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
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
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
a whiles Let vs heare Augustine hereupon and make him as it were Iudge of the cause For where question is made Whether God did call all men indifferently by a generall inspiration to fayth and Saluatiō Augustine doth make this aunswere For as much as vocation or callyng is taken two maner of wayes to witte internall and externall true it is sayth he that all men are indifferently called after the maner of that externall calling but all are not as indifferently drawen by this internall vocation And if the cause be sought for why all are not drawen indifferently but that to some it is geuen to others some not geuen He maketh this aunswere Some there be that will say quoth he it is the will of man But we say it is the Grace and Predestination of God But God doth require mē to beleue I confesse sayth he yet is fayth neuerthelesse the gift of God For he that doth require faith doth promise withall that he will bring to passe that they shall performe that which he commaundeth c. And agayne If it be demaunded whether mercy be therefore geuen to man bycause he beleueth or that mercy were therfore bestowed vpon him bycause he should become beleuyng to this questiō he maketh the very aunswere of the Apostles I haue obteined mercy bycause I should be faythfull He doth not say bycause I was faythfull c. And this much hetherto out of Augustine Let vs now come to Pighius And bycause we are happened vpon this place to discourse vpon to witte the equall dispensatiō of Gods mercy It shall not be amisse to consider briefly his opinion herein agreéyng with Osorius altogether For these be the speaches of Pighius God doth offer him selfe sayth he an equall and indifferent father to all persons he ouerspreadeth all mē generally with the one selfe same gladsome beames of mercy and clemency without any difference Now if some through this lenitie become tractable and other some hereby made more indurate this discrepaunce proceédeth frō the corruption of mē There is no vnequallitie of distribution of lenitie and mercy in God For proofe whereof takyng a Similitude out of the Epistle to the Hebrues the iiij Chap. For as not euery land watered with like bountyfulnesse of the heauenly dew doth yeld lyke fruite to the husbandman but one land yeldeth forth corne an other thornes brambles the one wherof is blessed of God the other accursed euen no lesse ioyously doth the mercy of God shyne indifferently with generall and equall largesse and bountie towardes all vniuersally which beyng set wyde open to all alike doth deny it selfe to none but such as will refuse it them selues But some turne to amēdemēt of life through this mercy others some do abuse this mercy to more outragious licentiousnes of sumyng And agayne fetchyng a similitude frō the heate of the Sunne Whereas the Sunne yeldeth one selfe same heate we doe seé that through the same the earth is made more stiffe and hard and the waxe softened and made more plyable Hereupō Pighius gathereth That what soeuer difference is betwixt the good and the reprobate the same wholy to issue out of the corruption of men and not out of the will of God But our Expositours haue sufficiently aunswered this slipper deuise that this Assertion of Pighius and of his mate Osorius that Gods mercy is powred alike into all men is vtterly false and absurde where they do affirme that God maketh no choyse in the dispensation of his Grace that there is great difference betwixt the godly the vngodly in deéde that there is great difference betwixt the good bad we do not deny But where they doe ascribe the principall motion and efficient cause hereof in mans will onely and not in God onely they are altogether deceaued For as concernyng the common nature of mā truly in this we may with more certeintie determine equabilitie of condition in mankynd as that they reteine one semblable condition and qualitie of freé choyse for as much as all beyng created out of one lumpe are alike all poysoned alike with one kynde of infectiō as men that be altogether vnable of them selues to doe any thyng auayleable to Saluation And for as much as this imbecillitie doth infect all mākynde alike as with a generall pestilence It appeareth therfore euidently that this difference standeth not so much vpon the determination of their will or at least if it stand vppon their will yet that it doth not proceéde first from mans will but from the callyng of God whiche offereth it selfe not alike to euery one nor after one maner to all ingenerall but doth diuersly drawe some after one sort and some after an other For as I sayd before The Scriptures haue set downe a double maner of callyng the one wherof is generall and outward The other is inward accordyng to purpose to witte the callyng of them whose willes the holy Ghost doth enspire and enlighten with an inward effectuallnesse But this Similitude of the Clay and Waxe is ridiculous and worthy to be laughed at Bycause that this distinction can not be appliable to Freewill after the fall of Adam For of the whole ofspryng of Adam not some be plyable as Waxe nor some lumpish as hard earth For where God doth fashion vessels of one kynde of Clay as Paule sayth some vnto honour some vnto dishonour no mā is so madd to affirme that the Clay is the cause of this difference but the Potter rather Moreouer to as small purpose serueth that place to the Hebrues which treateth not of Grace Freewill but of the word of God and men whom he doth exhort by way of demonstratiō and cōparison of frutefull grounde to receaue the word of God fruitefull and professe the same with effect The same also is to be vnderstanded of that Parable of the good ground yeldyng to the husbandman plenty and aboundaunce of fruite mentioned in the Gospell But how may these be applyed to Freewill or what will Pighius coyne hereof If Gods word take roote in none but such as be good what auayleth this sentence to establish the doctrine of Freewill For the question is not here whether they onely be good which receaue the word of eternall lyfe effectually But this is the pointe that must be touched From whence men receaue habilitie to be made good of the nymblenesse of their owne will or of the callyng of God And therfore that Parable serueth to no purpose in this case as beyng applied for none other end but to signifie the dispensation and disposition of Gods holy word which in a maner may aptly be compared to seede wh though the husbandman do sow vpon euery ground indifferētly yet it yealdeth forth fruite but in a fewe yea in those also that be good groundes But hauing now rent in sunder these slender and trifling cob webbes The aduersaries notwithstanding be neuer a deale the
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
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
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