saying 2. Tim. 2. v. 21. If any man therefore shall cleange himselfe of these he shall be an veshell sanctifyed in honour and profitable to the Lord and prepared to euery good worke Therefore when he sayes profitable the Apostle meanes that both he is for the honour of God and for perfection disposing him self to all good workes And therefore for that cause it is sayd behould good seruands and faithfull c. Matth. 25. v. 21. For a good and faithfull seruand is profitable when their vvorkes are done by the grace of God OBIECTION THe Apostle sayth that the sufferings of this tyme are not worthy to the futur glory which shal be reuealed vnto vs Rom. 8 v. 18. but oâ—r workes hath not that dignity with that reward of glory And therefore as Bern. serm de annunciat sayth neyther are the merits of man such that for them lyfe eternall is due of right neyther God doth iniury if he giue not the same vnto vs. ANSVVER I Confesse that our good workes is not worthy so much glory be Phisicall equallity for the rewarde is much more excellent nor the workes are if we consider them according to their substance trauails and continuance Yet notwihstanding they bring vvith them eternall glory as the Apostle sayth 2. cor 4. v. 17. For our light afflictions which is but for a moment causeth vnto vs a farre more excellent weight of glory Which workes as thy proceed from grace and the spirit of Christ is worthy of eternall lyfe with proportioned excellency of glory as such is betwixt the midst and the end the fight and the victory the race the vining for the workes of the righteous which truly we call worthy of eternall lyfe are midst and are most fitly ordayned to that end and of that same right ruell measured to wit in Gods diuine and supernaturall grace to which end such rewardes answers according to the right ruell of his prouidence Moreouer Bern saying That our merites according to themselue is not such that by them God by right is debter of lyfe eternall but to haue lyfe eternal through vvorkes is of his good grace and diuine promise therefore God hath obliged himself to recompense these good works done in grace if we consider togeather his ordination to worke good vvorkes and the promise of recompensation for good workes concludes that he is obliged himselfe to this recompensatioÌ„ to giue life eternal for ye working of good works and consequently man merites lyfe eternall and his vvorkes are such that doth merite and also receaues great iniury if God effectuat not his owne promisse in remuneration of his good workes OBIECTION YF we may merite any thing it redoundes to the iniury of Christs merites as thought it were not sufficient except they be helped of ours which is false And therefore vve reformed are scrupulous to graunt any merit and satisfactions to the Papists lest vve should seeme to doe iniury to Christ ANSVVER THe assumptioÌ„ is false because our merites absolutly hath power and vertue from the infinit merites of Christ and doth proceed come from him vvhich makes our merite acceptable yee also our merites are the workes of Christ which he himself vvorketh in vs by his spirit and according to the measure of his giftes giuen vs as teache S. Aug. Epist 105. And for that cause all their prayse worth redoundeth to the greater glory of Christ for that we affirme the merites of Christ to be of so great efficacy that not only they purchesse remission of sinnes and eternal lyfe but they haue merited vertue for vs to promerit and this promeriting maketh a place and redoundes to the prayse of Gods diuyne power vvho not oÌ„ly hath created all things and worketh in all things but also in all thing created hath giuen povver of vvorking how much more by the rest of his creatures hath he giuen power and frewill to man to merit eternall lyfe which is the end of his creation And therefore God requyres our merites for he would not apply to vs the merites of Christ yt by them vve might obtayne beatitude immediate of themselues for in so doing they shoul make vs slouthfull idle and the merites of Christ lesse famous and out of reputation but so they are applyed to vs that vve may obtayne immediate vertue to merit vvhich except vve vse the merites of Christ they should profite vs nothing to eternall lyfe As for your scruppels in the conclusion of this subiect they shal be discouered QVAESTIO XXXII Of Good workes done in respect of an eternall rewarde WHerefore doe the Papists teach that a man may doe and exhibet some good workes in respect of eternall reward seing this forme of doing is mercenary and â—â—le Calu lib. 3. inst cap. 18. § 2. ANSVVER TO work good workes in respect of an eternall revvard it is both leesome honest and acceptable vnto God as is proued of the Psal 118. v. 112 saying I haue inclyned my hart to doe thy iustifications for euer for a revvard Therefore it is euident that Dauid in respect of a revvard had inclyned his hart to doe iustifications and to keepe the Lavv of God For the first principall cause of it selfe vvherefore the mynd of man is applyed and inclyned to follovv the commandenients of God is God and his will because God so willeth and commandes and this obedience and obseruance is due to his owne Maiesty but notwithstanding the second and lesse principall cause why they followed keeped the coÌ„maÌ„dements is the hope of a reward or remuneration And albeit that Hereticks would make this subterfuge to turne ly for a reward vnto the end and to say for euer but this helpeth them not because immediatly ly goeth before whyle the Prophet sayth in aeternum for so in S. Hierome translation it is sayd inclinaui cor meum ad faciendas iustificationes tuas in aeternum propter reeributionem Moreouer Iohn Baptist and our Blessed Sauiour with his Apostles by his command for hope of eternall lyfe with this proposition beganne their preachings saying Doe pennance for the Kingdome of Heauen hath approced Matth. 3. vers 2. Lykewyse the Enuches are praysed of Christ Matth 19 vers 12. Who hath gelded themselues for the Kingdome of Heauen In which wordes most plainely Christ commendes pennance and purity of lyfe in respect of a more easy obteyning of beatitude for the end truely vnto which God hath created vs is eternall lyfe to which end as a mediat he hath commanded destinat and willed good workes to be done but who except he be more blockish nor a blocke and more stuped nor a stock will deny mediates which rightly Rulleth and directes his owne end that chiefly when a man is greatumly loued of God he will giue diligence in doing the same which he commandes for whome he vndergoeth his labours and paines cannot be frustrat of eternall lyfe for a merite and therefore to worke meritorious workes for
one new doctrin and of these som were called Marcionists Basilidanes other Saturnists others agane of late Lutheranes Thair names and profession is after the name of men and so faile to be called Catholik Caluinists Protestants Puritanes and therfor in this they faile to be called Christianes as sayes Athan. in apol secund Lact. firm lib. 4. c. 30. de vera sapientia Therfor heretikes and ther Reformed faith is not lerned of the Apostles fathers and predecessors of the Church but partly borrowed of som other heresie or partlie by phantasticall and new inuention and so no faith but inuention neither Apostolicall but Pharisaicall The reformed faith â—is lyk a painted man nether Catholik but particular which is no more faith in effect than a painted man is a man For this cause S. Hieron Epist. ad Pamach reproches taxes the heretiks saying Wheir for after fourhundrith years past labor ye to teach which befor we haue not knowne for vnto this present day The world wes Catholik Christian befor thair faith was knowne without your doctrin the world was Christian And Tertull. de praes haeretic repelles their vaine boast concerning any Catholik tytle saying who ar ye from whence and when cam ye where haue ye lurked so longe And S. August no lesse scornes them saying to the Donat. S. Aug. admiration from whence they ar come From whence haue ye apeared of what soile haue ye sprunge out ouer what sea haue ye comed or what heauen haue ye faln from And lykwise Opt. Melet. lib. 2. contr Parm. Sayes in dirision to the heretiks Opt. Mel. derides them asking the originall of thair church Show the original of your Church who would chalenge to you the holy Catholick-Church And as Valer. Max. lib. 6. in principio sayes for conclusion that as the name of God is a most certaine pledge of humane saluation As the name of God is a sauegard to saluation so is the Catholike name a sauegard to al beleueres and a sauegard for man so is this name Catholike a sauegard to al Christian belieuers and theirfor we haue great reason to adheere and ioyne our selfe to the Catholik-Church and not to your reformed which hath no affinitie nor any thing of a Catholik Church or name in it Morouer these and diuerse reasones persuade me Reasone persuades man to beleue the RomaÌ„-Church to be Catholik the only Roman Catholik faith to be accepted as true Apostolicall doctrin but yours and others suchlyk vnder pretext colour of reformation to be repudiat