faith And thus himselfe being otherwise dead did live or had life in him namely by faith in the Sonne of God and not by the workes of the law Yea he further excludeth even the workes of righteousnes in expresse termes saying thus Not by the vvorkes of righteousnesse vvhich vve have done but according to his mercie he hath saved us Observe that he here directlie affirmeth of himselfe of all the rest that shall be saved that they are saved not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by vvorkes done by them in righteousnes but of Gods meere mercie and grace through Christ Iesus And againe observe that speaking not to unbeleevers but to beleevers Saints and sanctified people living in Ephesus he saith thus By grace are ye saved through faith and that not of your selves it is the gift of God not of vvorkes lest anie man should glorie for vvee are his vvorkemanship created in Christ Iesus unto good vvorkes vvhich God hath before ordained that vvee should vvalke in them Heere also you see infalliblie that workes though done by such as be sanctified and regenerate persons be neverthelesse excluded from being anie cause of their salvation yea by the verie words themselves of the text you perceive that he speaketh expresly and by name of good vvorkes vvhich God hath before ordained that vvee should vvalke in them denying them neverthelesse to be anie cause of salvation But here why doe they speake of anie good workes done by Infidels or before faith received For to speake properlie and truely none doe or can doe good workes so allowed to be in Gods censure but beleeving persons onely inasmuch as the best workes of Infidels and before a man hath received faith be not allowed for good in Gods sight but bee as S. Augustine affirmeth of them Splendida peccata Glittering sinnes Howbeit here remember that although those which be Saints upon earth that is which bee regenerate and sanctified people be thus expresly affirmed to be saved by their faith and not by their good workes yet have they neverthelesse these good workes appointed for them to walke in so long as they live in this world for so this text to the Ephesians directlie sheweth to the end their faith should not be idle but working through love as S. Paul speaketh in another place and that so it might appeare to bee not a vaine and a dead faith but a sound and a lively faith and such as will save a man as S. Iames and the rest of the Scriptures have also before declared Yea this point even Christ Iesus also himselfe by his last Iudgement in the end of the world doth declare namely that the iustifying and saving faith is not voide of good workes but furnished with them and yet that Gods people doe not relye upon them For thus will hee say to his faithfull and elect ones Come ye blessed of my father inherite yee the kingdome prepared for you from the foundation of the vvorld for I vvas hungrie and yee gave me meate I was thirstie and yee gave me drinke I was a stranger and yee tooke mee in naked and ye clothed mee I vvas sicke and yee visited mee I vvas in prison and yee came unto me But now observe that although these elect and righteous persons had these good workes yet doe not they so much as take notice of them much lesse stand upon the merite of them and therefore doe they answer and say Lord when savv vvee thee hungrie and fed thee or thirstie and gave thee drinke vvhen saw vvee thee a stranger and tooke thee in or naked and clothed thee sicke or in prison and came unto thee Reade further the rest of the Chapter to the end of it And by all of it considered together ye may verie easilie perceive first that they bee not the elect and righteous people but the reprobates that stand upon their workes obiect their workes to plead for them And secondlie that Christ their Lord taketh notice of the good works of the elect although themselves take no notice of them nor doe so much as once mention or alledge them Where Christ by alledging their good works would have the world also to take notice and to be advertised that it was not a vaine idle or dead faith but a iustifying and saving faith which these men had For their good workes be there mentioned as testimonies fruites and declarations of their faith and as being Via regni non causa regnandi The vvay vvherein they walked toward this kingdome but not as being the cause of their enioying of that kingdome as S. Bernard also himselfe hath before taught affirmed Yea in verie deede the primarie and original cause of their enioying of that most happie kingdome is there delivered in the former words where Christ calleth them the Blessed of his father and telleth them moreover directlie that they are to possesse this kingdom not by anie purchase or desert of their owne but by way of Inheritance for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Inherite yee or possesse yee it by waie of Inheritance And further he there telleth them that this kingdom was prepared for them long before they were borne or had done anie good workes at all namelie even from the foundation of the world So that this glorious and heavenlie kingdome is given them of Gods meere bountie and grace and is unto them a Revvard according to their vvorkes as the Scripture speaketh but not for their workes as though their workes deserved it or were the meritorious cause of their salvation Yea it is a reward of grace and favour and not of debt or due desert as S. Paul hath also before testified and a revvard of Inheritance as the same S. Paul againe expresly affirmeth it In vaine therefore also is that your distinction of the first Iustification which you make to be by faith without vvorkes and of the second Iustification which you say is by workes and by living an holie and godlie life for the Scriptures speake but of one Iustification in Gods sight availeable to salvation As for that which you call the second Iustification consisting in doing good workes and in holinesse of life and conversation it is as I said before more properlie and rightly to be tearmed as the Scripture calleth it Sanctification it being an effect declaration fruite and consequent of that Iustification we have before by faith as S. Iames and S. Paul and the rest of the Scriptures doe manifestly teach CHAP. V. That Christ is our onely and all-sufficient Redeemer and hath fully satisfied Gods Iustice for our sinnes and the punishment thereto belonging against mens merits and satisfactions in that behalfe and against Popish Purgatorie And that there is no licentiousnesse in this doctrine but the cleane contrary BVt they further accuse our Religion to be licentious because relying wholly upon Christ our
wills and affections good before they have anie goodnesse in them or readinesse to obey him and before that they can give consent to his motions or walke in his wayes And thus is it a thing evident that Gods Love and good Will toward us is antecedent and goeth before our love and good affection toward him for so Christ Iesus himselfe also witnesseth saying Yee have not chosen mee but I have chosen you And so also witnesseth S. Iohn saying expressely Herein is love not that vvee loved God but that he loved us and sent his Sonne to be a reconciliation for our sinnes And againe he saith expresly VVe love him because he loved us first Now then seeing it is manifest throughout the whole course of mens salvation that Gods love and his good will and working is first precedent and goeth before all good wills and loves of men toward him againe and that mens good wills consents loves and affections towards him are caused wrought and procured by himselfe and come in the second place as a thing following after it must needs be granted that Gods will doth not depend upon mens will as an attendant thereupon to follow it but contrariwise that mens will doth depend upon Gods will for him to order frame and dispose it as pleaseth him And therefore you now perceive I trust that this great matter of Salvation dependeth not upon the will of men for if it did who would be damned but upon the will of God who giveth those his saving graces of a lively faith and of a true Christian repentance and conversion to whom hee pleaseth For as S. Paul saith againe expressely Hee doth all things according to the counsell of his owne vvill Howsoever then men are bidden in the Scripture to repent convert return to walk in Gods wayes and to keepe his commandements and such like yet thereupon it followeth not that men have free will and power of themselves to doe these things for it is before proved unto you that it is God that by his grace and spirit working in men maketh them both willing and able to doe these things and to consent to his divine motions before they can doe it Yea albeit they are bidden to choose life yet it is God that must teach and direct them before they can make a right choyce in that case And therefore doth the Psalmist say Shevv mee thy vvaies O Lord and teach me thy paâ—hes Lead me forth in thy truth and teach me for thou art the God of my salvation And againe he saith VVhat man is he that feareth the Lord Him will he teach the way that hee shall choose But to conclude How can mens salvation depend upon their owne wills when as long before they were borne or had anie being in the world or anie will at all they were with GOD and in his counsell determination and purpose elected thereunto namely even before the foundations of the world as the Scriptures doe clearely and directly testifie 5 But then they further obiect that S. Paul saith thus VVhom God foreknew them hee did predestinate c. moreover whom he predestinated them also he called and whom hee called them also he iustified and whom he iustified them also he glorified Here Gods foreknowledge is mentioned as going in order before his predestination and this his foreknowledge say they sheweth that God did foresee and foreknowe what men would bee and what workes and merits they would doe when they should be living in this world and that according thereunto he made his predestination and so they make not Gods will and pleasure but mens future wills workes and merits so long before foreseene foreknown the Cause of Gods predestinating them to salvation It is true in verie deed that God did foresee foreknow what men would and should bee as likewise hee foresaw and foreknewe whatsoever was afterwards to happen or bee in the world but thereupon it followeth not that the good workes of men which hee so foresaw and foreknew were the original and antecedent cause of his Predestination of them to eternali life for they might be a consequent and an effect of his predestination of them for all that as indeed they were and not the Cause For Christ himselfe saith They vvere ordained to this end to bring forth fruite