question or two touching Abraham whose workes if we behold what thing coulde be more holy If we respect the vprightnes of his life what was more excellent if we regard the grace of his sanctificatioÌ„ and renouacioÌ„ where was it euer more pleÌ„tifull in any man And now lett vs heare the iudgement of S. Paule concerning all those so manifold and wonderfull workes For if Abraham haue anye thing whereupon he may glory sayth he he hath it in respect of meÌ„ but not of God What where the most excellent workes of Abraham are nothing worth shall our most filthy workes be auayleables Lett vs haue recourse to the first creation of mankinde and lett vs call to remembraunce the auncient age of our first Parent Adam who alone tasting of the forbidden fruite did he
not withall difile all his posterity with that one onely morsell And by what reason I pray you surely not by way of participation of his offence but by way of propagation vnto the posterity In this Tipe of Adam lett vs behold the thing signified aunswereable to the Type And by Adam lett vs consider Christ who onely alone being found obedient did by this his owne onely obedience purchase life euerlasting for all his posteritye not by any partaking of his obedieÌ„ce but by propagatioÌ„ in the posterity onely namely by faith onely which faith doth onely and alone begett vs vnto Christ. Take an other Argument of the same doctrine out of an other Type Euen as in olde time to the Israelites was externall health of body geuen by the beholding of the brasen Serpent so likewise to vs is grauÌ„ted internall health of soule through Iesu Christ. The Israelites were healed by the onely view of their eies Ergo We are iustified also by fayth in Christ onely Hereunto may be annexed an other Argument as forcible as any of the rest taken out of Saynct Paule whereunto what aunswere Osorius will make I would wish him to be very well aduised We are made the righteousnes of God through Christ by the very same reason whereby Christ was made sinne for vs. But Christ was not made sinne but by Imputation onely Ergo Neither are we made righteous in the sight of God but by Imputation onely Hytherto in the behalfe of righteousnes of fayth out of S. Paule to the Roma Now let vs encounter Saynct Paule with an argument of the Romanists which they do knitt together for the mayntenaunce of righteousnesse by workes arguing in this maner forsooth ¶ Osorius Argument out of the Tridentine councell There is no iustification without the sanctification and renouation of the inward man Sanctification and Renouation consisteth in holy actioÌ„s and workes Ergo Iustification consisteth in good workes and not in fayth onely This Captious Sophistication can no man better auÌ„swere then Augustine Good workes do not goe before in the worke of iustification but followe iustification If workes doe followe how doe they goe together then If workes must be ioyned together with fayth how are they reported in Augustine to follow Now therefore to aunswere the Argument If the Maior be taken in this sence that an vnauoydable necessity of coupling and conioyning new obedience must neédes be required in the worke of iustification as the very cause thereof so that there be no hope for the vngodly man to be iustified but by his owne merite and innocency of life then is the Maior false But if good workes be sayd to be required as the fruites of iustification not the cause of iustification the Maior is true And it is not to be doughted but that with remissioÌ„ of sinnes the freé giftes of the holy ghost are ioyned who doth beginne and lay the first foundation of renouatioÌ„ sanctificatioÌ„ of life And yet is it not therfore true that this renouatioÌ„ is the thing for that which the vngodly man is to receiue remission of sinnes and to be adopted into euerlasting life Moreouer whereas the Tridentine Fathers doe add further that Iustification is not the onely Remission of sinns but the sanctification