as very fleeting dregges of heresie Which shall not be difficill to proue For the Apostle sayes Ephes 4. that there is one comen and sauing faith in expressing these wordes there is one God one faith one Baptisme This Church is praised of the Apostles own mouch And first for that is the trew and Apostolicall faith which the Apostel praising God and writting the Romans cap. 1. doth say your faith is published through the whol world But our faith which is hated and dispraised by name of Papistry and proprie is that same Roman faith This Catholik church is hated of all heretikes and calumniated Seing no man as yet by any sure reason could shew the Roman Church from that tyme to discrepat or disagree in any substantiall point or that eyther Bishope counsell or any Catholick person do dissent from the Roman Church in essentialles or yet the pastors of our Church Amongst the pastors of the RomaÌ„ Church ther is no variaÌ„ce in essentialles at any tyme to varie from them in substantiall things yea in the smal-lest artickles what soeuer but all to accord and agree with the Catholik faith and to fauour no opinion of heresie Therefor our Papisticall and Roman faith hath obteined the title of the Catholick and Apostolicall name That richtly others sectes discouered this is only to be adiudged and belieued of all men for trew Catholick and Apostolicall and yours for heresie Trew faith most be receaued and belieued of hearing and not by reading of books or reuelations The second reason is the trew faith which who ordinarly declares or teaches to any other it must be first by the ear receaued of the Church of God by the preaching of Christ as the apostell affirmes Rom. 10. faith is by hearing and hearing is by the word of Christ as he would say trew faith is conceaued not immediatly by reuelation or reading of the Scriptures but by those things which are hard of the preacher and mediatly by external doctrin and the doctrin trewly that is harde or to be harde consistes in the word of God preached by the Church But the reformed faith teached by Luther and Caluin and their faith is not by hearing and externall doctrin which they euer receaued in the Church from any pastor doctor bishope or any other hauing authoritie of mission The ProtestaÌ„ts preiching is nether by the word of God nether of the church or euer had commission of any man to preach that reformed faith Therefor their reformed faith is no trew faith The minor is euident becaus they can not produce any doctor nor pastor if they can do it from whome they haue receaued their doctrin For the assertiones written by Luther him self declare the contrary Who in his book of Seruill libertie Luthers glorie him to dissent from all the fathers of the Church obiectes against Erasmus Rotterd in the cause of frewill publiquely to vant boast him to depart and dissent from the doctrin of all the former pastores of the Church and declared by the mouth of the Church and to oppose him self coÌ„traire to Dion Areop Iren. Clem. Cypr. Arnob. August c. Whos 's doctrin in the course of frewill deliuered of the elders to be trew Catholik doctrin and authorised of the mouth of the Church We sayes Luther beliue Luther adiudged all the fathers blind ignoraÌ„t in the Scriptures and preach that the fathers all these many ages past plainly haue ben blind and most vnexpert ignorant and vnlerned in the holly Scriptures And therefor for conclusion of this minor theyr preaching and doctrin is not of the Church nor of any pastor of the Church and consequentlie no faith nether word of God Trew faith should beginne at IerusaieÌ„ The thrid reason is the preaching of the trew faith ought to beginne at Ierusalem and after to go abrod through all the partes of the world as it is writen in S. Luc. 24. it behoued that penance and remission of sinnes should be preached in his name to all nations beginning at Ierusalem but the preaching of Luther and Caluins reformed faith hath not begonne at Ierusalem The reformed faith begane in Germany in Geneue in particulare cornes nether is it spred abrod through the world and therefor it is no trew faith The minor is euident for Luther begane in Wittemberg in Saxonie and Caluin in
their faith and be separated froÌ„ the Church as Ethnikes and Infidels dâ—facto neuerthelesse in name and externall showe they are within as holy Scripture makes mention as Matth. 13 in the feyld of corne was togeather tares and wheat in the net good fysh and bad in an hous foolish and wyse virgines Euen so such persones hauing faith without workes not obscurly but plainly doe pertayn to the Church howbeit they are damned therefore it happeth to faith without charity eyther to be formall or informall but the effect and Vertue depends in his will in whome charity is and for this cause The effect of faith depends in his will in whome is charity the Heretickes forceing falsy the contrary are deceaued for whilst they presuppose and iudge with themselues that trew faith cheifly is placed in only persuation by which a man may persuade certainly assure himself because of the imputatiue righteousnes of Christ de facto that his sinnes be remitted to him and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith The hereticks folish persuasion concerning faith that this persuasion in their iudgmeÌ„t is a most trew thing neyther think they euer at any tyme that this can be separated from grace charity which is false and absurde as we haue before proued for they lay great weight vpon a weake foundatioÌ„ and build castelles vpon a sandy-mount for it is not only fayth that iustifyes a man nether is it euer annexed conioyned with charity grace but is separated OBIECTIO FAith consists in the knowledge of Christ but Christ cannot be knowne but by sanctification of his spirit Therfore faith can no way be separated froÌ„ charity For the Apostle sayth Rom 10 v. 10. VVith the hart man belieueth vnto righteousnes and with the mouth man confesseth to saluation ANSVVER THE Apostle vnderstandes not in these words sanctification of the spirit including charity but he sayth the hart belieueth to ryghteousnes in which wordes he plainly signifyeth that faith is way and mean to gett and obtaine righteousnes but this faith doth not euer include necessarily the actuall stat of righteousnes and charity and therefore the knowledg of Christ may be in man without charity and so it is separated Other expounde this place of the good affection of will requisit in man to belieue and not annexed absolutly to the action of loue and charity OBIECTIO FAict without workes is dead as the Apostle sayes Iac. 2. Therfore as a dead man is not a trewe man so neyther is fayth in sinneres a true faith without workes and charity ergo faith and charity cannot be separated ANSVVER THE Apostle to the contrary assimilated and compared faith not to a dead man but he assimilated and compared such to a dead body as v. 26. for as the body sayth he without the spirâ—t is dead concerning the vitall operatioÌ„s whereby it failes not to be a trew body euen so without workes faith is dead concerning the vtility meryt and saluation albeyt it failes not to be trew faith for the Apostel affirmeth the Diuels to belieue albeyt not to saluation how much more a sinner may belieue and haue true faith and yet not to his saluation Because it is without workes which are the operations of the vytall spirit and so faith is separated from charity and compared to a dead man without the spirit when he wanted the operatioÌ„ of the vitall spirit and yet cannot be called otherwyse then a body Ergo and so is fayth OBIECTION THE Fathers in whose doctrine thow Papist so oft dost boast teach faith without workes not to be true faith as S. Cyp de simplic pral Beda in cap. 2. Iac. c. Ergo â—rew faith is neuer without workes ANSVVER THE Fathers deny such to be true faith that is not liuely and perfyt and to be such as it ought to be as laughter is not full ioy yet it is accounted for ioy and gladnes So S Hier. cap. 5. ad Gal. When charity is farr of and suchlyke fayth is remote and absent we say it is not perfect charity and true faith not that it is farr of and absent as concerning his essence but concerning his perfection operation and lyfe And hereupon the Fathers teache the verity and the Heretikes lye and teache false doctrine QVAESTIO V. Of the necessity of myracles WHerefore require the Papists myracles of vs for confirmation of our reformed faith seyng long since it was maruelously confirmed of the Apostels Martyres Confessores So that there is no neede of newe myracles Caluin praef instit ad Franc. gal reg ANSVVER Luther atteÌ„ptâ— to rayse the dead He also attemptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things Caluin makes for a myracle of a liuing maÌ„ a dead He would haue wrought a myracle for confirming his doctrine of predestination I Aske wherefore Luther that great Prophete Elias and a cheif Apostle yea the Angel of God so called of his successores for confirmation of his Euangel made his recourse to myracles whilst he assayed and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons vlt. beareth witnes Also he