and that their fruite should remaine And so also testifieth S. Paul that they bee Gods vvorkemanship created in Christ Iesus unto good vvorkes vvhich God had before ordained that they should vvalke in them Neither could God foresee or foreknow any merit of salvation to bee in mens workes whereto no such merit belongeth Neither could hee foresee or foreknowe any free or foreward Will in men after the fall of Adam of their owne naturall abilities for the walking in the waies of God as is also before declared But this he might and did indeed foresee and foreknow namely the fall of Adam whereby all mankinde was in respect of themselves most miserable wretches liable to the wrath of God and eternall condemnation Hee did also foresee and foreknow Christ Iesus his Incarnation Passion Satisfaction Righteousnesse and Obedience and that he should be the Saviour and Redeemer of all his Elect For which cause it is said by S. Paul That they which bee Elected were elected in him that is in Christ the mediatour and their head and appointed Saviour and Redeemer who being the second Adam did interpose himselfe and as their suertie did undertake for them to answer whatsoever Gods Iustice would demaund to be performed by him in their behalfe And as for the rest which were not Elected to salvation but refused they being not so beheld nor considered in Christ but as being out of him and consequently as they were in and after the transgression of the first Adam they lye still in that their most wofull estate as having no Suertie to undertake for them nor Saviour appointed to deliver them from the wrath and curse of God to them for their sinnes in his Iustice belonging And therefore doth the Scripture speake in this sort of them namely that The vvrath of God abideth upon them as being never taken away in Christ. And as they were borne in sinne and live in sinne so Christ Iesus himselfe saith that they die in their sinnes So that they never had nor shall have remission of their sinnes nor deliverance from the curse and wrath of God through the death and satisfaction of Christ Iesus 6 For wheras some here obiect that Christ died for all in a generally the Schoolmen answer it with a distinction namely that Christ died for all sufficienter but not efficienter that is sufficiently but not efficiently that is to say his death in respect of the greatnesse vvorth and value of it hee being the Sonne of God aswell as Man was sufficient for all in a generalitie and is therefore propounded as
he speaketh of the whole Booke of the Law saying that It is written Cursed is every one that continueth not in all things that be vvritten in the booke of the Law to doe them doth not this extend to the Morall Law or can these words be restrained only to the Ceremoniall Yea when he further saith thus I had not knowne sinne but by the Law for I had not known lust or concupiscence to be sinne except the Law had said Non concupisces Thou shalt not covet or Thou shalt no lust doth not everie one hereby most plainly perceive of what Law it is that he chiefly speaketh meaneth namely that it is principally of the Morall Law that is of the Decalogue or Law of the Ten Commandements For to what other end else is it that he there expresly and by name rehearseth and bringeth in one of those ten Commandements But yet further he sheweth that there be but two waies of righteousnesse namely the righteousnes that is of the Law and the righteousnes which is of faith and saith that Moses describeth the righteousnesse which is of the Law in this sort viz. That the man vvhich doth those things shall live by them But the righteousnesse vvhich is of faith speaketh after another manner and he sheweth it to consist not in anie doubtfull questioning but in a firme beleeving in Christ vvho is the end of the Law for righteousnesse to every one that beleeveth When therefore he here againe saith touching the vvorkes of the Law and the righteousnesse compassable that way That the man that doth those things shall live by them is it his meaning thinke you that hee that observeth the workes of the Ceremonial Law only without observing or doing anie of the workes of the Moral Law shall live thereby and enioy everlasting happinesse I presume none can be so absurd or unwise as to thinke it It is then a thing verie manifest that hee speaketh not onely of the workes of the Ceremonial Law but of the workes also of the Morall Law and of these chiefly excluding aswell the works of the one as of the other from being anie cause of our Iustification in Gods sight And this is so much the more evident because S. Paul yet further in that his dispute of Iustification excludeth not only the Iewes but the Gentiles also from all hope of Iustification by the Law teaching that they both are to expect iustification in Gods sight Not by the vvorkes of the law but by faith in Iesus Christ. Now yee know that the Gentiles be not bound to the observation of the ceremonial law as the Iewes were but the Gentiles aswell as the Iewes bee bound to the observation of the moral law of the ten Commandements When therefore S. Paul teacheth that aswell the Gentiles as the Iewes are to expect Iustification not by the workes of the law but by faith in Christ it is apparant that he must needes meane to exclude herein aswell the workes of the Moral law whereto the Gentiles are bound as the workes of the Ceremoniall law whereto the Iewes onelie were bound and not the Gentiles for otherwise you will make him a verie vaine and idle disputer in this point as in respect of the Gentiles 5 Howbeit being thus repulsed from this hold they then retire and returne to their old wonted and ordinarie nold wherein they seeme to repose their greatest strength and that is the same which is before mentioned namely that S. Paul when he excludeth workes from being anie cause of Iustification in Gods sight meaneth it of vvorkes done before faith received and whilst a man is an unbeleever and not of workes done after faith received Which works done by a beleeving person doe as they suppose Iustifie before God and in his sight This hath beene before sufficiently answered yet because they so often and usuallie urge it I hope it will not be offensive that I also here once againe make answer unto it First therefore it might suffice to call to your remembrance that which hath been spoken concerning those two faithfull godlie men Abraham and David who albeit they had after faith grace received from God lived well and done sundrie good workes for which they might deserve praise and glorie amongst men yet for al that they deserved no praise nor glorie with God as S. Paul witnesseth nor were thereby iustified in his sight Yea as touching Abraham he saith that notwithstanding all that he did not his vvorkes but his Faith vvas imputed to him for righteousnesse before God And as touching David though he were a man likewise verie faithfull and godly and did manie good workes yet by his godlie life and good workes he never thought to be iustified before Gods tribunall but found all the godlines and goodnes that was in him to bee too defective and to come too short for that purpose and therefore also he crieth out thus unto God saying Enter not into iudgement vvith thy servant for in thy sight shall no man living be iustified Yea hee discribeth the blessednesse of everie man even of the holiest man that liveth to consist not in his owne sanctitie or righteousnesse but in this that His sinnes be forgiven or not imputed to him And so doth S. Paul inferre and teach out of this example of David That God imputeth righteousnesse vvithout vvorkes So that neither the workes which David did nor the workes which Abraham did nor consequently the workes that anie other godly or holie man doth after grace and faith received be sufficient to Iustifie in Gods presence For I knovv nothing by my selfe saith S. Paul yet am I not thereby iustified I might here further desire you to call to your remembrance that holie man Iob and that holy Prophet of God Daniel yea all that godlie companie and Church of God in Daniels time and Esaies time who all did as themselves testifie renounce all their owne inherent righteousnes as too insufficient and unmeet to stand before Gods most pure eies to claime Iustification thereby in his sight Yea if God should looke narrowlie to see what is said done amisse and to recompence it in the rigor and severitie of his Iustice according to mens merits and deserts VVho as the Psalmist speaketh should bee able to stand or to abide it Yea I might here moreover desire you to remember whatsoever is conteined in the former Chapter touching this matter For not the workes even of a iust man doe iustifie in Gods sight as S. Paul prooveth by an expresse testimonie out of the Prophet Abacuk where he saith even of the iust man that He liveth by his faith and not by his Workes And this he urgeth and enforceth againe in his Epistle to the Galathians saying thus But that no man is iustified by the lavv in the sight of God it is evident for saith he The iust shall live by
A FRIENDLY ADVERTISEMENT TO the pretended Catholickes of IRELAND Declaring for their satisfaction That both the Kings SUPREMACIE and the FAITH whereof his Majestie is the Defender are consonant to the doctrine delivered in the holy Scriptures and writings of the ancient Fathers AND CONSEQVENTLY That the Lawes and Statutes enacted in that behalfe are dutifully to be observed by all his Majesties subjects within that Kingdome By CHRISTOPHER SIBTHORP Knight one of his Majesties Iustices of His Court of Chiefe Place in IRELAND IN THE END WHEREOF IS ADDED An Epistle written to the Author by the Reverend Father in God IAMES VSSHER Bishop of Meath wherein it is further manifested that the Religion anciently professed in Ireland is for substance the same with that which at this day is by publick Authoritie established therein DUBLIN Printed by the Societie of Stationers 1622. TO THE HIGH AND MIGHTY KING IAMES BY THE GRACE OF GOD KING OF GREAT Britanne France and Ireland Defender of the FAITH c. CIvill Iustice most Gracious Soveraigne and Externall Peace be as all confesse two things in everie Common-weale much to be honoured and highly respected but they are then doubtlesse of best and worthiest esteeme and most blessed of GOD when together with them Gods Religion flourisheth and the Supremacie of Kings and Princes within their owne Dominions is also as one of his sacred ordinances duly reverenced and obeyed For in the diligent observance of Gods ordinances added to civill Iustice and externall Peace it is as your Majestie best knoweth that the solid durable and complete Happinesse of every Kingdome especially that professeth God and his word consisteth Howbeit concerning points