onely perfection of men to acknowledge themselues to be vnperfect Wherefore lette vs not glory of all integritie but lette vs vnfainedly confesse our owne iniquitie and euen in the best workes we do flee vnto Gods mercy in Christ IESVS who hath loued vs and washed away our sinnes in his owne bloud to whome with the Father and the holy Ghost three persons and one onely God bee all praise laud and glory now and euermore Amen The Pamphlet The Protestants haue either no faith at all or lye most damnably in denying that a man assisted by GODS grace can keepe the Commaundements 3. Article VVHosoeuer knoweth God keepeth his commandements But all true Protestants know God Ergo all true Protestants keepe his commandements The Maior is expresse Scripture qui dicit se nosse deum mandata eius non custodit mendax est in eo veritas non est Hee that saith he knoweth God and keepeth not his commandements is a lyar and truth is not in him The Minor no Protestant doubteth of for this knowledge of God is nothing else but a liuely faith wherewith all zealous Protestants as they say are indewed Hence from manifestly it followeth that either most zealous Protestants lacke a liuely faith and so are Infidels or if they haue a liuely faith and deny that they keep or can keepe Gods commandements they are damnable lyars of they chuse the first they are Pagans Heretikes or Iewes if they take the second they are damnable seducers impostors in religion consequently their faith is false Answere THis Syllogisme according to Saint Iohns meaning is wholy true The Apostles purpose is to shew that the knowledge of GOD in the faithfull ought not to bee idle but effectuall and fruitfull in godlinesse and holy obedience working a care and conscience in them to keepe Gods holy commaundements by dilligent endeuouring both to auoid all wickednesse which he forbiddeth and to yeelde that holy obedience which hee requireth The which they that do not but liue prophanely wallowing in wickednesse and committing vngodlinesse with greedinesse and yet make a profession of the knowledge of God as too many do their profession and knowledge is in vaine For as Saint Iames saith if any seeme religious â—am 1. 16. and refraineth not hâ—s â—ongue but deceiueth his owne heart that mans reliâ—ion is in vaine So if any seeme to haue the knowledge of God and liueth loosely and wickedly hauing no care to frame his life to the obedience of Gods commandements his religion profession and knowledge is in vaine For not euery one that saith vnto me Lord Lord Math. 7. 21. shal enter into the kingdome of heauen but he that doth my fathers will which is in heauen But your meaning is that by keeking of Gods commandements is vnderstood an absolute and perfect fulfilling of them in yeelding without any transgression at all that ful and perfect rightecusnes which God commandeth The which neuer did any man 1. Peter 2. yeeâ—d but onely the man Iesuc Christ who neuer did sinne and in whose mouth was neuer guile This your doctrine of the perfect fulfilling of Gods law in this life is false and you in maintaining of it shew your selues to be blind and proud Pharisies not knowing either the perfect righteousnes of God nor the corruption of our nature against the which I reason thus Whosoeuer sinneth transgresseth and breaketh Gods lawes and commaundements but all men doe sinne Therefore all men transgresse and breake Gods lawes and commaundements The first proposition is manifest for S. Iohn saith sinne is the transgression of 1. Iohn 3. 4. the law The second proposition cannot with any face bee denied Salomon saith there is no man that sinneth not Saint 1. King 8 46. Rom 3. 23. Iames â— 2. 1. Iohn 4. 8. Paul saith all haue sinned and are depriued of the glorie of God Saint Iames saith in many things we sinne all Saint Iohn saith â—f we say that we haue no sinne we deceiue our selues the truth is not in vs. Moreouer S. Paul saith as many as are Galat. 3. 10. of the workes of the law are vnder the cursse for it is written Cursed is euery one that continueth not in al things which are written in the booke of the law to do them Where Saint Paul doth reason after this sort Whosoeuer doth not continue to doe all that is written in the booke of the law are vnder the cursse but there is none that continueth to doe all that is written in the booke of the law Ergo there is none but is vnder the curse The first proposition Saint Paul proueth by a place of the law Deut. 27. The second Saint Paul taketh as a thing graunted and not to bee denyed that there is no man which continueth to doe all that is written in the booke of the law to do it the which if it be not graunted Saint Paules argument is nothing worth for it might be said that some doe fulfill the law of God and therefore are not vnder the curse So that which seemed to Saint Paul absurd to be denied is now denied by these absurd and blind Pharisies Furthermore Saint Paul saith That which was impossible to the law in as much as it was Rom. 8 3. made weake because of the flesh God sending his owne sonne in the similitude of sinful flesh and for sinne hath condemned sinne in the flâ—sh Doth not S. Paul here shew that whereas wee could not be saued by the law God hath sent his sonne in the flesh to saue vs And he declareth why we could not be saued by the lawe because the weakenes of our sinfull flesh is not able to yeeld that perfect righteousnes which the law of God requireth the which if we could doe we should liue therby For God saith which if a man doe he shall Ezech. 