attempted to work a myracle in the casting out of a Deuill out of the possessed but in vayne Wherfore I say went Luther to vse an extraordinary meane if his doctrine be the doctrine of the auncient tymes that myracles are not now necessary Lykewyse to the same effect wherfore attempted Caluin to work a myracle to rayse a dead man who by caluines policy dissembled himself dead for the confirmation of his doctrine of predestinatioÌ„ and the preordination of God concerning the fall of man as Bols in vita Calu. lib. 13. Againe I ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith yet wherfore induces he a new faith and if he hath purged the error of the Paptsts Church wherfore runnes he to working of a false myracle wonderfull to the world Lykwyse a certayn ringleader of the Anabaptists attempted to worke a myracle in the kingdome of Polonia who inuyted all his fellow compagnions to be present at his baptisme promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme An Anabaptist in Polonia attempted to cause the holy Ghost appeare to proue his doctrine from heauen to be from heauen the day is prefixed the place is appointed the rumor spred abroade all are desyrous to see this myracle and first of all this Arch-heretick entreth into the water but in place of the holy-Ghost and of the spirit of truth anone the Diuell appared with a horrible and fearfull countenance offering himself to them all The Anabaptist is beaten of the diuell and taking the Heretick by the hair of his head lifteth and caryeth him in the ayre letting
of God Psal 135. v. 4. who only doth wondrous workes as only chiefe gouernour and ruler of nature Therefore for this cause fitly in an other place of the Psal 92. v. 5. they are called saying The testimonies of God much to be belieued and therfore if any true myracle be done in whatsoeuer place they come and are from the only vertue of God such as are the suddaine curing of the lame the raysing of the dead giuing sight to the blind c. vvhich are done by only heauenly vertue euen so in the Roman-Catholyk-Church God works by his diuyne power The myracles done in the Catholycke Church are registred for a perpetuall memory as all the ecclesiasticall hystories makes mention vvhat is done within this 16. hundrith yeare the which Cal. derides calling the Catholyks by this by name mirabiliers compares them with the magicians and charmers in old tymes who was made famous and renouned with their wonders and Sorcery to the vpholding and nourishing of their Idolatry vvhich lyes truely sounde of blasphemy against the holy Ghost Calâ— mockes the Catholick myracles and blasphemes that the workes of God should be attributed to be done by the power of the Diuel as the Pharisyes ascribed of Christe myracles Luc. 11. Moreouer the romaÌ„-Catholyckes produce nothing strange and contrary to Gods diuyne honour holy scripture The myracles of the Catholycks agree wiâ—h Gods diuine honor by Scripture and reasons God doth myracles because of the merit of his saincts and reason when they say such a sainct to haue done myracles Which I proue because albeit all these be done by God yet the merit of the Sainct is the cause at whose intercession and exaltation God wills that there shal be myracles Therefore seing for the meryte of his sainct God doth these myracles and consequently fitly and iustly they are said to be done of that Sainct Neyther is this maner of speach straÌ„ge in the Scripture seing The master of verity himself doth say Without offence it is rightly sayd such a sainct hath wrought myracle Ioh 14. v. 12. who belieues in me the workes which I do he shall do and besidds these he shall do greater Wher it is to be obserued that our Sauiour sayes that his Sainctes shall do those myracles which he doth and making this addition Et maiora horum faciet all the Heretykes are not abyle to glosse this text for it is giuen vs euidently to vnderstand by these words that God doth and worketh maruailes in his sainctes Christ pro â—â—â—feth that his faythfull beleueres shall do greater myracles then he hath done by authority and word and not by oÌ„ly prayer Lykewyse in S. Matth. 10. v. 8. Their mission sayeth cure the sicke rayse the dead clense the lepres cast out Diuels and in vlt. Marc. It is againe repeated in my name sayth he They shall cast out diuels and speake with newe tongues and take away serpents c. It is not sayd in this place that by their prayers they shall do these thinges but as the Catholyckroman-church teacheth that by authority they shall doe these thinges Therefore let these mockers and scorners of the myracles of God done by his Sainctes go hence and be ashamed and returne confessing as S. Aug. sayth lib. 22. de ciuit dei cap. 8. The martyrs doe miracles or els God by their prayers cooperating with them that fayth may haue his merite not that we belieue them to be our Gods but to haue with vs one God why myracles are done in one place and not in an other Moreouer of curiositie it may be demaunded wherefore in some places certaines myracles are done which are not done in other places I say if thow wouldst not erre be not curious to inquyre and search For the whole reason of the doing not doing is referred and depends on the omnipotent power and hid counsell of God This question hath bene demaunded by the Heretyckes of eld tymes saying The old Heretyckes moued this question Wherefore doth he myracles here and not there Is not this Sainct as renouned in holynes and as hygh inglory in heauen Is not his intercession as acceptable to God as the other Saincts are To whome S. Ang. answeres Epist 139. ad cler pop hipp Truely God is euery where sayth he and is contayned or-included in no place who hath made all and it behooueth him to be worshipped of true worshippers in spirit and truth who heareth in secret Also in secret iustifâ—eth and crounes Neuertheles as concerning these things which are visibly knowne to men who can search his counsell vvherefore in this places myracles are done and in other places are not done This doctrine of S. Aug. is easily proued by the testament Iohn 5. When at the mouing at the fish-poole-Probatica in Ierusalem It is answered why God wrought myracles at the probatica and no other place at a certayne tyme and no other water was moued And this was done by the descending of an Angel at a certayne tyme so that neyther before nor after the ordinary tyme that water was of any vertue for the curing of diseases infirmities eyther to the blinde lame or withered c. But obseruing the instante tyme of the mouing of the water the sicke and infirme persones obtayned the benefit of health Euen so to our purpose As S. Aug. Epist. 137. ad cler pop hipp sayes taking his warrant out of the Apostles words 1. cor 12. v. 30. All sayth he haue not the gift of healing neyther all the gift of decerning of spirits So neyther all Sasncts in all places haue alyke power and vertue is work myracles but as he will who deuydes to euery one his proper gift And therfore let vs who are incapable of the secrets of God through our humane weakenes confesse with the Apostle and say Rom. 11. v. 33. O the deepnes of the riches both of the wisdome and knowledge of God how vnsearchable are his iudgments Miracles are not wrought by the power of Satan neyther by iugling or sorcerye but the workes of the Diuel were dissolued by the myracles of his saincts and his wayes past finding out Morouer the myracles done in the Roman-catholyck-church cannot be wrought by the power of the Diuel eyther by iugling or witchcraft or any kynde of Sorcery because that euen these workes which was done by the magitians and sorceres were vndone and disolued by the myracles of his Sainctes at the sepultures or at the reliques of his Saincts and lykewyse the Diuells are compelled to confesse many things at the places and reliques of his Saincts which they would not do if their power vertue were not from God Of such lycke myracles S. Aug. lib. 22. de ciuitate dei cap. 8. epist 137. ad cler pop hipp lib. 8. de ciuit dei cap. 26. libro de curae pro mortuis gerenda cap. 17. Rehearseth at length so that it