and Renouation of the inward man To speake their owne wordes through the voluntary receauing of grace and Gods giftes c. By what testimony of the Scripture will they proue this to be true Surely if sinne be the onely thing which did scatter abroad death into the world which alone doth procure the vengeaunce of God and make seperatioÌ„ betwixt God and men which alone doth make vs guilty of eternall damnation which alone forced Christ to suffer death vpon the crosse Now I beseéch you tell me for the loue of Christ what thing is iustification els but a continuall skourging and suppressing of sinne Euen as the life and the health of the body is nothing els but an excluding of death and Sickenesse Euen so sinne the reward wherof is death being vtterly extinct through remission what remayneth els but life and sinne being vtterly blotted out what remayneth els but iustification Howbeit neither doe we alleadge this on this wise as though \ we were ignorauÌ„t or did deny that sanctifiaction Renouation and such godly actions and vertues which do proceéd from theÌ„ce be the proper and peculiar giftes of Christ and must be practized of all godly Christians of very necessity But this is â—ot the state of the question properly for the state of the question here doth not consist vpon the direction and gouernement of this present life but of the life to come of the cause thereof not whether vertuous and godly actions of Christian piety ought to be exercised in this life but when they be accomplished whether they be of such valoure in the sight of God as to be able of themselues to deserue saluation and reconcile God vnto mankinde and whether vertues or the good workes of them which be regenerate be of such efficacy as may stand vpright and couÌ„teruaile the rigorous curse of the law agaynst the iudgement of god to preserue vs from damnation and whether in extreame terrours of conscience man may vndoubtedly and without feare rest assured vpon workes when that dreadfull question shal be demauÌ„ded to become the Sonnes of the liuing God and to deserue the euerlasting inheritaunce of our Father In that which you seé two maner of questions Osorius in the one whereof we doe easily agreé with you In the other not we onelye do gaynesay you but the whole authority of Gods Testament doth determine agaynst you whereby we be taught that man is not iustified by workes but by fayth in Iesu Christ. Rom. 3. And that we whiles we seéke to be iustified by him are not founde righteous are not found already endued with excellent integrity but are found vngodly sinners so that in this life which we lead in this flesh we liue none otherwise then through fayth in the sonne of God who loued vs and deliuered himselfe to death for vs. Gala. 2. Let vs note the wordes of the Apostle himselfe of being found sinners we liue by fayth howe cann Osorius make it good that we be righteous but if we be found righteous howe doth Paule iustify vs to be sinners but onely because whom this life doth make guilty of death the same is released by faith of the Sonne of God not whom he doth finde righteous but whom he doth make righteous not by liuing vprightly but by not imputation of sinne Neither is this therefore false that a godly carefullnesse of liuyng vertuously is required in the faythfull which may exclude presumption of sinnyng but it must be considered after what maner it is required If you suppose it be requisite to the necessitie of obedience you say truely but if you thinke it to be