of civill Iustice and externall Peace I shall not neede here to speake anie thing because in those two points and generally in all matters Temporall as they be called the pretended Catholicks of this your Majesties Kingdome doe already of themselves willingly professe and yeeld a very good conformitie without any opposition or contradiction I wish they did also shew as of right they ought and upon better information received I trust they will the like good conformity as touching the two other points which be indeed points of the greatest highest importance namely concerning your Majesties Supremacie and the Religion in which two points it is that their great defect and unconformitie appeareth The cause hereof they alledge to be their Conscience and so I also conceive it But what maner of conscience it is themselves should more seriously consider For if it be as it is indeed not a right but a wrong and an erring conscience all men will grant that such a conscience ought to be rectified and reformed and not persisted in If then matter sufficient to satisfie their consciences in these points shall be shewed unto them it is as much as they can desire and from thenceforth they must eythe◠be conformed or else be held utterly unexcusable as having after that nothing further left to alledge or pleade for themselves in the case This therefore is the thing that I have here attempted endevoured to do perform as I was able and as my other imployments in the affaires of the Cōmon-weale would permit me I confesse that it might have been much better done by sundry and innumerable others that be farre more learned and have also much more leisure for these things then I and that much more might likewise have beene spoken in every severall and particular point then is here by mee delivered But as I could not nor desired to speake all but so much as might suffice so neyther doe I doubt but there will here be found matter sufficient if not redundant to give contentment satisfaction to the conscience of any that will be reasonable and equall and not suffer himselfe to be transported or caried away with prejudice or with perverse or partiall affection The VVorke is I grant in respect of mee in no sort worthy your Majesties view or patrocinie yet in respect of the matter therein handled it being the cause of no lesse then of God himselfe and of his Church and of all Christian Kings in generall if they all knew or would take notice of that which of right belongeth to them and it being your Majesties owne cause more specially and particularly I thought it meetest and my bounden duetie to dedicate it as here in all humble submission I doe to your most excellent Majestie The Almightie evermore keepe and preserve your Highnesse to the great glory of his Name the further comfort of his Church and of all your Majesties Dominions the most ample propagating of his religion and the confusion of all false and Antichristian Doctrines and to your owne everliving honour in this world and everlasting felicitie in the world to come through Iesus Christ. AMEN Your Majesties most humble subject and servant though unworthy Christopher Sibthorp The Preface TO THE HONORABLE VVORSHIPfull and the rest of the pretended Catholikes within the Realme of Ireland IT is cleere and out of all question noble Lords and worthy Gentlemen that the one side namely either the Protestants or the Papists be and must needs be mightily mistaken and strongly deluded whilst they be both so confident and yet so contradictorie and repugnant in their severall Religions opinions but where and on which side this strong Delusion is S. Paul hath foretold long agon and it will hereafter be more fully declared In the meane time some peradventure will take exception to this Work for that it is not done by a professed Divine but by one of another profession Indeed I must confesse that in respect of learning and all other abilities and conveniences it might by manie degrees have beene much better performed by such a one then by mee who am the meanest of manie thousands For which cause it was that I sollicited and that verie earnestly a learned professed Divine of my acquaintance to have undertaken the Worke but Hee whom I thus requested finding himselfe to be otherwise much busied and employed had no leisure to intend it by reason whereof the burthen of it then returned and rested upon my weake selfe Howbeit as I presume nothing of my selfe for neither is there anie cause I should so neither doe I distrust or despaire of the strength of the Almightie whose direction and assistance I therefore most humbly implore to enable mee in this so weighty a businesse wherein I am otherwise of my selfe utterly unable and altogether defective Now then howsoever it is granted that it might have beene much better done by a learned professed Divine yet thereupon it followeth not that therefore it is either unlawfull or unbeseeming Mee or a man of another profession to intermeddle in it For first it is well knowne that manie with whom neverthelesse I neither doe nor is it meet I should compare my selfe have written and that verie commendably even concerning Divinitie who were themselves no professed Divines
assurance of salvation or in the doctrine of redemption or in any point of the religion of the Protestants but the cleane contrary pag. 99 100 c pag. 153 154. c. pag. 125 c pag. 404 c Lay persons may and ought to reade the Scriptures and thereby to examine and try the doctrines of men vvhether they be right or no pag. 73 74 75 76. c. See also the Preface It is impossible for meere men by and in their owne persons perfectly to fulfill the Law of the ten Commandements and so to be iustified yea the Law vvas given to other uses and ends pag. 108 c No such place as Limbus Patrum pag. 130 131 132 M MIracles signes or vvonders done in the antichristian Church pag. 98 99 pag 306 307 pag 280 281 Mens Merits deserve not salvation but damnation p. 110 111 112 113 c. pag 366 367 N THe Name of Christians the most ancient and the most honourable See the Preface toward the end The Name of Catholicks to vvhom it rightly and properly belongeth pag. 63 64 O THe Oath of Supremacie to the King explaned and declared to be iust and lawfull pag 1 2 3 4 c. to the end of that chapter P THe Pope got his supremacie over Emperors and Kings partly by fraude and partly by force pag. 27 28 The Ecclesiasticall supremacie vvhen it vvas first affected by a Bishop vvas oppugned even by some of the B. of Rome themselves p. 13 14 15. Divers generall Councils also against it p 16 17 The Popes Supremacie vvhat a vvicked founder it had and how vvickedly it is still maintayned and upheld pag. 12 Three Texts of Scripture usually alledged for maintenance of the Popes supremacie abused answered p. 11 12 p. 291 292 c Excommunication and the power of the Kâ—yes abused by the Pope for establishing maintenance of his supremacie p. 299 300 301 Divers vvritings forged under the names of Clemens Anacletus Evaristus and other ancients for the upholding of the Popes new Supremacie pag. 12 The Donation of Constantine also forged for that purpose ibid. Miracles signes or wonders also done for that end p. 341 342 c Poperie is a corruption of the most ancient and Christian Religion and is to the Church as an infection or disease is to the body of a man or as a plague or pestilence is to a Citie pag. 38 Pope and Poperie exclaymed against long before Luther or Calvin vvere borne pag. 42 43 44 45 46 c The Popes excommunications and curses to be contemned pag. 44 45 299 Popes of Rome have erred and may erre even in matter of faith and iudicially pag 51 52 53 54. See the Preface also No such place as Popish Purgatorie pag. 125 126 c. to the end of that chapter That there is a Predestination is confessed both by Protestants and Papists the doctrine vvhereof being rightly understood is verie sweet and comfortable and is so farre from introducing any inconvenience licentiousnesse or impiety as that it inferreth the cleane contrary pag. 153 154 155 156 157 158 Predestination dependeth not upon the vvill of men but upon the vvill of God pag. 178.179 180 c Vocation iustification sanctification and all saving graces be consequents and effects of Election or Predestination to life everlasting pag. 154 c pag. 198 c Predestination dependeth upon Gods foreknowledge and vvhat that foreknowledge is pag. 194 195 196 c Faith foreseene and good vvorkes foreseene be not the cause of Predestination but the effect and a consequent thereunto ibid. The doctrine of Predestination teacheth no dissolutenâ—sse or carelesnesse but the cleane contrary pag 154 155 c. p. 199 200 c Predestination teacheth no man utterly to despaire though he be exceedingly vvicked and impious for the present inasmuch as there is a possibilitie to be converted so long as life lasteth as likewise it teacheth no man rashly or unadvisedly to presume p. 157 158 198 200 c The Popish Masse and Popish Priesthood thereto belonging both abominable pag. 217 218 219 c VVhat maner of Primacie it vvas that Peter had amongst the Apostles pag. 295 296 c Popish Priests be not the Ministers of Christ but of Antichrist and therefore to resort to them as if they had commission or authoritie from Christ to give absolution or forgivenesse of sins is vvicked and in vaine pag. 302. c. Q ALl Questions and controversies concerning faith and religion to be decided and determined by the sacred and canonicall Scriptures pag. 49 50 c. See also the Preface throughout R THat there is a Reprobation aswell as an Election and vvhat it is pag. 165 c Reprobation and Election both at one time and the cause vvhy this man in particular vvus chosen and that man refused is Gods own meere will and pleasure pag. 196 197 198 None can certainly determine of himselfe before-hand that hee is a reprobate though he be for the present exceedingly vvicked and ungodly because God may possibly call and convert him before hee dye p. 157.158 p 199 200 Rome apparantly proved to be the vvhore of Babylon p. 246 o. Bellarmine himselfe other Papists confesse Rome to be the whore of Babylon pag. 247 The evasion they make that onely heathen Rome is there intended is shewed to be very vaine and false pag. 247 248 249 c Some special spiritual whoredomes that is Idolatries of the Romish Church pâ—g 258 259 260 c VVho is the Rock and foundation vvhereupon the Church is builded pag. 292 293. c. S THe Spirit that speaketh in the sacred Scriptures is not a private or humane spirit but a divine spirit even the Spirit of God And by this Spirit speaking in those Scriptures is every spiriâ— speaking in men to be tryed pag. 53 54 Exposition of one place of Scripture must be such as agreeth vvith the rest of the Scriptures pag. 58 59 A rule to kâ—ow vvhen a man speaketh by a private Spirit of his owne and vvhen not pag. 53.54 The true Church to be tried and knowne by the sacred and canonical Scriptures pag. 59 60 61 62 Some bookes held by the Papists to be canonicall Scriptures which the ancient Church held not to be so pag. 65 66 The publicke prayers and Service in the Church should be in such a tongue as the people might understand pag 67 The originals of the Scripture incorrupt and to be preferred before that vvhich is called S Hieromes Translation and all other Translations vvhatsoever pag. 67 68 69.70 The English Translation of the Scripture is rightly iustified against the uniust exceptions of Papists pag. 71 Not any humane learning or private spirit of any man but God only and his Spirit is the opener and unfolder of the true sense of the divine Scriptures pag. 73 74 Lay people may and ought to reade the Scriptures pag. 73 74 75 76 77. See also the Preface That there be