Reformation Whose doctrine is cōcerning Christ himselfe to wit when he descended into the Hell that he was shaken vvith horrible tormentes and griefe of conscience in thinking on Gods wrath towards him that he dispared of his eternall saluation as doe the damned and that God his Father had conspyred the distruction of the sonne which euidently may be read in Calu. lib. 2. inst cap. 16. § 11.12 Lykewyse he sayes that Christ refused to discharge the office of a mediator in his sufferings had no more sufficiency then other men and in his prayer did not appeare a temperate moderatiō and that he was tortored with doubtfulnes in his conscience and astonished with the horrour of Gods malediction and tormented with the fear of Hell and eternall damnation and that he ceased to pray long to God but burst out in a voyce of desperation In this tenor is Brent 2. part Hom. sup Luc. Hom. 54. 65. Therefore what assured Hope haue these men in Christ who is worse reputed by them then the most miserable sinner that euer was borne and adiudged equally miserable with the damned Diuells in Hell Againe what confidence and assured hope can they haue of God whom they auouch to be the author of sinne as witnes Zu ing lib. de diu prouid when we commit adultery murder and theft it is Gods work as the mouer author and inforcer Lykewyse Caluin sayes that the thief doth kill by Gods impulsion and is oft constrayned to offend Et lib. 1. instit cap. 18. Sinnes are committed not only by Gods permission but by his will Et ibidem cap. 16.17.18 he sayth all sinnes by whomsoeuer they are done they are Gods giftes and iust workes for iniquitie is not fulfilled by wil and intention of man but by the holy Ghost and that often tymes the will of God is contrary to his commandements which he approueth lib. de praedest prouident The will of God sayth he is the principall cause of the peruersity of men And in his inst lib. 2. cap. 4 that God suggesteth dishonest desyres with effectuall decree operation and will This he proueth more largely in his inst lib. 3. cap. 23. That the impious and reprobate doe more fulfill the workes of God in their iniquities then their owne workes hereupon he affirmes that it was absolutly ordayned decreed that Adam should sinne and consequently he hath created the most part of the world to be damned by the absolute decree of his wil. Hereunto if credence should be giuen what assured hope and what confidence can a sinner haue when it lyeth not in him eyther to merit or demerite but absolutely doth whatsoeuer he doth by Gods instigation and prouocation Contrary to this the Papists place their Christian Hope firme and sure because on his part in whome we hope it is most certayne that is to say it is most certayne on Gods part that there shall want nothing for obtayning of that which vve hope for For this cause hope is called assured and certaine because it leanes to a most sure fondament to wit the Heauenly promises and help of God by which assuredly we are conducted to saluation if secondly for our part we shall vse diligence to work with the same to our power as is sayd in the counsell of Trente sess 6. cap. 13. vvhere speaking of the gift of perseuerāce it saith let no man promise to himself security by absolute certitude and assurance but in Gods help all are to be reposed and with firme hope vvorking our saluation Where it is supposed that it is in our power in apart that vve fayle not or that vve vvork not vvith his graces as vve should do And as it is in the gift of perseuerance euen so it is in the hope of our saluation For if truly and properly it were not in our power to cooperat worke with the diuine power of God we should haue no more place to hope in God then if we wanted him and that there were not a God And therefore our hope is sure and confident in God because he is omnipotent and faithfull in his promisses as the ps 144. v. 15 sayth The Lord is faithfull in all his wordes and holy in all his workes to wit what lyeth on Gods part for this cause cōsequently it followeth that our Lord vpholdes those that be weake lifteth vp those that are fallē Againe ps 145. it is sayd Blessed is he that hath the God of Iacob for his helpe whose hope is in the Lord his God which made the Heavens the earth the sea and all that there in is who keepeth faithfulnes for euer Lykewyse Eccl 2. v. 11. No man hath hoped in the Lord and is ashamed For God helpeth euer so that the certitude of our hope consisteth in this that it is assured on Gods part for our saluation because his grace is ready if we cooperate and worke therewith and so rightly is vnderstood that saying of the Apostle that hope is not ashamed and this hope which the Catholickes belieue is far discrepant to the temerous presumptiō of the protestantes who are so certainly persuaded and assured that they confide in themselues more then in God whatsoeuer thing they persuade and assure thēselues of God must be bound to follow their opinion So that God shall not be God but each Protestant in his owne imagination is God and such is the Protestants assured and certayne hope which indeed is ashamed and not the hope which the Apostle commends which they want altogether QVAESTIO XIX Of publicke and priuate prayers WHerefore doe not the Papists in their sacrifice of the masse in administratio of the Sacramēts in all actions both publick and priuat vse the vulgar tongue which may be vnderstood of the people but the Latin tongue which our reformers call counterfeyt dissembled worship of God Luth. de form Missandi Cal. in catach ANSVVER IN the tyme of Christ there were three principall tongues to wit Hebrue Greek Latin to this the title of Christ crosse beareth witnes Matt. 27. Ioan. 19. In which tongues God euery where was praysed Three principall tongues sanctified of Christ in the Crosse in these languages chiefly diuine seruice was done To what ende is this question seing in the reformed bookes and prayers are obserued diuerse wordes in a strange language that the people cannot vnderstand as Amen Alleluia Osanna Eli-Eli-lamasachthani Sabaoth which are Hebrue words Lykewyse in the Baptisme of infātes you pronūce agreek word which surpasseth the vulgar peoples vnderstāding if it were not for the lōg cōtinuāce practise of it Therfore it is expedient that diuin publick seruice be don in the latin tongue and not in the vulgar tongue of each coūtry First because the vniuersall Church approueth this manner of prayer The reasons wherefore the latin tongue is vsed against whose practise to dispute is most insolent madnes as witnes S. Augusten epist 118. ad
accept and condiscend to our doctrine of Predestination and Reprobation Seing by them the diuyne mercy and iustice of God doth chiefly shyne claer and is made manifest Caluin lib. 3. cap. 21. 23. Piscat cont Scaff c. ANSVVER VVE Catholickes accurse your wicked doctrine who affirme that God not only from eternity hath defined and preordayned all things in perticular both good and euill before the forseen determinatiō of freewill but also that our first parents haue falne by the eternall ordination of God And that that most clement Lord whose nature is goodnes hauing no respect to our good or euill hath decreed from eternity to creat some to lyfe some to death only that in them he may declare his iustice and in other his mercy so that to one of those endes euery one is created this they call predestination and therefore lest I should seeme to forge or counterfeyt any thing contrary to verity it is requisite to produce the words of their own Rabbins to this purpose Cal. lib. 3. inst cap. 23. § 7. No man can be iustifyed sayth he whylst God hath forseen what progresse he is to haue that made him and therefore God hath forseen because by his owne decree he hath disposed what he had forseene c. For it doth appertayn to his wisdome to forsee all things which are to come and lykewyse it appertayneth to his power to rule and moderate all things with his hand Moreouer ibidem he sayth It was decreed of God that Adam should sinne morouer that it should seeme absurd to any that which I say not only God to haue forseen the fall of our first parentes and the ruine of the whole posterity in them but also to haue disposed it so by his decree and will and so we call predestination the eternall decree of God which he hath declared with himselfe what should be done of euery man For all are not created to alyke condition but some are preordinate to lyfe and others to eternall death therefore whether of those endes he hapneth on we say that to that end he is predestinat Calu. lib. 3. inst cap. 21. § 5. To iustifie Caluin Caluins and Piscatores blasphemy burst out Piscator a Caluinist in his Treatise against Scaffmā printed in Lai in Holl. 1610. pag. 26. God so created our first parents sayth he that indeed they should sinne for so much as there was no other way that he myght obtayne his owne first end which is in the declaring and showing his mercy in the saluation of some and in the manifestation of his righteousnes with iust condemnation of others thus he But as concerning this predestination to death Caluin sayth sup whom God giueth ouer to damnation these truely by his equity and righteousnes and in his incomprehensible iudgement we affirme them from the entrance to lyfe to be secuded and stoped And lykewyse euē as God with vocation and iustification doth seal his owne elect that they cannot fall euen so the reprobat by excluding them from knowledge notice of his vocation or from the sanctification of his spirit in his decree and predestination the which he declares and manifest by iustice lib. 3 cap. 21. § 7. Morouer he teaches in another place that God draueth the reprobate by force and constraineth them of necessity to the doing of wickednes and yet notwithstāding by no meanes can they be excused eyther from sinne or from the punishemēt of diuine iustice for he sayes that the reprobate would be thought excusable in sinning because they cannot eshew the necessity of sinne seing this manner of necessity is layd on them by the ordination of God Predestinatiō constreines and forceth a man to sinne after Caluins opinion But