pag. 19. b. Peter Lombarde The Retractation of August There was no disagreement amoÌ„gest the Lutherans Coelest Anabap. Interem Math. 25. Osorius his ignoraunce in iudgement and triflyng about words Luce. 7. Cicero pro Mar. Coelio Osori fol. 24. August Epist 19 Osorius his vanitie také tardy Iero. ad Marcel in Epist. cuius initium est Mensur charit non habet Chrisost. in 1. in 3. Concione de Lazaro Of the suppression of Monkes Luce. 3 Luther vntruly charged with vprores in Germany George Duke of Saxone 1. Kyngs 18 Luke 18 Luther charged with the ouerthrow of the Hungarians most vntruly Tomorraeus Archb. of Tholosse Paulus Iouius in his 23 booke of Histories Osorius slauÌ„der touchyng the death of kyng Edward the sixt Of the ouerthrow of the Emperour Osor. slauÌ„derous lye touchyng the poysonyng of Queene Mary The death of Queene Mary The death of Cardinal Poole The foreine mariage of Queene Mary Osorius doth accuse Fraunce of highe treason Thraso The most miserable murthering of Henry the Scottish kyng Erasmus his commendable report of Luther The death of Luther which was most holy sinisterly depraued by the malicious slauÌ„derers In the Epistle to the Queene pag. 11. In myne aunswere pag. 8. Deut. 18. Math. 3. Iam. 4. Iohn 3. Deut. 4. Psal. 27 Psal. 25. Psal. 119 Exod. 3. Esai 53. Iaco. 1. Act. 20. Ad Galat. 1 Aristarchus was a great quareller Osorius a Proctour for monkes 1. Cor. 12. Ephes. 4. Act 10. and 11. Math. vlti Cicero in his booke of dueties Aristotle in his Ethickes Leuit. 21. Leuit. 19. 20.26 Deut. 27. Math. 28. Math. 5. 1. Cor. 7. Legenda Aurea Rom. 3. Rom 2. Iohn 4. Galat. 2.3 Osor. Fable of an hypocriticall Monckes Of the vowes of widowes 1. Cor. 7. Luke 19. Osorius fol. 37. Hoc tantum munus c. 1. Cor. 7. Gal. 2. Luthers Mariage reproued Gene. 1. Pope Gregory the 7. Hildebrand by name was the first that did establishe single lyfe by Decree Of Images The Images of Cherubins The brasen Serpent Exod. 20. Deut. 5. Ezechias Exod. 32. Sence in Hercul fur The Papistes are taken tardy in committyng manifest Idolatry Of the Images of the Crosse. 2. Tim. 3. Thomas of Canterbury Of Schoole Diuinitie The second CouÌ„cell of Nice Osori fol. 47. In myne answere to Osor. Epist. Luke 4. The last chap. of the Apocal. 1. Timo. Exod. 1â— Iohn 4. Hyperbole is called an excessiue vehemency of speach Whereunto the Apologie of Haddon had especiall regard Exod. 32. Rom. 9. Rom. 6. How we ought to esteeme of the Sacramentes Ex opere operat Rom. 4. Rom. 10. Sacraments are tokens of saluatioÌ„ but do not worke saluation 1. Cor. 1. ConfessioÌ„ Sacrament of the Altar Two Sacramentes Auâ—icular ConfessioÌ„ Heb. 9.10 Actes 2. Iames the last chap. Osorius Iames. 1. Psal. 22.30 Deut. 32. Mercenaâ—ie ConfessioÌ„ Iohn 1. Luke 17. 1. Cor. 4. Luce. 16. 1. Tim. vlt Ad Hebâ— vlt. Ezech. 33. Apoc. 21. Apoc. 3. Apoc. 1. Apoc. 5. Math. 28. Ad Cor. 4. Psal. 51. A true forme of Confession out of Dauid Publique CoÌ„fession Luce. 15. An example of priuate ConfessioÌ„ in the prodicall Sonne Heb. 4. Esay 11. 1. Tim. 3 The place of Esay wrongfully wrested by Osorius Luke 10. Esay 11. The place of Esay explaned Of the Sacrament of Euchariste Osori Tullyes couÌ„tersaite Cicero de natura Deoâ—um Actes 1. Hebr. 1. Osori Prolopopoâ—ia agaynst Peter Martyr The aunswere of Peter Martyr agaynst the Prolopopoâ—ia of Osorius 1. Cor. 11. 1. Cor. 11. 1. Cor. 10. Actes 1. Iohn 6. Iohn 6. Iohn 6. August de doct christi Tertullian What tyme TransubstaÌ„tiation was brought in first A shew of Osorius pride Cyprian Actes 2. Actes 20. The confutatioÌ„ of the Transubstantiation Pope Innocentius the thyrd 1. Cor. 14. Of vnknoweÌ„ and straunge tounges in Churches Ibidem Gallat 4. Phil. 3. Luke 11. Math. 33. Osori fol. 69. 1. Cor. 14. 1. Cor. 14. Luke 3. 1. Cor. 14. Iohn 21. Luce. 4. 2. Timo. 3. The knowledge of Scriptures ignoraunce accordyng tâ— Osoriuâ— Iohn 4. Iames. 1. Peter 1. Psal. 12.19 1. Peter 1. Of Christ being a king and a Byshop 1. Pet. 2. A kyngly power Rom. 13. 1. Tim. 2. To the Hebrues euery where A shewe of Osorius slaunderous speach The bookes of Osorius De Iustitia Cardinall Pooles iudgement of Osorius bookes of Iustitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee hath sayd Gregor lib. â— Epist. â—0 24. lib. 7. Epist 3â— lib. 4. Epist. 34. 38. 