but two Sacraments of the new Testament properly so called and that Confirmation Penance Mariage Orders and Extreme unction be not Sacraments properly pag. 204 205 206 207 208 209 210 c That the Sacraments doe not give grace ex opere operato by the verie vvorke or action done by the Minister but grace commeth and is given another vvay pag. 215 216 T TRaditions not specified in the Scriptures affirmed to be Apostolicall there being no assured proofe that they came undoubtedly and originally from the Apostles be not to be urged or imposed upon the faith of men pag. 57 58 c How men in ancient time vvere deceived by Traditions said and supposed to be Apostolicall See the Preface That these Traditions be needlesse because the sacred and canonicall Scriptures vvithout them be perfectly and completely sufficient for all instruction of truth concerning divine and heavenly matters pa. 57 58.64 c. See also the Preface V THat the Bishop of Rome if hee vvere a good and orthodoxe Bishop is no more the Vicar of Christ then other Bishops are pag. 97 To vvhat Vse and end God gave his Law of the Ten Commandements pag. 151.152 it being impossible to be exactly and perfectly fulfiâ—led by men by reason of the vveâ—kenesse that is in all flesh and â—hat God therein is neither cruell tyrannicall or uniust p. 151 152. and pag. 108 109 c W GOod Workes be the effect and fruite of a iustifying faith and doe not iustifie in Gods sight pag. 101 c. p 112 c There is a reward belonging to good Workes but it is a reward of bountie and grace and not of merit or due desert by men pag. 113 114 c. Good Workes be the vvay that men must vvalke in towards the kingdome of God but they be not the cause of their comming thither pag. 105 c. Good Workes and a good life and godly conversation must be observed but not to purchase or merit heaven thereby for it cost a greater price but for other godly uses and ends pag. 110.111 112 c. pag. 121.122.123 124 pag. 151.152 â—o good Workes in Gods sight and censure before faith received pag 147 â—â—od Works done after faith received do not merit at Gods hands â—or iustifie in his sight pag. 148.149.150 â—orkes of supererogation most abominable pag. 151.152 â—orkes of mens owne invention and devising done for and in the â—way of Gods service and religion not commanded by him nor warranted by his VVord whatsoever good intention is pretended â—e neverthelesse not good nor approved in his sight and censure pa. 145.146 FINIS TABULAE ERRATA PAg 1 in marg 1. Pet. 5.12 for 1. Pet. 5.1 2. pag. 3. l. 1. audiens for erudiens p. 10. l. 6. knoâ— for knew p. 11. l. 17. otger for other p. 27. l. 25. Grantzius for Crantzius p. 74. l. 10. hirdly for thirdly p. 96. l. 19. alwayes to be blotted out p. 109 l. 22. Clesiphontem for Ctesiphoâ—â—â—â— p. 111. l. 29 manifested for magnified p. 116. l 18. reade in this sense p. 128. l. 28. able to dye 〈◊〉 able to doe it p. 130. l. 31. highest for highest p. 139. l. 37. himselfe to be blotted out p. 148. â— marg Psal 3.12 for Phil 3.12 ib. Gal. 5 1â— for Gal. 5.17 p. 159 l 4. sim for sum p. 177. l â— hâ—â—gh for though p. 190. l. 28. bloud for beloved p. 193 l. 1. sinnes for sinne p. 200. l. 14 of to 〈◊〉 blotted p. 207. l. 13. outward for inward p. 211. l 31. end for and p. 212. l. 25 popist for â—â—â—pish p. 216. l. 1. in marg Graces for Grace p 222. l. 7 member for members p. 231. l. 25. Traâ—â—substation for Transubstantiation p. 232. l. 6. aswell sense for aswell as sense l. 7. Transubstaâ—â—tiation for Transubstantiation p 239. l. 30. manet for manent p 43. l 13. ef for of p. 184. â— marg Ioâ— 4.10 for 1. Ioh. 4.10 Ioh. 4.19 for 1. Ioh. 4.19 p. 253. l. 8. it for is and l. 26. â— in good measure to be blotted p 254. l. 26. Espencaelus for Espencaeus p. 256 l. 6. continuaâ—â—â— for câ—â—ntenance p 263. in marg Exod. 23.8 for Exod 32.8 p. 271 l. 28 due for done p. 283. l. â— reade Titus Vespasian and the rest c p. 296. l. 1 althought for although l. 25. Legall 〈◊〉 Regall p. 318. l. 3. fable for fables p. 331. l. 31. Imperio for l. 'imperio l 37. had led for hanâ—â— p. 332 l 1. for for so p. 341. l. 6 no for not p. 343 l. 11. redigerint for redegerint and l. 9 â— qurdringentos for quadringentos l. 23 Empires for Empire p. 361 l 9 Doranus for Dorâ—â—nus p. 380. l. 15 21. et for est p 387. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39â— l 5. Apostles for Apâ—â—stle p. 393 l. 26. or three to be blotted p. 395. l. 1 2. in the Church relation to Antichrist 〈◊〉 whose spirit they speake as S. Iohn affirmeth to be blotted p. 400. l. 20. true-Christians 〈◊〉 true-Christian p. 410. l 22. bni for bin p. 243. l 4. heree for here p. 296 in marg l 6. petrus â—â—â—spondet for unus respondit p. 380. l. 20. Theodorum for medorum p 48 Finis libri primi 〈◊〉 Finis primae partis hujus libri p. 63 l 26. that for the. l. 5. uphold for hold p. 64. l. 37. prâ—â—structae for praestructa p. 27. l. 21. Minister for Ministers p. 69. l. 1. perish for passe p. 119. l â— for not p 16 l. 15. by them for to them p. 88. l. 4. strang for strange p. 100. l. 5 truth for trutâ—â— p. 113. l. 26. to superfluous p. 38â— l. 34. odoravit for adoravit p 345. l 19. velunt for velut 〈◊〉 358. l 24. Apostolici for Apostoli p. 365. l. 3. after peace add and ioy p 375. l. 32. of prohibiâ—â—â—on for of a prohibition p. 40. in marg for Cyprian in psalmo ad quid Iustificationes meas 〈◊〉 assumis Testamentum meum per os tuum read Cyprian lib. 2. Epist. 3. ad Caecilium p. 3â—â— l. 1. howres to be blotted p. 401. l 26. licentiousnes for covetousnes Other faults may also escape in the printing which I desire the Reader to correct witâ— his pen. THE FIRST PART of the BOOKE CAP. I. Concerning the Kings Supremacie and the Oath in that behalfe to be taken HIS MAIESTIES Supremacie is chiefly considerable in two respects namely in respect of Persons and in respect of Things or Causes First then concerning his Supremacy in respect of Persons Ecclesiasticall as well as Civill within his owne Dominions who can iustly denie it him Doth not S. Peter expresly require of all Christians that live within the Dominion of anie King that they should submit themselves unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unto the chiefe or supreame person over them It is evident that hee calleth the King
the Protestants concerning iustification by this lively faith and not by anie dead faith is such as you can no way dislike that it is so far from making anie carelesse of doing good works that contrariwise it urgeth abetteth perswadeth and provoketh men unto them if they meane or desire to have such a faith as whereby they may be saved But now although the Protestants doe thus rightly teach that this faith and good workes goe together and be inseparable in respect of the person so that he that hath this faith hath also good workes yet in the point of our Iustification in Gods sight and before his Tribunall they are to be distinguished and to be considered apart and not confusedlie because it is Faith onlie and not Workes whereby we apprehend and applie Christ Iesus unto us as our Righteousnesse To understand this the better you must ever remember that Christ Iesus is in verie deed our Righteousnes for so the scriptures doe plentifullie teach and proclaime Our faith is but the hand or instrument whereby we apprehend and applie that righteousnesse unto us and our good workes be the fruits testimonies and declarations both to our selves and other men of that faith in Christ which iustifieth us before God And therefore it is not enough for a man to say hee hath faith but if hee have that true livelie and iustifying faith which he pretendeth he must declare shew it by his workes for so S. Iames saith Ostende mihi fidem tuam ex operibus tuis shew me thy faith by thy vvorkes And agreeablie hereunto S Paul calleth good workes and a sanctified course of life fructus Iustitiae the fruits of righteousnesse So that wee are first righteous by faith in Christ before wee doe or can bring forth these fruits of righteousnes And so S. August likewise teacheth affirming directly that Opera sequuntur Iustificatum non praecedunt Iustificandum Good vvorkes doe follow him that is formerly iustified and doe not goe before him that is afterward to be iustified And this even Christ Iesus also himselfe declareth namelie that the tree must first be good before it can bring forth good fruit By all which it is verie manifest that good works be not causes but fruits effects and consequents of that faith which iustifieth us before God But this is yet further evident because S. Paul saith expresselie that wee are Iustified by faith and so have peace vvith God Hee further excludeth Workes verie directlie and by name from having anie thing to doe in that act of our Iustification Therefore vve conclude saith he that a man is Iustified by faith vvithout the vvorkes of the Law And againe he saith that God imputeth righteousnes vvithout vvorks Againe he saith It is by grace and not of works Rom. 11.6 And againe he saith It is not of vvorkes Rom. 9.11 And againe hee saith By grace are yee saved through faith and that not of your selves for it is the gift of God and not of vvorkes lest any man should boast himselfe In all which places yee may perceive that how requisite or commendable soever good workes be and what good use soever they have yet they bee directlie excluded from being anie cause of our Iustification and salvation in Gods sight and censure And with this also agreeth that saying of S. Paul in his Epistle to the Galathians where he giveth this conclusion saying Yee are all the sonnes of God by faith in Christ Iesus And so also testifieth S. Iohn saying That as many as received Christ to them he gave this prerogative to be the sonnes of God even to them that beleeve in his name Where you may observe that beleefe or