for this we deny them to be excused for asmuch as the ordination of God by which they complaine them to be ordayned or destinat to damnation standes with his equity to vs the cause is vnknowne but that equity is most certayne and vpright with him lib. 3. inst cap. 23. § 9. The which doctrine is most impious wicked cruell and blasphemous and is repugnant withstands the holy Scriptures right reason and their owne euangelical consistory of Tuguring Basil who hath reiected this doctrine of Caluin concerning predestination anno Dn̄i 1552. as witnes Bols cap. 13. Therfore what appertayneth to the euill of our fault and the forward actions of a sinner they are not predefinite and preordinate from eternity which the whole Scripture withstandes as Psal 5. where it is sayd That God loueth no iniquity neyther willeth wickednesse And as for punishement and eternall damnation to be decreed of God before the forseen malice and wickednesse of the creature or without respect of futur sinnes that God should haue predestinat and to haue created them to eternall condemnation Let Christian ears abhorre to heare such doctrine to which the Scriptures oppose which testify that God doth not pull out the sword of punishement Punishment and reuenge is a strange work to God and reuenge except he be compelled and forced by prouoking him by long continuance in sinne For this cause the prophet Isai cap. 28. v. 21. sayeth That Vengeange and the Scourge are called an vnusuall and a strange work and cap. 1. v. 24. as it were he complaineth saying by an interiection ah ah I will case me of my ennemyes I will reuenge me on my foes which interiection Heu many interpret it so that it is against his will and that he expresseth it with sorrow that force vrgeth him contrary to his will to vengance and punishment who willeth all men to be saued that his mercy not his iustice might be declared God is forced to punish man against his will for it is more proper to him to haue mercy and to spare then to punish but reuenge is a strange work to him and contrary to his nature to be a punisher Is not this fully expressed in Gen. 6. How he was forced when it is sayd that he was inwardly touched with dolour of hart and sayd I will destroy man whom I haue created Lykewyse Ezech. 18. v. 23. Is my will the death of the wicked sayth the Lord God Lykewyse Sap. 1. God made not death neyther reioyse in the perdition of the liuing But by the equity of his iustice when Sinners conuertes not he shall reioyse exceedingly in the reprobation of sinners for the ostentation of his iustice for his work of predestination is good is without any preuision or forsight of mens demerites or originall sinne who from eternity hath not decreed to determinate constraine force moue or impell the wils of any to wickednes and sinne Moreouer if the Angells and men from eternity are predestinated to reprobation to the only ostētation of Gods diuyne iustice they haue falne into a more miserable condition then all the brute beastes of the world Angels and men are created to a more miserable cōdition
then beasts are the which God hath not created to misery farelesse to eternall condemnation Whereupon it followeth that God shall first be a reuenger before man be a sinner the which S. Austen euery where reclames that it doth repugne the infinit goodnes of God and in so doing God should be more cruell then the wyld bere and lyons for there is no beast so souadge who do intend to procread their birth and whelps to a extreame misery other is none that do not nourish and promote what in them lyeth to perfection And to the contrary God shal be more vnnaturall then the brut beasts after the doctrine of Caluins theology I cannot see by what reason men can promise assure ther soules whether to presume of their saluation or to dispayer in this doctrine of predestination How shall it be in our liberty and will to perseuer in good things and hope to be saued if predestination without frewill good workes and perseuerance make a consummation what hath Christ sayd in vayne Matth. 19. If thou wilâ— enter into lyfe kept the commandements Againe he that perseuereth to the end shal be saued But this Protestant predestination annihillate the wordes of Christ for it freeth vs of the commandements and of the vertu of perseuerance and sayth all good works are vnprofitable Moreouer there followeth another absurdity that if God of his own wil without forseen sinne What absurdiues follow the ProtestaÌ„ts doctrine of predestinatioÌ„ doth reprobate men there shal be fewer reprobat then elected which is false as Matth. 7. 22. by the consequent of the Scripture is probable for God is more propense and ready to haue mercy then to condemne therefore if predestination coÌ„sist in his owne will it is to be supposed to be fare fewer reprobat to death then to haue been predestinat to lyfe wherein consisteth electioÌ„ and reprobation and of his distinctioÌ„ For it is an idle argument that you Gather of predestination to make the vindictiue iustice of God to shyne seing by reason it is rather obscured who will God first to be a reuenger before man or Angell be and to forsee and predestinat them sinners before they be creatures for by all reason it ought to be first produced what is to be punished before the punishmeÌ„t be decreed and secondly the decree of the punishmeÌ„t is to be measured according to the fact So that the difference in election and reprobation consisteth in this distinction to wit that immediat election in perfect yeares subsist in his prescience with preuision of following merites presupposing cooperating grace and mediat knowledge And in children by preuised application of the Sacraments against sinne originall Reprobation is by apositiue act of his diuyne will by which God hath decreed to condemne some to eternall punishements The cause is giuen meritorious of the part of the reprobate to wit perseuerance in mortall sinne or in originall For where there is a reason giuen wherefore the Kingdome of God is prepared for the elect before the beginning of the world is there good workes and merits for it is sayd Matth. 25. that Christ in the day of iudgemeÌ„t shall say Forseen merits and demerits are causes of election reprobation come ye blessed of my Father by predestination from eternity and by grace in the present possesse yow the Kingdome prepared for yow from the beginning of the world that is to say from eternity Adiecting the reason wherefore not only it is giuen to them to possesse but also was prepared froÌ„ the beginning because sayth he I was hungre thristie naked c. and you succoured me contrariwise to the reprobat Goe from me accursed into hell fyre which is prepared for the Diuell and his Angels for I was hungre thursty naked c. and you secoured me not so that the predestinat is elected to glory for their forseen merits and the reprobate are ordayned to Hell fyre for their forseen demerits Wherupon is the common maxime that the vulgares and idiots holde and is mantayned of all sectaries that a maÌ„ predestinat to eternall lyfe howbeit he doth euill cannot be a member of the Diueil The vulgars opinion of predestinatioÌ„ reprobatioÌ„ and contrariwyse the reprobat whatsoeuer good he doth or how well he liue cannot be a member of God By this doctrine righteous and good men are turned away from doing good workes and makes away for sinne and all vyces for hereby a man shall neyther merit nor demerite seing this Paradox teaches an infalibility that the predestinat caÌ„ do no euill and the reprobat can do good Which is false for it is not sayd to reprobat Cain disparing of the diuyne mercy of Gâ—d for which he was damned and to preuent him of reprobation he sayes Genes 4. v. 6. VVherefore art thow angry and why is thy countenance cast downe if thow doest well thow shalt be rewarded In which wordes it is euident that God promisseth to a reprobate man the reward of good things if he will worke them But the Protestants cheife designe is to extinguish all power and will to work any good thing The ProtestaÌ„ts will is to extinguish all power to merit or demerit through predestinatioÌ„ so that the predestinat cannot sinne nor the reprobate cannot merit withstanding the holy Scripture which sayes that Peter was predestinat to eternall glory and yet committed a most haynous sinne by swearing denying our Lord Matth. 26. whome before he confessed the sonne of God and King of Israell Matth. 16 Lykewyse is not S. Paul predestinat yet he himselfe confesses that he had been a blasphemer a persecuter and a wicked liuer which is the workes of reprobatioÌ„ except you would say that a blasphemer is worthy of an eternall reward then was he a blasphemer of necessity or then was he a member of the diuel for all wickednes must be of the Diuell for as S. Gregor Hom. in domin 1 Quadrag The head of all the wicked is the Diuell and the members of this head are all the wicked Thus he Who would thinke S. Paul to be predestinate and S. Peter whose deeds are opposed or how did their concurre with predestination ensuing seing as they say the predestinate cannot sinne How then haue they others sinned lyke fooles assuring your selues of predestination and eternall lyfe who cannot faill no more then Christ himself with Caluin you are not ware of presumption lib. 4. inst cap. 17. § 2. Whilst you trust in your own suppositions concerning predestination and reprobation for many haue perished who haue thought to haue ben predestinat and many hath been saued vvhose lyfe appeared to others reprobate OBIECTION THe Scripture sayth Rom. 9. v. 11. when as yet they were not borne nor had done eyther good or euill that according to election the purpose of God should remayn sure not of works but by him that calleth it is sayd that the elder shall serue the younger as it is writen