20. â—1 liue in them And that euen they that are regenerate with Gods spirit doe not perfectly fulfill the law and keepe Gods commaundements it is most euident by Saint Pauls confession of himselfe I am carnal sold vnder sinne I allow Rom. 7. 14. not that which I doe for that I would I doe not but what I hate that I doe It is no more I that doe it but sinne that dwelleth in me For I know that in me that is in my flesh dwelleth no good thing for to will is present with me But I find no meanes to performe that which is good For I doe not the good thing which I would but the euil which I would not that dâ—eâ— I finde that wheÌ„ I would doe good euil is present with me I see another law in my members rebelling against the law of my minde leading me captiue to the law of sinne which is in my members O wretched man that I am who shall deliuer me from this body of death If S. Paul that elect vessell of God which was taken Act. 9. 15. 2. Cor
Rom. 11. 6. were grace no more grace but if it be of workes it is no more Ephes 2. 8. grace or else were worke no more worke By grace â—e are saued through faith and that not of your selues it is the gift of 2 Timoth. 1. 9. God not of workes lest any man should glorie Who hath saued vs and called vs with an holy calling not according to our workes but according to his purpose and grace c. Not by the Tit. 3. 5. works of righteousnes which vve had done but according to his mercie he saued vs. Although this which I haue said may seeme sufficient to answere this article yet I will say somthing to this syllogisme To the Maior or first proposition I answere that with men wages is giuen for workes but with God vvhose Isai 55. 8. thoughts are not as our thoughts nor waies as our waies it is other waies Man may do labour seruice to man which may merit and deserue by equitie and iustice wages and reward For that there may be a proportion betweene the seruice and reward and also a benefit and commoditie commeth to him to whom the seruice is done As in this example here alledged the Lord Deputie or some other may doe some such singular seruice in Ireland that if her Maiestie should bestow vpon him 1000. pound a yeere he might in some proportion deserue it and her Maiestie may receiue double benefit by it But can wee doe any workes that can either merit and deserue the kingdome of God or bring any benefit vnto God Dauid saith My Psal 16. 2 Rom. 8. 18. weldoing extendeth not to thee And as S. Paul saith that all the afflictions of this present life are not worthie of the glory that shall be shewed vnto vs so may I say that all our imperfect and stained workes are not worthie of the kingdome of God which wee haue not deserued but Iesus Christ by his death and passion hath purchased for vs. Can a bond-seruant by any seruices looke to deserue an earthly kingdome and can we which are bond-seruants to God in respect both of creation and of redemption looke to deserue the kingdome of God Christ our Sauiour saith Doth he thanke that seruant because hee did that which Luk. 17. 9. was commanded vnto him I trow not So likewise ye when ye haue done all things which are commanded you say wee are vnprofitable seruants wee haue done that which was our dutie to doe If he that hath done all things which were commanded must confesse himselfe to be an vnprofitable seruant how much more must wee confesse our selues to be vnprofitable seruants who haue both omitted many things commanded and committed many great and grieuous sinnes prohibited So saith Hierome Sâ—inutilis est qui fecit omnia quid de illo dicendum Hieron ad Câ—esiphont aduers Pelagian est qui explere non potuit i. If hee be vnprofitable that hath done all vvhat is to be said of him that could not fulfill all Therefore wee are not to trust in our owne merits but in Gods mercie which importeth our miserie and not worthinesse But for the proofe of your Minor you alledge the saying of our Sauiour Christ Call the labourers and giue them Math. 20. 