faith is reckoned as the hand or instrument whereby Christ is apprehended or received Againe he saith That God so loved the vvorld that he gave his onely begotten Sonne that vvhosoever beleeveth in him should not perish but have everlasting life In which words you may observe againe the first and originall cause of our salvation to be the meere grace and love of God Secondly the materiall cause to be Christ the Sonne of God with his obedience and righteousnesse And thirdlie the instrumentall cause to be faith or beleefe in that his Sonne and our Saviour Iesus For he saith the text was sent into the world to this end that vvhosoever beleeveth in him should not perish but have everlasting life But consider that he saith yet further That as Moses lift vp the Serpent in the vvildernesse so must the sonne of man be lift vp that whosoever beleeveth in him should not perish but have eternall life Some of you no doubt remember the storie of the Serpent there mentioned which is in the booke of Numbers for after that the people of Israel had wickedly spoken and murmured against God and against Moses The Lord sent fierie Serpents among the people which stung the people so that manie of the people of Israel died Therefore the people came to Moses and said VVe have sinned for we have spoken against the Lord and against thee pray to the Lord that he take away the Serpents from us And Moses prayed for the people And the Lord said unto Moses make thee a fierie Serpent and set it up for a signe that as many as are bitten may looke upon it and live So Moses made a Serpent of brasse and set it up for a signe and when a Serpent had bitten a man then he looked to the Serpent of brasse and lived As therefore Moses lift up this brazen Serpent in the wildernes to the end that whosoever was stung by those fierie Serpents and did looke upon that brazen Serpent might be cured live and was cured and did live accordingly So was also the Sonne of man Christ Iesus lift up upon the Crosse where he was crucified to the end that whosoever is stung with the deadly stings of sinne or of that old Serpent the Divell and doth with the eies of his faith applying him looke upon Christ Iesus so lifted vp and crucified for him should bee healed and have eternall life Where you may againe perceive that as Christ is compared to that brazen Serpent so is our beliefe or faith in him compared to their looking upon the brazen Serpent so that still it appeareth that faith is as the eie or instrument whereby wee behold apprehend and apply Christ crucified as a salve unto us for all our sores For in him is comprehended whatsoever is necessarie or fit to cure us When therefore wee say and speake in this sort that Sola fides iustificat Faith onely iustifieth wee meane not that this faith is so sole or alone as that it is without good works but that in the act of our iustification before God and in his sight and as it respecteth and apprehendeth Christ the obiect of it it is sole and alone workes having no
part with it in that apprehensive facultie Where also you may understand how S. Iames S. Paul be cleerly reconciled between whom neverthelesse there neither is nor ever was anie variance being rightly understood namely even by that evident common and knowne distinction that CHRISTVS iustificat effectivè Fides instrumentaliter sivè apprehensivè Opera declarativè CHRIST is he that iustifieth in verie deede effectually Faith iustifieth instrumentally or apprehensively and workes iustifie declaratively that is they doe declare or shew forth unto men the goodnesse and livelinesse of that faith whereby as by an instrument apprehending Christ our righteousnesse wee are iustified in the sight of God And this is the reason that S. Iames spake in that sort before mentioned viz Declare or Shew me thy faith by thy vvorkes and I will shew thee my faith by my workes In which sense also he further saith that Abraham was iustified that is was shewed or declared to be iust by his workes when he offered Isaac his sonne upon the Altar Likewise hee saith that Rahab the harlot vvas iustified that is was shewed or declared to be iust through workes when she received the messengers and sent them out another vvay So that to bee iustified by workes in S. Iames is nothing else but thereby to be shewed or declared to be iust For all S. Iames his dispute in that place if you well observe it is directly and expresly against a Dead faith which hath no good workes with it and against that vaine man that shall say or thinke that he hath a faith good enough to save him when as being without workes it was indeede but an idle brag and conceite and not a lively or saving faith but like a bodie without a soule as he there resembleth it for that it hath not the action of a living thing appearing in it The iustification therefore by faith without workes whereof S. Paul speaketh and the iustification by workes and not by faith onely that is when faith onelie is pretended or alledged which is destitute of good workes whereof S. Iames speaketh appeare to have no contradiction or contrarietie at all but a verie plaine evident and cleare consent and agreement For both those Apostles doe teach alike and concurre in this that the iustifying and saving faith is not an idle or dead faith but such a one as is livelie and operative working by love and bringing forth the fruites of good workes And therefore doth also S. Paul aswell as S. Iames require of all beleevers in Christ that they be carefull to shew forth good vvorkes and of as manie as be redeemed by him and iustified by faith in him that They should bee zealous of good vvorkes Yea although hee teacheth that wee are iustified in Gods sight and saved by grace through faith and not by workes yet he further addeth and saith neverthelesse that VVee are his vvorkemanship created in Christ Iesus unto good vvorkes and that God hath before ordained those good vvorkes that vvee should vvalke in them So that good workes be as S. Bernard also witnesseth of them Via regni non causa regnandi The way vvherin men must vvalke tovvards Gods kingdome but they be not the cause of their raigneing or of their comming thither As for that they obiect touching the Heresie of faith only iustifying or saving which S. Augustine saith was held by some in the Apostles time the same S. Augustine himselfe there plainely declareth that the heresie was of them that thoght they might be iustified or saved by such a faith as was void of good works which is indeed an heretical or erroneous opinioÌ„ which nothing toucheth us yea which we likewise condemne detest as much as anie ever holding with the same S· August with S. Paul S. Iames and the rest of the Scriptures that a iustifying or saving faith will produce good workes and a care to live well and in obedience to all Gods commandements Here then you may see the unsoundness of that distinction which the Rhemists and other Papists use viz. that workes done before Faith received that is whilst men be Infidels and unbeleevers do not indeed Iustifie but works done after faith received that is after that men be beleevers do say they iustifie in Gods sight For doth not S. Paul in that his dispute concerning Iustification expressely mention the example of Abraham as being the father of the faithfull in that case And doth he not say of that beleeving and godlie man Abraham that his Faith was imputed to him for righteousnesse before God and not his Works And doth he not further say that David likewise describeth the blessednesse of a man to consist not in anie workes or inherent righteousnesse of his owne but in remission of his sinnes and in Gods not imputing sinne unto him yea unto whom God imputeth righteousnesse without workes as he there directlie speaketh Was not S. Paul also a godlie and faithful man and one that had received grace from God and done manie good workes after that faith and grace received and yet he saith thus of himselfe Doubtlesse I thinke all things but losse for the excellent knowledg sake of Christ Iesus my Lord for whom I have counted all thiâ—gs lâ—sse do iudge them to be dung that I might win Christ might be found in him that is not having mine owne righteoâ—snes vvhâ—ch is of the Law but that righteousnes which is through the faith of Christ even the righteousnes which is of God through faith In which words ye see that S. Paul thogh a godly man yet disclaimeth all his own works and inherent righteousnesse whatsoever accounting it as Dung and altogether unmeet to stand in Gods presence and before his Iudgement seate to claime Iustification by that all his ioy delight and desiâ—e was to goe out of himselfe and to be found In hâ—m that is in Christ and so to have his righteousnesse and not his owne imputed to him For in Christ it is that the Father is vvell pleased and in Christ it is and for his sake and not for our owne that vvee are accepted As hee likewise saith againe There is no condemnation to them that be in Christ Iesus And againe he saith God hath made him to bee sinne for us vvhich knew no sinne that we should be made the righteousnesse of God in him Where you also see that Christ Iesus our most kinde Suertie and most loving Saviour though hee had not anie the least speck or spot of sinne but was most holie most pure and in all compleate fulnesse and perfection righteous in himselfe had neverthelesse our sinnes imputed to him that wee might be made the righteousnesse of God In him as this Text speaketh and not in our selves As Christ then became sinne in respect of the imputation of our sinnes unto him so are we iudged righteous in Gods sight not by