v. 28. Where Christ asked of the two blind men saying belieue yee that I can doe this to yow In which wordes he demaundes the consent of their vnderstanding which assent or consent and S. Aug. lib. de praed Sanct. sayth he would haue them belieue vertue to be existant in the power of Christ by which he would haue them belieue there health and restauring of their sight not that foolish special iustifying fayth which you dreame of your own inuention Neyther this confent as S. Aug. sayth fuffices not to the conseruation of righteousnes neyther to saluation but besides these are requisit good workes and the obseruance of the Commandemēts of God Good workes is very requisit to fayth by which the iust man groweth in righteousnes and charity according to that saying of S. Iames cap. 2. v. 21. That Abraham our Father was iustifyed of workes that is to say by works he is made more righteous What els mean other places of Scripture in demāding good fruict and greater abondance of righteousnes aboue the Pharisaicall righteousnes to this effect the yongman asken what worke was to be done needfull for him to enter into the Kingdome of Heauē our Sauiour answeres not saying belieue and thou shal be iust as the Protestants presupposition is but he sayth to him If thow wilt enter into the lyfe kept the commandements Matth. 19. v. 17. which commandements was the Decalogue as Christ expones vnto him Workes are the fruict of faith To what end is this speciall fayth when the true fayth suffices not to doe absolutely right well but charity ioyned with fayth doth make men iust and the sonnes of God because the Apostle sayth 1. cor 13. v. 1. Without charity all to be insufficient to saluation what a man can doe so consequently fayth of it self suffices not without workes which proceed of charity Luther moekes good workes Therefore let Luther be ashamed in making this wicked skoffagainst good workes in his sermon saying I say to thee because the way is strait and narrow it behoweth thee to bethin small if thou wilt come be that way but it followeth who are charged with works as we see ye pilgrims of S. Iames to be loden with there clam-shelles can no way enter into Heauen To conclude the counsell of Luther is different frō the counsell of Christ who commendes the frutes of righteousnes proceeding from fayth and the other discomendes all good workes to establish his naked only fayth OBIECTION IVstification oft in the Scripture is attributed to only fayth as Luc. 7. v. 50. Thy fayth hath made the whole and lykewise Rome 5. v 50. VVe are iustifyed of faith Therefore in vaine are workes ANSVVER AS the Scripture hath attributed iustification to fayth euen so lykewyse to hope to feare to pennance and to Almesse As Rom. 8. v. 24. By hope we are saued and Tob. 4. v. 11. Almesse delyuere from sinne and death also Eccl. 1. v. 27. The feare of the Lord expelleth sinne ergo it followeth these to iustify as well as only fayth and if there be rightly vnderstood ioyned with fayth Workes ioyned with faith iustify a man make iustification for they are the fruicts of fayth and so it is not only fayth that maketh a man iust for that word is not found in the Scripture only but because faith is the foundament and root from whence other vertues groweth Therefore righteousnes and saluation is attributed to him although mention is not made so ample of the vertues as of the foundation for what pulchritude and beauty is in a tree all dependes of the roote euen so what vertue and righteousnes groweth with man all is commended to proceed of fayth as of the roote and foundation of others OBIECTION THe Scripture speaking of the Euangely and explicating what it is as it were by a Emthesis sayth the Euangely which is to say Gods word saueth vs as 1. cor 15. v 2. The Euangely sayth he by which yee are saued and lykewyse Iacob 1. v. 18. VVillingly hath he begotten vs by the word of verity Therefore by fayth and not by workes we are iustifyed and for this cause we Protestants giue our selues to preaching of the word to the reading of the Bybel that by the word of fayth we may be feede and saued ANSVVER MIserable Protestāts how art thou deceaued in hearing preachings and in profitable reading of the Byble when thou vnderstandes it not For if thou would vnderstand thy owne proposition thou shall well know that the word of God saueth not formally but by way of Gods proponed grace and our obedience and not be only fayth as S. Iames cap. 2. v. 24. sayth in expresse wordes See sayth he how a man is iustifyed of workes and not of fayth only OBIECTION BVt how sayth S. Paul Rom. 3. vers 20. Gall. 2. vers 16. That no man by the vvorkes of the Law can be iustifyed ANSVVER WEll agreeth S Paul and S. Iames by diuers reasons for S. Paul sayth that the workes of the Law without relation to Christ auailleth not to righteousnes which S. Paul so hyghly disputes and againe the workes of the Law with relation to Christ conioyned with faith to auaille much so that S. Iames and S. Paul denyeth not good works done by fayth but teaches expresly the vtility of them as Gal. 5. v. 6. saying in Christ Iesu neyther is circumcision any thing neyther the preputie◠but faith which by charity is wrought and seing it is euident that the requyres demaundes good works which commeth of faith and charity that only fayth may be secluded OBIECTION YF Abraham is iustifyed of workes he hath wherein to reioyce but not with God Rom. 4. v. 2. Therefore we cannot reioyce and boost of our workes ANSVVER I Say that neyther Abraham nor any other man could glory and reioyce of their workes in the mynde and sense of S. Paul that is to say in the merites of their workes done without fayth as the Iewes did reioyce of to wit of righteousnes done without grace by the knowledge of the Law which obseruation was very imperfect in them for that they keeped the Law but in a part to wit concerning certaine externall things OBIECTION CHrist hanging on the Crosse hath sayd it is finished Iohn 19. v. 20. Therefore there remaine no workes for all are done by Christ and no more is required no fasting pennance and satisfaction c. ANSVVER THe true sense of these wordes are that Christ hath finished the work of our redemption on the Crosse For if otherwyse the Protestant vnderstand this they ought not to baptyse nor be baptised frequent the Lords Supper Preach sing-psalmes pray nor fast c. OBIECTION ONly Fayth suffices as sayth Thomas de Aquino ergo ANSVVER SO it is in the mynd of the Doctor to the vnderstanding and conception of the mystery of the Eucharist and not to the conseruation of righteousnes and to the
that all his actions are sinne then wherefore it is sayd to sinners Iohn 1. v. 12. That he hath giuen them power to be the sonnes of God who belieue in his name if by sinne they remaâ—â—e euer the children of the Diuell and of darkenesse as Caluin affirmes saying that the very elect are Guilts of sinne before the tribunal seat of God and subiect to he sentence of death whose blaâ—â— he my and arogant mynd is damned of all Christian men who can iudge any thing equally in this subiect and matter OBIECTION THe Prophet Isai 64. v. 6. sayth We all are made as vncleane and our whole righteousnes is as a menstruouse cloath that is to say our whole workes which seeme iust vnto vs. are vnclean with sinne Therefore all our works are defaylled with vncleanesse and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sinne ANSVVER THe Prophet speakes according to the meaning of S Hiero. in the persone of the Iewes and yet notwithstanding not of all men amongst whome were many good men whom the Scripture commendes for their righteous workes but of the wicked whose legall workes Sacrifices Sabbothes and New moones were adiudged before the Lord pollured and vncleane to wit when they were done of them in the estate of sinne not that these effectes was sinne of themselues but because they profited nothing by reason of the actors who remayned in the estate of sinne Moreouer neyther doth the Prophet speake so extending his wordes absolutly against all tymes and all men but only to that tyme in which he speake these wordes when iniquity abounded in Israel for which iniquity God was to permit that they should be leade into captiuity as may be euidently gathered of all wordes following v. 10. saying The city of thy holynesse is desert Sion is made vast and Ierusalem is disolat c. OBIECTION ECcl. 7 v. 21. sayth There is not a iust man in the Earth who doth