8. their wages I grant that God doth giue to them that labour in his vineyard a reward which is called wages because it followeth pietie and good workes as outward wages followeth labour But that this heauenly wages is not deserued by our workes as that other is by our labour it euidently appeareth by that parable where they that had wrought but one houre receiued as much as they did which had borne the burden and heate of the day Which sheweth that this reward came of grace and not of merit and so S. Ambrose doth expound it Non labori Ambros de vocat Gent. lib. 1. cap. 5. praemium soluens sed diuitias boâ—tatis suae in eos quos sine operibus eligit effundens vt etiam 〈◊〉 qui in multo labore sudarunâ— nec amplius quà m nouissimi acceperunt intelligant donum se gratiae non operum accepisse mercedem i. Not paying a reward vnto our labour but powring foorth the riches of his goodnesse vpon them vvhom he hath chosen without works that they also vvhich in great labour haue â—oysed and haue receiued no more then the last may know that they haue receiued a gift of grace and not a vvages of vvorkes To your other places Apocal. 20. 12. and 1. Cor. 3. 8. I say with S. Paul that God will reward euery man according to his workes but not for the merite and desert of their workes To them that continuing in vvell doing seeke Râ—â—t 2. 6. 7. glorie honour and immortalitie hee vvill giue euerlasting life and vnto them that are contentious and disobey the truth and obey vnrighteousnesse shall be indignation and vvrath tribulation and anguish vpon the soule of euery man that doth euill But you will say Why is not euerlasting life the wages of good works as euerlasting death is of euill works sins I answere that our euill workes be simply euill and being transgressions of Gods righteous law offend his infinite maiestie prouoke his infinite wrath and deserue infinite paine and punishment But our workes are not simply and perfectly good but be imperfect and are stained with the corruption of our sinfull nature as I haue before declared and therefore cannot satisfie Gods infinite iustice nor pacifie his infinite anger nor deserue his infinite glory but rather require Gods great mercie as hath beene shewed And therefore Saint Paul in the sixt to the Romanes hauing said that the vvages of sinne is death Rom. 6. 23. doth not say which had beene most meete to haue beene said if this pharisaicall doctrine were true the wages of good workes is eternall life but he saith the gift of God is eternall life through Iesus Christ our Lord as also Oecumenius doth well obserue You confidently affirme that the Protestants who are enemies to merits shall neuer attaine to the kingdome of Heauen which is purchased by good workes and merits Where first I would aduise you to take heed that you be not brethren to those olde heretikes called Hieraclitae to whom Saint Augustine doth ascribe this as an heresie that they denied infants to appertaine to the kingdome of Heauen because they had no merits His words be these Hieraclitae ad regnum coelorum non pertinere paruulos dicunt August in catal Hâ—res Heres 47. quia non sunt eis vlla merita certaminis quo vitia superentur i. The Hieraclites say that infants belong not to the kingdome of Heauen because they haue no merits of strife vvhereby to ouercome vices How neere you iumpe with these olde Heretikes as you doe in many matters with many others let the Christian reader indifferently iudge Secondly I say that we are enemies neither to those
12. 2. vp into the third heauen and into paradise and heard words which cannot be spoken did not fulfill the law and fully without transgression keepe Gods commandements who but a blind hipocrite and proud Pharisie will arrogate to himselfe the same Bernard saith well Aut te ergo si audes praefer â— Apostolo nempe ipsius ista vox est aut fatere â—ernard super Caâ—ti serm 58 cum illo te quoque vitiis non carere Either if thou darest preferre thy selfe before the the Apostle whose saying this is or els confesse with him that thou also art not void of vices I will adde hereunto a few testimonies out of the auncient Fathers to prooue that none in this life is assisted so fully with Gods grace that he perfectly fulfilleth the law and keepeth Gods commandements without any transgression Iustinus dialog 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 98. or breach of them Iustinus Martyr saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that none hath exactly done all things you your selues dare not deny but there be which haue kept the things commanded some more and some lesse then others S. Hierome saith Facilia dicis esse Dei Hieron ad Ciesiphontem aâ—uers Pelâ—gianos mandata tameÌ„ nullum proferre potes qui vniuersa complenerit Responde mihi facilia sunt an difficilia Si facilia profer quâ—s ea impleâ—erit Thou saiest Gods commandements be easie and yet thou canst not bring forth any that hath fulfilled all Answere me be they easie or hard If they be easie shew any that hath fulfilled them Againe Haec hominibus sola perfectio si imperfectos se