Christ imputed to us by faith And so also doe the Divines of Coleyn teach that we are Iustified by the righteousnesse of Christ not as it is without us abiding in him but as the same being apprehended by faith is imputed to us CHAP. IV. Certaine objections of the Adversaries answered concerning this matter of Iustification FIrst the ambiguitie of this word Iustificare seemeth much to misleade you in this point for you will have it to signifie and import to make a man iust who before was uniust by a quality of Iustice inherent in his owne person And true it is That whosoever is Iustified is also sanctified so that hee hath in some sort a Sanctitie or Iustice inherent in his owne person by the operation of Gods spirit within him This then which you call Inherent Iustice in a man is the same that wee call Sanctification and is not all one with Iustification but is a fruit effect and consequent of it Neither doth the word Iustificare to Iustifie evermore so signifie but sometimes it signifieth to declare or approve one to be Iust as in Psal. 51.4 and Rom. 3.4 where it is thus said to God himselfe That thou mayest be iustified in thy sayings meaning that thou maist bee declared or approved to be Iust. And so in the first of Tim. 3.16 Christ is said to be Iustified that is declared or approved to be iust And this sense also doth S. Iames in his second Chapter of his Epistle say That a man is Iustified by vvorkes that is declared or approved to be Iust by them as being the fruits and declarations of his faith And sometimes againe it signifieth by a Iudgement or sentence to absolve and acquit a man of faults and crimes laid to his charge of all punishments to the same belonging as in Pro. 17.15 it is said Hee that Iustifieth the vvicked and hee that condemneth the Iust even they both are an abhomination unto the Lord that is hee that absolveth or acquiteth a wicked man in Iudgement when contrariwise he should be condemned and he that condemneth a Iust and innocent person who should of right be acquited both these are abhominable in Gods sight Where you see that to Iustifie the wicked is not by alteration of qualities actuallie to make a man Iust who before was unjust but it signifieth by sentence and Iudgement to acquit and free him that is accused And thus is the word Iustifie taken in S. Pauls discourse touching this matter as to omit all other places is manifest by that one place of Rom. 8.33 34 where it is said thus VVho shall lay anything to the charge of Gods elect It is God that Iustifieth who is he that condemneth Where you see that the word Iustifie is set as opposite to the word Condemne and consequently signifieth an acquiting cleering freeing or discharging of whatsoever may bee laid to the charge of anie of Gods elect and chosen children 2 Neither can anie rightly conclude because this righteousnesse of Christ is thus said to be imputed by faith that therefore it is onely an imaginarie and phantasticall Iustice and no Iustice or righteousnesse indeed yea such blasphemies must be detested For the word Imputed doth not diminish or detract from the truth of the Iustice as though it were imputed or reputed for Iustice which were none revera but it signifieth that as it is in it selfe a most pure full perfect and complete righteousnesse being farre above the best righteousnesse that is to be found in anie earthly Saints or such as be meere men so doth God accordingly reckon and esteeme of it So that although we be most uniust in respect of our selves yet by having Christs righteousnesse imputed to us we are in him really and truely Iust righteous and without all spot staine or imperfection For Christ with all his merits righteousnesse satisfaction and obedience is not by way of fancie opinion conceit or imagination but revera actuallie and verilie bestowed and given of God to all his faithfull and beloved children Vnto us a childe is borne unto us a sonne is given saith Esay the Prophet And againe it is said That God so loved the vvorld that he gave his onely begotten Sonne c. And it is said againe that He vvas given of God his Father to the Elect and that those Elect were likewise given of God to him Agreeably whereunto speaketh also S. Paul saying that Christ is made unto us of God vvisedome and righteousnesse and sanctification and redemption that as it is vvritten vvhosoever glorieth should glory in the Lord. Seeing therefore Christ with all his obedience and righteousnesse is given unto us of God and that wee take and receive him by faith there can be no doubt but that he is as verilie and reallie become ours as anie mans lands possessions or goods become his which he hath by lawfull conveyance or gift from another man 3 But when we say that Faith only Iustifieth in Gods sight you further obiect that this word Onely is more then is in the Scripture to be found Howbeit you may observe that in the Gospel of S. Marke Christ said thus to one Be not afraid onely beleeve But neither are these words Trinity Consubstaâ—tiall c. expressely found in the Scripture but so long as the effect and equivalencie of them is there found it sufficeth In like sort if words equipollent or equivalent to this word Onely be found in the Scripture it sufficeth What is then the sense of this word onely in this position Faith onely iustifieth it is added to exclude vvorkes and their merit from being anie cause of that our Iustification in the sight of God Now then when the Scriptures expresly and plentifully affirme that vvee are Iustified by faith vvithout vvorkes and by faith and not by vvorkes is it not as much as if they had said in plaine termes that wee are Iustified by faith onely Againe when the Scriptures say and teach that vve are Iustificati gratis and ex gratia and per gratiam Iustified franckely and freely that is for nothing paid or performed on our parts and of grace and by grace Doe not these words fully import and cleerly shew that we are Iustified without anie merits or workes of our owne deserving it Can anie thing be more plainely declared 4 Neverthelesse they still seeke refuges and therefore sometimes say that When S. Paul speaketh of the Workes of the Law excluding them from Iustifying in Gods sight he meaneth only the vvorkes of the Ceremonial Law and not the vvorkes of the Morall Law But indeed S. Paul speaking of the Workes of the Law verie apparantly meaneth as well the Workes of the Morall law as of the Ceremoniall for when he saith that Not the hearers of the Law but the doers of the Law shall be Iustified can this be intended onely of the Ceremoniall law without anie regard at all had to the Morall Or when
an excellent Master-builder had laid for a foundation in this work and building him that is the onely foundation namely Iesus Christ. And he there proceedes in that similitude shewing that all the rest of the building should be sutable and correspondent to this foundation whosoever were the builders or workemen in that worke and therefore he biddeth everie workeman and builder in this worke that is everie Teacher and Minister of the Gospell to take heed bovv he buildeth vpon that foundation for if anie of them build upon it gold silver or precious stones that is pure and sound doctrine sincerely delivered he shall receive a reward at Gods hand But if anie of them build wood hay stubble all which be combustible matter and upon triall by fire will soone bee burnt up and consumed whereby unsound doctrine or such as is not soundly and sincerely delivered is understood This man in respect of his unsound combustible stuffe is therein to suffer losse yet himselfe shall bee saved because he holdeth the foundation namely Iesus Christ and the iustifying faith in him Yet as it vvere through the fire because though himselfe be saved holding the foundation yet the frothie unfound and vanishing stuffe which he builded thereupon must perish and bee lost as wood hay and stubble perish and bee consumed when they come once to the fire Gods word is in the Scripture resembled to fire and when mens doctrines both for matter and manner shall be brought to be examined and tried by this fire then as in a cleere day the darkenes of the night being dispelled things appeare evident and manifest so will it also by that triall cleerely appeare and be manifested howsoever before they lay hid and obscure what doctrines bee sound and what unsound what be firme substantiall and permanent and will like gold and silver endure tryall by the fire and what be like wood hay stubble and such combustible matter as when it commeth to bee tried by fire â—s found vanishing stuffe and soone consumed and abolished You see then the true sense and meaning of this Text and that it no way enforceth or inferreth your Purgatorie fire Yea it speaketh not one word of purgeing by fire but of trying by the fire and that also not of mens persons as you suppose but of their workes For all which causes it neither doth nor can possiblie make anie proofe at all for your so much fancied and imagined Purgatorie 5 These which be your chiefe Texts being answered let me now desire you to consider further the fourteenth chapter of the Revelation of S. Iohn where it is written thus Blessed are the dead vvhich dye in the Lord forthwith Even so â—aith the spirit that they rest from their labours and their vvorkes follow them which words are not onelie to be understood of Martyrs but of all other also that die in the faith of Christ for as all the godlie are said to live in Christ 2. Tim. 3..12 so are they likewise said to die in Christ or to be the dead in Christ 1. Thess. 4.16 All godlie and faithfull people then and not Martyrs onelie be such as die in the Lord and consequently be here affirmed and pronounced to be blessed forthwith even presentlie after their death and departure out of this world for the Text saith they be Beati à modò blessed forthwith or immediately after their death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Greeke that is from that verie present time forward Seeing then they be in the state of blessednesse forthwith and have rest from all paines and labours and have also the reward of their workes accompanying them and bestowed upon them it must needs be granted that they come into no such painefull terrible and tormenting place as your supposed Purgatorie is The Rhemists hereunto answere that being in Purgatorie they are blessed and rest in peace in respect they be discharged of the labours and afflictions of this life and which is more from the daily dangers of sinne and damnation and be put into infallible securitie of eternall joy with unspeakable comfort of conscience But first a poor blessednes miserable coÌ„fort must it be to be freed from the miseries calamities of this life to be cast into much greater miseries calamities afterward namelie into those hote burning fierie flames of Purgatorie there to be tormeÌ„ted for I know not how manie hundreds or thousands of yeares For ye say That such so great be the paines of Purgatorie that there is no difference between them and the verie pains of Hell it selfe but only in respect of the continuance of the time viz. that Purgatorie paines be temporarie and not lasting ever whereas Hell torments be everlasting Which being so I would faine learne how the Soules departed that suffer paine after this life ended can certainly tell whether for the present they be in Hell or in Purgatory for the paine and torment being alike in both and no difference betweene them in respect of the degree of pain but of the continuance onely those that after their death suppose themselves to be in Purgatory may possibly be in Hell the place of the damned for ought they for the present there know finde or feele to the contrarie But secondly it is but a meere fancie and imagination when they say that they have there unspeakeable comfort of conscience for how can they have such unspeakeable comfort of minde where they have such intolerable torments as be equall for the time they be there to the verie paines and torments which the damned soules suffer in Hell And where they say that being in Purgatorie they have infallible securitie of eternall Ioy this is likewise another meere imagination and dreame for what proofe or warrant from God or his Scriptures can they shew for these things None at all doe they or can they shew but their owne or other mens conceits and supposals Themselves doe say that none in this life can be infalliblie assured of his salvation without a speciall revelation from God which way I pray you come those soules to be so assured which be in Purgatorie Have they anie revelation of this matter there given them from God Or if yee say they have How doe ye prove it for the wiser sort of people will no longer be fed with bare words opinions conceits or imaginations of your deceived Church But yet further what need anie of Gods children goe to this your Purgatorie there to bee put in infallible securitie of eternall Ioies when as they may have that benefite even in this life Yea they actuallie have that unspeakeable solace and benefite namelie an infallible assurance of their salvation in this veâ—ie life as afterward in his due place is declared Lâ—ying therein with a ioy that is unspeakeable and glorious as S. Peter also himselfe speaketh and himselfe witnesseth Howbeit I grant that in S. Augustines time some opinion of such