good and sinneth not Ergo all our workes are sinne ANSVVER IN the Hebrue text it is read that the iust man shall not sinne at all tymes But the true sense is that no man is so firme and constaÌ„t to doe good that he can neuer sinne and it is not needfull neyther of necessity that he shall sinn in all his works and labours ergo there is iust men in Earth that doth good and sinneth not OBIECTION IT is sayd in Gen. 6. v. 5. That God did see that the whole cogitations of the hart of man was bent to euill at all tyme But of euill cogitations of a will inclyned to euill no good workes can proceed ergo where there is no good thought there is farrelesse good workes ANSVVER THe true sense of these wordes after the interpretation of the auncient Father is that many cogitations of the hart of man were inclyned to euill for such sayings are common in the Scriptures as for exemple all are sayd to be absent wheÌ„ almost all are present euen so in the same place v. 12. It is sayd that al flesh to haue corrupted his way and notwithstanding Noe and Enoch are praysed for righteous men Lykewyse S. Paul complaynes Phil 2. v. 2â— That all sought that which was for their owne profyt and not which appertayned to Iesu Christ And yet in the contrary S. Paul himself and the other Apostles sought not their owne profyt but Christ Iesus Ergo all men neyther the thought of all men are not inclyned to euill but also to good and consequently to good workes OBIECTION IT is sayd an the Psalmist 142. v. 2. That all lyuing souls shall not be iustifyed in thy sight And Matth 7 v. 8. sayth That an euill tree cannot bring forth good fruict but where there is no iustification and good fruictes there can be no good workes Ergo c. ANSVVER THe true meaning of the Psalmist is saying that if God would doe with sinners in righteousnes and eqâ—â—â— there is none who absolutly and altogeather can be pronunced iust without some veniall sinnes by reason of which he is not altogeather iust to this effect is vnderstood that place of S. Iohn i. Epist Ioh. cap. 1. v. 8. If we say we haue no sinne we deceaue our solues and the verity is not in vs â—etnot with staÌ„ding desists not or failles to be iust for it is sayd that the righteous masinnes seatientymes in the day Prou. 24. v. 16. which sinnes are not iudged mortall to Robbe him of righteousnes but veniall inclyning and not effecting and so the holy man concludes that no man can be iustifyed in the presence of God innocent and pure of all sinne which veniall sinne doe not impedit righteousnes because as oft we say the Lords prayers as is presupposed of all learned men veniall sinnes are forgiuen And as concerning that place of S. Matth. That an euil tree cannot bring forth good fruict S. Augustin expoondes it of the intention to wit that so long as an euill intention is retayned in the mynd a maÌ„ cannot bring forth good workes for vnto an euill intention euil followeth Whereupon it followes that freewill is in our owne power vnderpropted with diuine help to turne it to Good and so to bring forth good fruictes OBIECTION AMongst other preceptes God hath two first that we loue God with our whole hart Deut. 6 v. 5. Secondly he sayth That we shall not couet Exod. 20. v. 17. But who fulfills not these two precepts inteirly sinnes ergo what righteousnes can we worke but it it sinne seing we caÌ„not kept these two commandements ANSVVER IN the contrary S. Iohn Epist 1. cap. 2. v. 5. saith who kepes his worde in him is the loue of God parfect indeed as for the precept thow shall not Couet the consent of will is forbidden and not first motion and for that cause we consent not euer neyther sinne euer and consequently we may fulfill these two precepts in keeping his coÌ„mandements when we consent not in will to Couet and so we worke righteousnes without sinne in keepting his Commandements as at more lenght is discouered in the twenthy-fyue question QVAESTIO XXXI Of the merites of good Workes WHerefore doe the Papists so arrogantly teach that a man properly may merite the augment and increase of grace in this lyfe and the rewarde of eternall lyfe seing this derogates the Maiesty of God For that cause the name of merite is as a thing full of arrogance which our reformed Church hath abhorred and detested Calu. lib. 3. inst cap. 15 § 12 alij ANSVVER IT is no maruell that good workes the name of merit be in hatred and detested of you who allowed none but all to be sinne Which affirmitiue make men to fle from the vertu of all good workes as chastity humility c. And other Christian Godly workes as from deadly poyson and to enter in the broode way which leadeth to perdition Matth. 7. v. 13. But the true verity is that a man standing in habituall grace may truely
properly of worth and right merite eternall lyfe without any preiudice of gods diuine Maiesty Which doctrine of fayth is valled with stroÌ„g reasons of holy Scriptures which no man will deny that is not preuented with a malicious mynd and carnall passion who hath the smalest taest in the diuine Scriptures shall easily defyne this argument so that Eccl 16 v. 15. sayth all mercy maketh a place to euery one according to the merite of his worke How euident is merite expressed to be a consequent of mercy what in this word is to be hated and abhorred of the Protestantes if they loue the Scripture for if they deteste the one they must detested the other and so the Scripture is as abominable to them as the word merite and goode workes are next to Ecclesiasticus S. Paul auouches the same saying Heb. 13. v. 16. doe good and to distribute forget not for with sacrifice God is promerited And lykewyse of these places in which it is sayd that God giueth to euery maÌ„ a rewarde wadges according to the measure condition and dignity of the worke which is nothing other then according to the good merite of the worke or the euill as it is sayd Psal 6. v. 13. That God giues to euery one according to his workes And lykewyse S. Matth. 16. v. 27. sayth That when the sonne of man shall come in the glory of his Father with his Angels then shall he giue to euery one according to his workes And lykewyse S. Paul 1. cor 3. v. 8. sayth That euery one shall receaue his proper wadges according to his labour What is else merit but wadges and a reward and a condigne recompensation of euery mans laboures workes But now if there be no mention of merit which word the Protestantes abhorreth how are wadges and rewards distributed and giuen and lykewyse punishements For doth not God punish man for euill according to the euill and remunerates man with eternall lyfe for good workes accordâ—ng as they are good workes and therefore seing euill workes of worth ex condigno merites this punishement which is eternall shall not good workes and welldoing merite eternall lyfe as a reward and a remuneration of good things for if we obserue peculiarly the name of wadges and rewarde alleadged of the Apostle it giueth vs to vnderstand that wadges hath no place but where is merite for they are correlatiues one with the other for there is due no wadges where there is no merite neyther followeth merite but where there is workes OBIECTION CAluin lib. 3. inst cap. 15. § 2. sayth that the Kingdome of God improperly is called wadges seing it is the inheritaÌ„ce of the children ergo ANSVVER VVHerefore is it rather improperly sayd waidges then inheritance seing the same be waidges and inheritance and the same with diuerse titles may be debt to vs as appeareth euidently in Christ to whome the accideÌ„tall glory of his body was true waidges as sayth the Apostle Phil. 2. v. 8.9 He hath humbled himself and is made obedient to the death euen to the death of the Crosse for which God hath exalted him and hath giuen him a name which is aboue all name c. For that he promerited the same through his humility and passion for if he had not promerited this accidentall glory to his body as waidges the Apostle had not sayd this word propter quod which waidges was also in heritance due to him by reason of his hypostaticall vnion euen so lyfe eternall is inheritance to the iust and innocent for somuch as they are adopted sonnes of God by habituall grace which only title is dewe to baptised infantes And lykewyse lyfe eternall is waidges to the children of adoption forsomuch as they merit it with good workes done in the state of Grace And therfore it is not called improperly waidges more then inheritance seing both the inheritance and waidge depende on the merite of good vvorkes OBIECTION THe Lutherans argue that lyfe eternall is called waidges not that it is giuen or due for good workes but because it is anexed to the promises of God and therefore it is due to vs by promise and not of no merite ANSVVER I Say a man instructed confirmed with habituall grace of God may exhibet and doe a work condigne and worthy of eternall lyfe because he is moued with the spirit of God whose supernaturall motion intendes to lyfe eternall and therefore for that cause these good workes are so high and excellent as is the selfe life eternall And therfore with diuyne promise ioyned lyfe eternall shal be debtfull to that worke and for that