36. c. To be conueniently distaunt Dominari Rom. 14. A miserable distinction of Osorius How far in what causes kynges doe beane rule 1. Timo. 2. Peter 1.2 Ilâ—â—ne Illi False Latin in Osorius puttyng Illi for Illos Ofori rayling agaynst our Bishops of England 1. Timo. 3. Thersites a notable brauler Homer in Iliad Out of the bookes of the Kynges and Paralipom The courtes of Princes subiect to flatterers The Popes Parasites Kyng Henry the viij Sueto in the lyfe of Nero. Rom. 13. Rom. 13. Math. 17. â—uce 20. Wherein the office of a kyng consisteth Numb 16. Distinct. 22. Cap. Omnes Decrees ful of blasphemie The Popes power Martin Bucer Peter Martyr The Idoll of Rome The bookes of Osorius de Iustitia Tenne Cardinall Poole his iudgement of Osorius his bookes This worde Osor. signifieth bolde in the Portingall toung Ascham StaÌ„meryng of â—he touÌ„g turned vpoÌ„ Osorius necke Of the cause of Iustification Psal. 13. Psal. 50. Rom. 13. Rom. 11. Math. 11. Gallat 3. 1. Iohn 1. 1. Peter 1. Apoc. 1. 1. Cor. 1. Rom. 7. Rom. 8. Luke 5. Rom. 10. Rom. 8. Rom. 13. Plinius lib. 35. cap. 10. That is to say coÌ„myng out of the Sea The decease of M. Haddon Osoria melancholycke brauler The summe of all Osorius worke briefly coÌ„prehended in three wordes Exclamatâ—oÌ„ of Osorius agaynst Luther Osorius pag. 141. The doctrine of desperation whether is it more proper to the Papistes or to the Lutherans Iohn Eckius with others Henry second FreÌ„ch kyng his death The affiaunce and assurauÌ„ce of saluation wherein is it to be placed Two kyndâ— of desperation The ende and office of the law The lawe vnprofitable to saluation A wholesome kynde of trust and mistrust Osori pag. 141. The trust of saluatioÌ„ depeÌ„deth vpoÌ„ promise not vpoÌ„ the Law Ergo the more assured Promise made before the Law and without the law Galat. 3. The promise of saluation free and simple without condition Fayth onely howe it doth exclude and not exclude good workes Tertull. Actc. 24. Christian peace and affiaunce Rom. 5. Ephes. 3. Hebr. 4. Iohn 16. Galat. 4. Esay 35. Esay 61. Esay 52. Ierem. 23. 32. Ezech. 39. Rom. 4. The righteousnesse of the law and of fayth Leuit. 18. Psal. 142. The affiaunce of workes Barnard How farre the workes of the lawe come short to true righteousnesse Augustine Aug. Confes Lib. 9. Cap. â—3 Gregor in Iob. Cap. 9 Gregor Com. Cap 11. Barnardu Osorius Pag. 142. Phillipica August Epist 105. pag.
Cap. 13. August de grat Christi contra Pellag Lib. Cap. 20. Luther de seruo Arb. Cap. 48.47 ObiectioÌ„ of the Defendours of Freewill taken out of the booke of Hyperaspistes Aunswere Iohn 8. In that men are called holy and wise must be referred not to their deseruyngs but to grace wholy Aug. Epist. 89. ad Hillarium August de serm Dom. in monte Lib. 2. An Argument out of the wordes of August to Hyllary In what sense Aug calleth will Freewill Will seemeth rather to bee termed voluntary theÌ„ free The Confession of Auspurgh Caluinus contra Alb. Phâ—gium Lib. 5. August de bono perseuer prosper Cap. 12 andâ— 21. A comparison of Luthers AssertioÌ„s and the Papistes The fruite and coÌ„moditie of Luthers doctrine Osorius Pag. 151. The man hath spoke Ibidem Osori Pag. 152. The manifold consideration of Necessitie What is Necessary Two beginnynges of Neccessitie Necessitie of CoactioÌ„ Pag. 151. The shamelesse and lyeng cauill of Osorius Osori Argument Aunswere Necessitie of sinnyng is not to be imputed to God but to our selues An other Argument of Osorius Aunswere Freedome taken two wayes Necessitie to be taken two maner of wayes The Necessitie that Luther teacheth doth take awaye fortune and chaunce but taketh not awaye freedome from will Freedome is taken away by coaction not by Necessitie Osori Argument Pag. 151. The CoÌ„futation Origene against Celsus 2. booke Our actioÌ„s must be guded by approued reason and not vncerteine certeinetie An other suttle Sophisme of Osorius is opened Pag. 151. The ObiectioÌ„ of Celestine the Pelagian agaynst Augustine Aug. Aunswere Obiection Aunswere August vpoÌ„ the wordes of the