unto them and which they heard profited them not why because it vvas not mixt vvith faith in them that heard it Which faith is Gods gift and bestowed where hee pleaseth Againe it is written that at the word and preaching of Christ Iesus and most wonderfull and mightie Miracles which hee did manie beleeved yet some beleeved not yea They could not beleeve saith the Text. Againe it is written of some men that they have such hardnesse of heart that it is a thing impossible for them to be renewed by repentance And what is the great and supreme reason of all this difference amongst men but this that some are Elect and some Reprobate some are ordeyned to salvation and some to damnation and according to that diversitie of men God either giveth or withholdeth his saving graces 4 It is a thing well knowne to all true Christians that none can be saved unlesse they have an unfained and heartie repentance and a true and lively faith in Christ Iesus which is alwaies accompanied with a care to walke in Gods waies and in obedience to his commandements Now this repentance and faith be both the gift of God and be not in mens powers to have them at their owne commands or at their owne wills and pleasures and consequently it must be granted that Mens salvation doth consist not in their owne wills and pleasures but in Gods will and pleasure That Repentance is the gift of God S. Peter and the rest of the Apostles expressely witnesse affirming that it is God that gave repentance to Israel and remission of sinnes And so againe doth S. Paul expressely declare that Repentance is the gift of God Therfore is it said also in the Lamentations of Ieremy Turne thou us O Lord unto thee and we shall be turned And likewise in the prophecie of Ieremy thus Convert thou mee and I shall be converted And that Faith also is the gift of God the Scriptures doe cleerely witnesse For which cause S. Paul saith expressely that Not by vvorkes but by grace men are saved through faith and that they have this faith not of themselves for it is saith he the gift of God Seeing then that none can be saved without this faith and repentance and that faith and repentance be both the gift of God and that men have them not of themselves nor within their owne power it must of necessitie be granted that mens salvation consisteth not in the power will of men but in the power and will of God who is the giver of those saving graces Where withall you may perceive how erroneous and false that doctrine and conceit of mens free-will is as touching things celestiall and divine For what freedome of will in things appertaining to Gods service and kingdome can he have that is ensnared by the Divell and held captive by him to doe his will as Saint Paul speaketh untill it please God to deliver and set him free Or what freedome or forwardnesse hath anie man since the fall of Adam and mans nature corrupted and depraved by that meanes to come unto God or godlinesse of his owne naturall powers and abilities especially when Christ Iesus himselfe also saith thus No man can come unto mee except the father which sent mee doe draw him For if he must be drawne before he can come as here it appeareth that hee must it sheweth that hee hath backwardnesse enough but no forwardnesse at all of himselfe to come unto God And this againe the Scripture witnesseth in Gen. 6.5 and Gen. 8.21 that untill God worke in a man the imaginations of the thoughts of his heart be only evill continually And so also witnesseth S. Paul saying in 2. Cor. 3.5 that vvee are not sufficient of our selves to thinke any thing as of our selves but our sufficiencie is of God Yea S. Paul saith further expressely that The naturall man perceiveth not the things of the spirit of God for they are foolishnesse unto him neyther can he know them because they are spiritually discerned If the corrupt naturall man cannot so much as perceive or understand the things of God untill hee be enlightned by Gods Spirit and have received from him supernaturall grace how can he possibly will or affect those things which he understandeth not For the understanding power or facultie must goe before as being the directer of the will and affections Againe doe not the Scriptures require the old man to be put off and the new man to be put on and men to be regenerate and borne anew to become new creatures to be enlightned to be changed by the renewing of their mindes and such like What doe all these phrases and manner of speeches declare but that mans nature since the transgression of Adam is horribly polluted defiled and corrupted and that they have now none of these supernatural qualities within them by vertue of their owne natural powers and abilities S. Paul againe directly sheweth that these and all other good graces and Christian vertues whatsoever be wrought in a man by Gods spirit and be the fruits of the same his spirit And S. Iames also teacheth the same as likewise all the rest of the Scriptures doe Yea S. Paul saith expressely that Men are dead through their sinnes and corruptions untill they be quickned and made alive by the operation and working of God within them If then since the fall of Adam we be all Dead men in respect of our owne selves untill God by his spirit worke in us to quicken us it is cleere that in respect of our owne natural abilities wee have no more power to come unto God then a dead man hath power in himselfe to rise againe or to walke stirre move go or to doe anie action of life for which cause also Regeneration is called The first resurrection Rev. 20.6 It is true that men have an understanding and a will but to understand well and rightly the word of God and things perteyning to Gods kingdome or to will and affect the same divine things commeth not from men but from God who enlightneth that their understanding which was before darke and maketh their will and affections enclined and to consent unto godlinesse which were before perverse and enclining another way And therefore doth S. Paul say againe most plainely thus It is God which vvorketh in you both the vvill and the deed even of his owne good pleasure Agreeably whereunto God himselfe also speaketh thus A new heart vvill I give you and a new spirit vvill I put vvithin you and I vvill take away the stonie heart out of your body and I vvill give you an heart of flesh that is a soft and mollified heart and I vvill put my spirit vvithin you and cause you to vvalke in my Statutes and ye shall keepe my Iudgements and doe them Where likewise you see that Gods working and grace doth frame make mens
love Non quia futuros tales nos esse prâ—scivit sed ut essemus tales per ipsam Electionem gratiae Not because he foreknevv that vve should be such but that vvee might be such by the verie election of grace saith S. Augustine By all which you cleerely may perceive that not foreseene or foreknowne faith in Christ not anie foreseene good vvorkes the fruites of the same faith nor anie sanctitie or obedience that men have or performe unto God bee the cause of their predestination to eternall life but a consequent and an effect of it And this S. Paul also yet further and fully sheweth where he maketh mens effectual Calling and Iustification and consequently Sanctification and Glorification also it selfe to depend all upon this that God hath predestinated them And even this predestination likewise he maketh to depend upon his fore-knovvledge that is upon his fore-purposing of them to this eternal glory in his owne secret approbation of them and Counsell had with himselfe before the world was made And againe S. Paul yet further declareth it saying that God hath saved us and called us vvith an holy calling not according to our vvorkes but according to hâ—s ovvne purpose and grace vvhich vvas given to us through Christ Iesus before the vvorld vvas Be not these words most plaine direct and expresse for this purpose But yet againe he saith There is a remnant through the election of grace and if it be of grace it it is no more of vvorkes oâ—hervvise grace vvere no more grace But if it be of vvorkes then is it no more grace othervvise vvorke vvere no more vvorke Yea againe speaking of the two Children of Rebecca Iacob and Esau he saith that the one was loved and the other hated and that before they vvere borne and vvhen they had done neither good nor evill That the purpose of God according to election might stand and not of workes c. What would you have more For by all these Texts and sundrie other which might bee cited if neede were it is abundantly manifest that not future faith or future good workes but the meere good pleasure and will of GOD and his owne most free purpose and Counsaile had with himselfe otherwise termed his fore-knovvledge was and is the first primarie and original cause of mens predestination to eternal life And consequently you may withall perceive that not future unbeleefe or future bad works but Gods owne meere pleasure vvill and purpose was and is likewise the original cause of the Reprobation or refusal of them that were refused or not elected For the Election of the one sort from the rest and the reprobation that is the preterition or refusall of the rest that were not elected being done both at one time must needs both have one and the selfe same primarie and originall cause namely the free and