cause that vvork shall merite truely and properly lyfe eternall as a merite and so our merites draw their owne condition which are done and wrought by the grace of God OBIECTION THe Apostle sayth Rom. 6. v. 23. That the grace of God is lyfe eternall but that which is of grace is not debtfull to vs by way of wadges of righteousnes And for this cause it is sayd Psal 102 v. 4 That God hath crowned vs vvith mercy and compassion ergo of grace and not of vvorkes is lyfe eternall ANSVVER WHo is so ignoraÌ„t that knoweth not that lyfe eternall is called grace because the coÌ„dâ—gne merites of lyfe eternall are of the grace of God as sayth S. Aug. Epist 105. For if S. Paul calleth death the stipeÌ„d of sinne eueÌ„ so the stipeÌ„d of righteousnes may be called lyfe eternal or the stipend of death stipend of lyfe is merite demerit as correlatiues are for in this the Apostle hath changed a kynd of speach that he might exclud ambition and pryd out of the hart of man and especially such as would that lyfe eternall should be due and properly giuen for their owne righteousnes without the grace of God as witnes S. Aug. in Epist 105. And therefore the Apostle calleth lyfe eternall the grace of God because it is giuen for the revvard of workes done in the state of grace and seing our vvorkes without grace as vnto the lyfe eternall it is attributed to grace as vnto the principall cause that our vvorks merits lyfe eternall And consequently is the exposition of the Psalme that he hath crovvned vs in mercy and compassion not that lyfe eternall is our true waidges of due righteousnes to our vvorkes but because the same vvorkes are done in the mercy of God albeit others expoundes this place so that God vvith his mercy and benefits compasses the iust man about as vvith a crovvne OBIECTION WHen we haue done all which is commanded say we are vnprofitable seruaÌ„ds what we ought to haue done â—e haue done it Therfore to vnprofitable seruands wadges is not due of righteousnes ANSVVER OVr owne workes of themselues in a part to vs are vnprofitable and of no value without God because they draw all their dignity and worth of his grace notwithstaÌ„ding good works layde and ioyned vvith diuine grace are very profitable according to that
their merite is not mercenary not basse but honourable good and acceptable to God our Father whose soÌ„nes we are if we inclyne our hart to doe his lawes for a reward and this is the good pleasure of God that concomminaÌ„ter we should worke good workes with his grace vnto lyfe eternall whose will is to remunerat gine that beatitude for a merit of good workes QVAEST 10. XXXIII Of Confidence conceaued of merites WHerefore doe the Papists conceaue such confidence of eteruall lyfe by their merites seing it sauours of presumption and in preiudice of the excellency of our redemer Calu. lib. 3. inst cap. 12. § 3.4 ANSVVER I Say it is not anough to confide and trust simpliciterly but also with assured faith we are bound to belieue good workes to merite lyfe eternall for we cannot obtayne lyfe eternall except we haue laboured to promerit the same with good works as is euidently discussed already notwithstanding no man can firmely determine and assuredely persuade him self in his merites to obtayne and haue lyfe eternall defacto The reason is because we are not certaine of our owne righteousnes that any man is iust absolutly and to haue meritorious workes and howbeit he might in some part repose confidently to haue notwithstanding it followeth that no man assuredly can assure himself of perseuerance and therefore seing no manner of way any man can be certayne in this lyfe without a speciall reuelation of God or els if we would precipitat our selues in the damnable golfe of the Caluinists only fayth We belieue vnder hope sub gratia giuing diligence to make our calling and election sure by good workes as the Apostle teaches 2. Peter 2. and so we may conceaue of our good workes some trust and confidence of eternall glory notwithstanding so that chiefly the same confidence and trust be placed dependently in the only mercies of God and merites of Christ and secouÌ„dely in workes And therefore to the purpose the first part is proued Tob. 4. v. 12. Great confidence is with almesse before the most high-God to all them that doth the same Lykewyse 1. Tim. 3. v. 13. sayth who haue ministred weell purches to theÌ„selues a good place much confidence in fayth And seing good works are the cause of our saluation already proued we may the more rightly trust and confide them to obtayne our saluation as for example when the Phisick is very good the patient may the more coÌ„fide of his health and therefore in such manner I may confide that merites are the cause of which saluation may come and so consequently we may haue that confidence and trust of good vvorkes as an effect depending on the cause SecouÌ„dly the posterior part is prouen of the for sayd introductioÌ„ because the chiefe cause of our saluation is the merites of Christ and Gods diuyne mercy therefore by the merites of Christ vertue is giuen vs to merite and to be perseuerand So that our merits are the workes of Christ which he worketh in vs by the spirit of his grace which no man is ignorant of forsomuch as in all our petitions prayers we remite them to be graunted for his diuine mercy saike and the merite of Christ And therefore the holy Church and euery member concludes their prayer saying by our Lord IESVS Christ c. And therefore here is neyther done nor inferred eyther presumption or preiudice to the excellency of our redeemer for whose fauouâ— and grace all helpe requisit is giuen vs to merite and so it is acknowledged of vs to be froÌ„ him as the principall cause and so we doe not trust and confide in our owne merites but secondaâ—ly and dependenterly for all that we haue receaued or worketh we affirme it to be by the merites of Christ and diuyne grace and whatsoeuer we worke or merite it is through the grace of God and merite of Christ and not of our selues absolutly as our aduersarie imagine Neyther doe we presumptuously any thing neyther with iniury to Christ As concerning their Scrupels for conclusion they are full of scrupelles to withstand the verity reuealed out of the word of God and make no Scrupell where Scruples should be obserued it is no Scrupell with there diuines to affirme God the author of sinne with predeterminat predestination without forseen causes the fall of man and the reprobates damnation of Christ disparing on the Crosse of mans freewill of the whole twelf articles of our Beliefe of the impossibility to keepe the Commandements in defending that all our actions are mortall sinnes in making all sinnes equall and in teaching that Christ hath fred vs from all Lawes in taking away all feare of conscience by only fayth in teaching necessity to be forced in the freewill of man in taking away vyce and vertue in mans actions merite demerite sinne and grace with others infinite numbers of assertions swallowed vp of them without any scrupell lyke another Leuiathan plunged in the weest Sees with a deuoring mouth Soe passe they without Scrupelles walking after their owne fantasies and not according to the word of God neyther the reason of morall knowledge The end of the first Part. THE TABLE OF THIS BOOKE TO whome properly the Catholick name appertayne Quaest I. pag. 2. Of the damnable and speciall Faith of the Heretikes Quaest II. pag. 23. Of the Article of the Creed I belieue the remission of sinnes Quaest III. pag. 44. Of the informall Faith of Synners Quaest IIII. pag. 49. Of the necessity of Myracles Quaest V. pag. 45. Of the verity of Myracles in the Catholicke Church Quaest VI. pag. 61. The Pope is taken of the reformed for Antichrist Quaest VII pag. 73. Of the Primacy of S. Peter Quaest VIII pag. 89. Of the Roman Sea of S. Peter Quaest IX pag. 107. Of Iohne the eight Pope a VVoman Quaest X. pag. 112. Of the infallible authority of Generall Counsells Quaest XI pag. 116. Of the verity of the Roman-Church and of her notes Quaest XII pag. 127. Of the pretended reformation of the Protestants Quaest XIII pag. 145. Of the stability of the visible Church Quaest XIIII pag. 169. Of the interdicting of Scripture Quaest XV. pag. 183. Of the adulterating the Byble Quaest XVI pag. 199. Of Traditions Quaest XVII pag. 206. Of the certitude of Hope Quaest XVIII pag. 214. Of publicts and priuate Prayers Quaest XIX pag. 218. Of the Aue Maria. Quaest XX. pag. 225. Of the Beades Quaest XXI pag. 228. Of Praying in the Churches Quaest XXII pag. 231. Of Predestination and Reprobation Quaest XXIII pag. 236. Of Free VVill. QuÄ™st XXIIII pag. 251. Of Prescience Predestination and Free-will Quaest XXV pag. 259. Of the keeping of the Commandementes Quaest XXVI pag. 264. Of Reall Iustice Quaest XXVII pag. 269. Of good VVorkes Quaest XXVIII pag. 276. Of the incertitude of Righteousnes QuÄ™st XXIX pag. 281. Of the Purenesse of Good VVorkes QuÄ™st XXX pag. 289. Of the Merite of good VVorkes QuÄ™st XXXI pag. 296. Of good VVorkes done in respect of an eternall reward QuÄ™st XXXII pag. 304. Of Confidence conceaued of Merites QuÄ™st XXXIII pag. 306. FINIS