Apostle theâ— 2. Sermon August Epistle to Sixtus Celestius the Pelagian against Augustine August de Corrâ—pt grat Cap. 6. Osor. cauill Pag. 151. Aunswere Osori double errour All thyngs are subiect to Gods prouidence Chaunceable thingesâ— Destiny fortune chauÌ„ce be excluded from beyng the causes of actions The order of superiour and inferiour causes Freewill is neither altogether boÌ„d nor altogether free Necessitie vnchangeable and of certeintie In respect of Gods prouidence all thynges are done of Necessitie and not by chaunce Obiection An Argument taken froÌ„ the preceptes and exhortatioÌ„s of Gods law Pag. 15â— Aunswere August de gratia libero arbit Cap. 16. August agaynst the 2. Epistles of Pelagius Cap. 10. Why the Commaundements of the law were ordeined out of S. Paule Rom. 3.5 Mans infirmitie doth not take away the Necessitie of the law The Necessitie of certeintie doth not diminishe mans endeuour The foreknowledge of GOD doth not take away freedome from man Osorius Pag. 152. Aunswere Of the truth of Gods Predestination and foreknowledge How thynges may be tearmed chaunceable Luther falsely accused to make GOD the Authour of wickedness Luthers assertion defended agaynst the cauill of Osorius An admonitioÌ„ to the Readers August Enchirid 100. To be the cause of Sinne properly ought not to be imputed to God Ambrose of the callyng of the Gentiles the second booke the last Chapter CoÌ„mittyng of sinne can neither be without the knowledge of God nor without his will altogether by what reason Will to be distinguished in God Osor. Drift It is no repugnancie to Gods righteousnes to will sinne in some respect without sinne There is many tymes great diuersitie in causes of oneselfe same action Anselm de casu Diabo li. Cap. 19. Caluine agaynst Pighi Lib. 5. Luthers Caluines doctrine true and agreable touchyng the cause of Sinne. Gods will is not to be measured by the affection of maÌ„s will wherein Osorius doth erre Aug. Lib. 3. de Trinit The will of God higher then all other causes An Obiection out of the Psalm Aunswere Agaynst Gods will without Gods will August agaynst Iâ—liaÌ„ the Pelag. Lib. 5. Cap. 3. Gods will taken two maner of wayes The secrete will of God that is vsually called his good pleasure Gods will discouered in his word is termed Voluntas Signi God is not cause of euill accordyng to his will reuealed by hiâ— word Gods will can not be exempt altogether from the orderyng of causes MaÌ„ 's destruction commeth of himselfe yet not without Gods prouidence Certayne actions in respect of man may be sinnes in respect of God may be righteous God is the cause not the cause of sinnes in sundry respectes August de Praedest grat Cap. 4 How blynding and hardning is to be taken with God Aug. de lib. Arb. grat Cap. 21. 2. Thessa. 2. The true cause of sinne is properly in man not in God August Enchirid Cap. 95. An Argument out of August August against Iulyan the Pelagi 5. book Cap. 3. 1. Kinges Cap. 12. 1. Kings 12. 2. parillipo Cap. 25. 1. Paralipo 12. 2. Paralipo 24. Esay 63. Ezech. 14. Iob. 1. Iob. 1. The meanes of Gods prouidence is notified by example Not to striue agaynst Luther but to warre agaynst God hymselfe Cicereos discourse agaynst Gods prouidence is detestable Cicero de natur deor lib. 2. August de Ciuitat dei 5. Booke Cap. 9. Aug. de Ciuitat dei lib. 5. Cap. 9. Aug. in the same booke and Chap. A suttle Sophisme practizyng to persuade meere absurdities An execrable conclusion The suttletie of the Sophisme is disclosed August de Ciuit. Dei Lib. 5. Cap. 9. Luther doth neither teache euery Necessitie absolutely nor take away freedome from all men August de Natur. Grat. Cap. 22. Osorius pag. 152. An answere to the false diuinitie of Osorius Aug. de Correp grat cap. 14. August de Ciuitat dei lib. 5. Cap. 9. Aug. de peccatis meritis lib. 2. Cap. 5. Oso Cauiâ— August in hys treatise vpon Gen. agaynst Manichaeus lib. 1. Cap. 2. How causes are called onely and proper causes Rom. 3. Pag. 154. Paules meanyng expouÌ„ded accordyng to Osorius Rom. 9. Rom. 10. Rom. 11. The disposicion of Paules discourse of predestination and election after the interpretation of the faithful Osorius pag. 152. Examples of Isaac and Iacob Ismael and Esau. Rom. 9. The example of Pharao All reward of merites excluded Osorius Pag. 155. Maior Minor ConclusioÌ„ Election what signifieth after Osorius logick August Ephes. 