esse nouerint This is the Idem ibid. onely perfection of men to acknowledge themselues to be imperfect Againe Tunc ergo iusti sumus quando nos esse Idem lib. 1. ad uers Pelagianos peccatores fatemur iustitia nostra non ex proprio merito sed ex Dei consistit misâ—ricordia Then wee bee iust when wee confesse our selues to be sinners and our iustice consisteth not in our owne merits but in Gods mercy Saint Augustine saith Ipsa iustitia nostra tanta est in hac vita August de ciuiâ— dei lib. 19 c. 27 vt potius peccatorum remissione constet quam perfectione virtutum Our iustice is so great in this life that it consisteth rather in the remission of our sinnes then in the perfection of vour vertues And againe Omnia mardata Lib 1. Retract cap. 19. facta deputantur quando quicquid non fit ignoscitur All the commandements are then reputed to bee done when whatsoeuer is not done is pardoned Againe Gratia Dei Ad Bonis lib. 3 cap. 7. tribuit in hac vita studium praecepta seruandi eadem si quid etiam in illis prâ—ceptis minus seruatur ignosâ—it The grace of God doth giue in this life a desire to keepe his commandements and the same grace if any thing in them be not obserued forgiueth it The like I might alleage out of many other places of his workes As De natura gratia cap. 36. Contra Iulianum lib. 4. cap. 3. De liberâ— Arbitrâ—o cap. 16. and such others but for shortnes sake I omit them Chrysostome saith Neque enim alios liâ—et in lege Chrysost ad Rom. Ham 17 iâ—st ficarâ— nâ—si eum qui curcta adâ—mpleuerit Id verò â—emini dum possibâ—le factum est None can be iustified by the law but hee that hath fulfilled all And that hath beene as yet Bernard super Caâ—tica sâ—r 50 possible to no man Bernard saith Quomodo ergo iubenda fuit quae implenda nullo modo erat c. How was the law to bee commanded which can by no meanes bee fulfilled De affâ—ctuali or if thou rather thinke that the commandement was giuen for the ruling of our affections I will not herevpon striue so that thou also doe yeelde vnto me that in this life it neither can or euer could bee fulfilled of any man For who dare arrogate that to himselfe which Paul himselfe confesseth that he had not comprehended Neither was the commander ignorant that the weight of the commandement exceeded mans strength but hee iudged it to be profitable that thereby they might be put in mind of their owne insufficiencie and so might know that they ought according to their power labour to the end of righteousnes Therefore by commanding things impossible hee made men not transgressors but humble that euery mouth might be stopped and all the world made subiect vnto God because that by the workes of the law no flesh shall be iustified before him for wee receiuing the commandement and feeling our owne want will crie vnto heauen and God will haue mercy vpon vs. Againe Quantumlibet in hoc corpore manens profeceris erras vitia siputas Idâ—m ibidom serm 58. emortua non magis suppressa velis nolis intra fines tuos habitat Iebusaeus subiâ—gari potest sed non exterminari sciâ— inq it quod non habitat in me bonum How much soeuer thou doest profit whilest thou abidest in this bodie thou art deceiued if thou thinke vices to bee dead in thee and not rather suppressed whether thou wilt or no the Iebusite will dwell within thy coasts he may be subdued but not vtterly banished I know saith Paul that no goodnesse dwelleth iâ— me This was Bernards iudgement concerning our keeping of Gods commandements and fulfilling of the law Ferus also a late Frier but yet a man of better iudgement in many matters then many others were or be hereof writeth thus Per Christuâ— implenda erat omnis iustitia per quem solum lex poterat impleri nam maledicta erat natura humana legemque implere non potuit iuxta illud In cap. 19. Matth neque nos neque patres oâ—us hoc portare potuimus All righteousnes was to be fulfilled by Christ by whom onely the law could be fullfilled For mans nature was accursed and could not fulfill the law according to that saying neither we nor our Fathers were able to beare this burden Againe the same Ferus saith Si nemo potest gloriari sâ—á pecca o immunem nec quisquam gloriari potest se legem seruassâ— cum peccatum nihil aliud sit quà m transgressio legis If no man can glory that he is free from sinne neither can any man glory that hee hath fulfilled the law seeing that sinne is nothing else but the transgression of the law Hence-from it followeth that zealous Protestants want neither a liuely faith in Gods mercies nor true obedience to Gods commaundements although they vnfainedly confesse their manifold imperfections and sinnes by which they be farre from perfectly fulfilling the law of God and now pro coronide I will requite you with another Syllogisme They that thinke they can fulfill the law of God be proud Hypocrits and Pharisees but the Papists thinke that they Ferus