uncontrollable vvill purpose and pleasure of the Almightie 9 For indeed beside the will of God which is ever Iust and the highest and supreame cause of all things what cause or reason can be shewed on mens behalfe why God should Elect and choose that particular man to salvation and refuse this why he should choose Iacob and refuse Esau or why hee should choose Paul and refuse Iudas Iscariot If you answer and say that originall sinne was and is the cause of that difference Doe you not consider that Iacob had original sinne aswell as Esau and that Paul had it aswell as Iudas and that all the Elect have it aswell as the Reprobate So that if Original sinne wherewith all are infected alike had beene the cause of Reprobation then should all have beene reprobated one aswell as another And this even Bellarmme himselfe saw affirming that the cause why God hated Esau before he was borne was not original sinne for if that had beene the cause he should for that cause saith he aswell have hated Iacob as Esau. Yea Gods electing of some and consequently his reprobating or refusing of the rest whom he did not elect was in respect of the purpose and decree of it before the foundations of the world were laid howsoever in respect of the manifestation of it it was not til after the Creation and fall of Adam How then could anie sinne either Orâ—gâ—nal or Actual be the cause when at the time of the purposing of this reprobation as also of Election neither men nor Angels nor world was made nor anie sinne committed If you answer that although sinne were not then committed yet God foresaw it should afterward bee committed and that sinne thus foreseene was the cause of the decree or purpose of reprobation you know that God did foresee sinne aswell in the Elect as in the Reprobate and therefore if sinne foreseene should be che cause of the purpose or decree of reprobation then again should all have beene purposed or decreed to bee reprobated in as much as sinne was foreseene to be in all the people of the world If you reply and say that although sinne was foreseene in all yet it was with a difference because some namely the Elect were foreseene to bee beleeving and repentant sinners new Creatures mortified regenerated iustified and sanctified persons and so were not reprobates I answer that this faith repentance effectuall calling mortification regeneration iustification sanctification and all saving graces whatsoever were so foreseene in the Elect not as antecedent causes but as consequents and effects of that their predestination and election and as dependants thereupon for so is it before proved and apparant and therefore the Reprobats on the otherside must be deemed to have their occecation and obduration in their sinnes and their vnregeneration unmortification unsanctification uneffectual calling and the absence defect or want of saving graces not as Antecedents but as Consequents likewise and Events following that Decree of their not Election otherwise called their Reprobation And this will be yet the more evident if we enquire search whence this difference of sinners ariseth namely that some bee mollified repentant regenerate iustified and sanctified persons and that some others be not so Is it not because God doth bestowe those his saving graces upon the one sort and not upon the other And why doth hee bestow them upon the one sort and not upon the other Is it not because the one sort be Elect and the other Reprobate And why be the one sort Elect and the other Reprobate can anie other reason be yeelded for it but Gods owne meere will and pleasure You see then that in the conclusion you must bee forced in this case to have recourse to the meere pleasure and will of God and to make that as indeed it is the true highest and supreame cause why God chooseth this man and refuseth that man and accordingly giveth his sanctifying and saving graces to the one and not to the other It is true neverthelesse that Reprobation hath an eye
of his most holy and most pure Religion and ordinances delivered in the sacred and canonical Scriptures the Infallible rule of Truth For doe you thinke that ever Christ and Antichrist will agree together VVhat hath the chaffe to doe vvith the vvheate saith the Lord. Or VVhat fellowship as S. Paul speaketh hath righteousnesse vvith unrighteousnesse vvhat communion hath light vvith darkenesse vvhat concord hath Christ vvith Belial vvhat part hath the Beleever vvith the Infidel vvhat agreement hath the Temple of God vvith Idols In some things I grant the Popish Church holdeth rightly and in all things such is the mysterie of Iniquitie maketh a semblance and pretence of pietie and Christianitie But take heed and be not here with deceived for beside that it is the nature and maner of Hypocrisie so to doe you now I hope doe sufficiently understand that neither the Pope of Rome could be Antichrist nor his Church be the Antichristian vnlesse they did make this semblance of pietie outward shâ—w and pretence of Christianitie yea cleerely they should be altogether Vnchristian and not Antichristian people if they made no semblance or profession at all of Christ. But all is not gold that glistereth nor that ever right and true Christianitie that seemeth to be so The Divell himselfe will hold some things rightly and will sometimes utter and tell some truths but it is to the end to gaine credite and beleefe to himselfe at other times and in other things when and wherein he speaketh lies And this craft and subtiltie have all Antichristian and false teachers learned and do practise being as S. Paul calleth them False-Apostles deceiptfull vvorkmen transforming themselves into the Apostles of Christ And no marvaile saith he for Satan also himselfe is transformed into an Angel of light Therefore it is no great thing though his ministers transforme themselves as though they vvere the Ministers of righteousnesse vvhose end shall be according to their vvorkes Now then concerning the Kings Supremacy and his Authoritie in all kinde of causes and over all sorts of people aswell Ecclesiasticall as Civill you see what it is and you understand I trust the cleere lawfulnesse of it within his owne Dominions For a time there was as before is shewed when the Bishop of Rome was limited his precincts and bounds aswell as other Bishops and had no more Supremacy or Authoritie over other Bishops then they had over him Yea a time there was when Bishops in a Councell assembled had authoritie over the Pope of Rome and might and actually did depose him and when also the Bishops of Rome were subiect to the Emperor and at his command as is likewise before declared So that the best title which the Bishop of Rome at anie time had to his Supremacie within anie Kingdome appeareth to be not by anie institution or law of God but by an humane constitution onely and a positive law And seeing that this his Supremacie was afterward put downe againe dissolved and abolished within this Kingdome as also in all the rest of his Maiesties Dominions by as high and as good authoritie as at anie time it was erected and established in the same namely by Act of Parliament made within those Realmes Everie subiect to his Maiestie now standeth tied and bound in duetie utterly to renounce and forsake it If yet yee alledge as ye sometimes doe that for the space of divers hundreth yeares in the later times the Kings and Princes in Christendome submitted themselves to this Supremacie of the Pope I answer first that it is apparant that Non fuit sic ab initio it vvas not so from the beginning and that the most ancient Precedents be to the contrarie Secondly that this was to fulfil a prophecie in the Scripture which foretold that so it should come to passe namely that these Kings should vvith one consent submit or give their Kingdome unto the Beast untill the vvords of God vvere fulfilled Yea these Kings not onely submitted themselves and their Kingdomes to this Supremacie of the Pope but to the adulterated Religion likewise of that Whore of Babylon the Papal Citie of Rome to fulfill the like Prophecie which saith that vvith her have committed fornication the Kings of the earth and the Inhabitants of the earth have beene made drunken vvith the vvine of her fornication Inasmuch then as these things be thus foretold in holy Scripture to come to passe what marvell should it now be to anie to see and know them to have beene accomplished accorcordingly But yet thirdly observe that although these kings did for so long time yeeld and submit themselves and the people of their kingdomes to this Beast vvhore of Babylon yet the later part of this Prophecie remaineth to be fulfilled which is this that Tenne of these Kings that were so long enchanted and bewitched with this Whore and seduced and abused by her shall afterward discerne and espie her fraudes and wickednesse and thereupon shall detest and hate her make her desolate and naked eate her flesh and shall burne her vvith fire Which Prophecie as it is alreadie begun to be performed in some of these Kings which have fallen from her hating and detesting both her authoritie and her adulterated religion so shall it in all the parts and points of it in the due time appointed of God be fully and actually performed and accomplished The long continuance then of Pope and Poperie in the world is no argument or proofe of the lawfulnesse or allowablenesse of them for beside that it was foretold to be of that long continuance Mahometisme Paganisme heresie and error drunkennesse adulterie and sundrie other sinnes and vices be also verie ancient and of long continuance in the world yet doth not that make them therefore to be ever the more lawfull or allowable Yea the longer the Popes Supremacie and his adulterated Religion have continued the greater wrong and iniurie hath been done all that while not onely to all other Bishops in the world and to all Emperors Kings and Princes likewise but also to the whole Church and religion of God and even to God himselfe And therefore this maketh not for the upholding or confirmation but for the further and greater detestation and condemnation of them both 2 So that no sufficient cause or reason can anie of you shew why ye should refuse to be of our Religion or why yee should not all come to our Churches assemblies and ioine with us in the right and true service of God For first where yee suppose Ours the Protestant Religion as it is called to be false and heretical and yours the Popish to be the onely Catholike right it hath before bni made verie manifest unto you cleane contrariwise that Ours is the right Apostolike Catholike most ancient religion that yours comming in afterward is the new adulterate heretical false Antichristian and that those be not the children of the right and