1. The ordina-Glose vpon the 1. chap. to the Ephe. Whether Gods Election doe depend vpoÌ„ our actions to come Pag. 256. How Osor. doth define the purpose of God Pag. 156. The cause and reason of Election according to Osor. and the new pelagianes The crafty cauillation of Osorius Pag. 156. Aunswere Rom. 11. Rom. 9. Workes foreseene are not they which are done but whiche are to be done accordyng to the schoolemeÌ„ Workes foreseene are in no respect the cause of Gods election The second Reason The third Reason The fourth Reason The fift reason The sixth Reason The seueÌ„th reason Ezech. 1.16 Corinth 1. August ad Simplicianum The eight Reason the 9. Reason Aug. retract lib. 1. cap. 19. The 10. reason Aug. contra Iulia. pelag lib. 5. cap. 3. August ad Simplici Lib. 1. Quaest. 2. Osori
Argument Aunswere Aristot. Ethic Lib. 3. Cap. 3. The Fallax from that whiche is not the cause to the cause 4. Causes of Election or Predest by Paule Rom 9. Ephe. 1. Rom. 9. Osor. 2. argument The argument pag. 153. Aunswere The Aduersaries obiect resolued Leuit. 20. Numer 11. Marc. 1. The reason of the aduersaries touching the mercy and iustice of God and the cause of the same expounded and confuted The respect of merites are directly against Gods free power Pag. 156. 157. Osori Obiection Aunswere August de nat grat Cap. 5. Math. 12. Rom. 3. Arguments Both the propositiōs of the arguments are denyed All the defence of Gods iustice doth consist in hys will Aug. de Trinit lib. 3. Obiectiō of a Sclaunderer The argument of the Aduersary Maior Minor Conclusion An Aunswere out of S. Paule The Apostle doth aunswere two manner of waies Rom. 9. The similitude of the Potter Rom. 9. S. Paules Argument against foreseene workes The aunswere of this Proctour and others The confutatiō of the aduersaries aunswere Rom. 9. August de Praedest grat Cap. 7. Electiō depēdeth not vpon fayth in our workes but fayth and workes depende vpon Election The stinolous cauillation of Osorius hys ouerthrow Rom. 11. Rom. 9. Rom. 11. Aug. depredest grat Cap. 7. Osorius taken tardy as Enemy to Grace Osori pag. 257. The summe of Christian doctrine doth consist in foure thynges chiefly Electiō and Predestination Vocation Conuersiō Iustificatiō and lyfe euerlastyng Glory of immortalitie Osori doth couer an Enemy of Grace vnder a glorious praysing of vertue Rom. 9. Osori pag. 157. August ad simplicia Lib. 1. Quest. 2. The meanyng of Paule opened by Augustine The defēce of Gods Iustice consisteth not in any thing els thē in the onely mercy of God according to Osorius Esau. Iacob The hardenyng of Pharao Osorius Pag. 158. The confutation of Osori Obiection The chief meanes wherewith Gods Iustice may be defended Rom. 9. An other exception of Osorius confuted Osorius pag. 158. The reason of Osorius touchyng the cause order of predestination Aug. ad simplici lib. 1. quest 2. Rom. 9. The words of Paul expounded August ad simplici Lib. 1. Quaest. 2. In Predest the first cause must be coupled with the last end Osori pag. 158. 159. 160. The aunswere to Osorius cōclusion Pag. 161. Osori pag. 161. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The office of a Iudge of a creatour farre diuerse Rom. 9. Osori pag. 161. The Argument of Osori out of S. Paule The aunswere with an explication of S. Paule Osori Cauill vpō the wordes of Paule Fashioned The will purpose of God the first cause Election Predestination Creation Calling accordyng to his purpose Vocation accordyng to purpose Fayth Iustificatiō The Glory of God the last end Pag. 161. Osori Obiection pag. 161. Aunswere Aunswere Whether vessels of honour be made of wickednes onely as of the first cause Pharaoes Reiection proceeded not of his Rebellion but his Rebellion rather of his reiection A double consideration of the Vessels of wrath Rom. 9. Cauilles of the aduersaries An answere to Osorius Cauils Gods will taken two manner of wayes Psal. 113. Luke 10. Gods will is the beginning and rule of all thinges How wicked men do the will of God I. Thessa. 4. The order and processe of causes Rom. 9. The place of Paule to the Rom 9. expounded The cause effecient The cause deficient How the causes of Election and damnation do differr agree betwixt them selues How Gods will doth behaue it self in the Elect. The damnation of the wicked ought not to be imputed to God In the damnacion of the wicked two thinges are to be cōsidered Malum culpae Malum poenae How the damnation of thē that perish thorow their owne default tourneth to good in the sight of God Aug. Enchi Cap. 95. Aug. Enchi Cap. 100. How the efficient cause of saluation and damnation do differre The efficient cause The deficiēt Cause out of Aug. lib. de Ciuit. dei 12. Cap. 6.9.7 Question Answere The promise of God is generall with a promise Singuli generum Gunera singulorum The end of Creation to Godward The prouidēce of god ought not to be accused in the destruction of the Reprobates How Gods sufferaunce dealeth in mens actions or life Whether Gods sufferaunce or hys will beare more rule in mans lyfe A dubble obiection The originall of sinne is to be ascribed vnto the Creature not vnto the Creatour God dyd not create man to the ende he should perish Frō whēce the cause of damnation sprang at the first The Obiections confuted The cause of eche mās dānation is within him selfe Infidelitie proceedeth rather of ignoraunce thē of will Fayth being the gift of God springeth not frō mans will 1 Peter 2. 2. Thessa. 1. Actes 13. 1. Cor. 2. Esay 6.9 Math. 20. Luke 8. 1. Pet. 2. Two things to be considered in Gods mercy Whether Gods mercy be generall to all indifferently and how it is generall Grace of Vocation Grace of Election Fayth and Saluation take their originall from Grace rather then from our owne will An Aunswere to the place of Chrisostome The secret will of his good pleasure vnreuealed i. Beneplaciti The expresse will of God reuealed i. Voluntas Signi Vocation taken two maner of wayes accordyng to Augustine◠August ad Simplici Pighius touchyng the equalitie of Gods Grace towardes all Pighius similitude taken out of the Epistle to the Hebrues The Reason of Pighius and Osor. is cōfeted Whether it be of God or of man that the good and the euill do differre An answere Pighi similitude The place out of the Epist. to the Hebrues An other Reason of the aduersary leading to absurdity An acceptiō of persones The aduersaries obiections are mett withall That those that are not chosen doe not come how mans will gods predestination do seuerally work Selfe power or libertie to liue after her own will Aug. contra 2. Epist. pela lib. 1. Cap 3. Aug. de predest 1. sancti Cap. 3. Mans will is neuer so free but that it is alwaies coupled with Necessitie The strēgth of Orignall sinne Gods predestination both elder in tyme and in power surmonnting all mās will The obiections of the Aduersaries The aunswere Aug. ad bonifacium lib. 1. Cap. 19. De lib. arb Cap. 2. 17. Aug. de correp grat Cap. 1. epist. 107. ad victalem Wherein effectuall Grace doth consiste Aug. de gra libe arbit Cap. 5. Aug. contra 2. Epist. pela lib. 1. Cap. 18. Osori pag. 162. The complaynt of Osorius agaynst Luther touchyng the subuersion of Ciuill societie The Tyrannicall state of the Pope somewhat troubled by Luther The Pope The Cardinalls Mytred Byshoppes Droues of Monckes Friers The Wolfe doth accuse the Lambe for troublyng the water Gene. 26. The seat of the beast in the Apocali Apoc. 16. 2. Thessa. 2. Amos. 7. 3. Kyngs It is declared by exāples what and how