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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	eternal_a	life_n	merit_v	5,950	5	10.7779	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12211	A friendly advertisement to the pretended Catholickes of Ireland declaring, for their satisfaction; that both the Kings supremacie, and the faith whereof his Majestie is the defender, are consonant to the doctrine delivered in the holy Scriptures, and writings of the ancient fathers. And consequently, that the lawes and statutes enacted in that behalfe, are dutifully to be observed by all his Majesties subjects within that kingdome. By Christopher Sibthorp, Knight, one of his Maiesties iustices of his court of chiefe place in Ireland. In the end whereof, is added an epistle written to the author, by the Reverend Father in God, Iames Vssher Bishop of Meath: wherein it is further manifested, that the religion anciently professed in Ireland is, for substance, the same with that, which at this day is by publick authoritie established therein.	Sibthorp, Christopher, Sir, d. 1632.; Ussher, James, 1581-1656.	1622 (1622)	STC 22522; ESTC S102408	494,750	610

the earth so are my vvayes higher then your vvaies and my thoughts then your thoughts Yea what are they else but superstitious vvorkes which are done by the will and pleasure of men without the Commandement of God or his rule and direction for so Isidorus giveth the Etymologie of that word superstition to be a thing done supra-statut●m more then is appointed by the law of God upon mens pleasures and devisings May not God say in these cases as sometime he spake Quis requisivit haec de vobis VVho hath required these things of you A good Intention therefore is not sufficient to prove or make the worke to be good in Gods sight unlesse it bee a worke or action commanded from God or by his word approoved For King Saul had a good intention or meaning when being sent against the Amal●kites and commanded from God to kill both man and woman infant and suckling oxe and sheepe camell and asse hee neverthelesse spared some of the Cattell suffering the people to take Sheepe and Oxen to this intent to sacrifice to the Lord. But notwithstanding this his good intention the fact was odious in Gods sight and because he had thus reiected the vvord of the Lord not suffring his actions to be thereby squared and ruled therfore also did the Lord reiect him from being King over Israel So likewise had Vzzah a good meaning or a good intention when driving the Cart wherein the Arke of God was and the Arke being shaken and in danger of falling hee put forth his hand to the Arke and tooke hold of it to keepe it from falling yet because it belonged not unto him so to doe with the Arke and that he therein did an action not commanded nor warranted unto him from God or his word therefore notwithstanding this his good intention God was offended with him and hee smote Vzzah there for his error and there hee died by the Arke of God The workes then which men doe of their owne heads and devisings without Gods commandement or approbation by his word be not to be accounted amongst the number of good workes in Gods censure what faire shew soever they make amongst men or what good meaning or intention soever they have For that which is highly esteemed amongst men is oftentimes abhomination in the sight of God as Christ himselfe also teacheth and affirmeth 2 But yee have further in the Papacie workes preparative or workes or merits de Congruo as yee call them such as bee done by a man before faith received which ye also account good workes But first How can a man that is not himselfe as yet made good bring forth any good vvorks for The tree must first bee good before it can bring forth good fruit as Christ himselfe teacheth Yea good workes and a sanctified course of life be the fruites of righteousnesse as S. Paul declareth and therefore before that a man be made righteous and iustified by faith hee cannot possibly bring forth these fruites of righteousnesse Againe the Scripture witnesseth expresly that VVithout faith it is impossible to please God How then can the workes of anie man before faith received please God be accepted of him or merit anie grace or favour at his hands The Heart is the fountaine of all mens actions and by faith it is that mens hearts be purified and cleansed as S. Peter witnesseth Vntill such time therefore that mens hearts bee thus clensed and purified by faith in Christ they can bring forth no good cleane or pure vvorkes but works like themselves that is most impure and uncleane For to them that be uncleansed and unbeleevers nothing is pure but even their minde and conscience is defiled as S. Paul also directly affirmeth And so hee saith againe of all the corrupt naturall men in the world untill they bee regenerated converted and iustified in Gods sight by faith they be such as have all gone out of the way they are all become unprofitable there is none that doth good no not one Not without good cause therefore hath S. Augustine before told us that all the workes of Infidels and Heathens and even the Morall vertues of the Philosophers as they were done and performed by them that had no beliefe in Christ were no good workes in Gods sight but Splendida peccata glittering sinnes Yea hee hath told us expreslie that Good vvorkes do follow him that is before iustified and doe not goe before him that is aftervvard to be iustified And againe he saith that faith goeth before that good vvorkes may follow neither are there saith he anie good vvorkes but those that follovv faith going before And therefore touching Cornelius the Centurion whose praiers to God and Almesde●des be much commended before he was baptised whose example the Rhemists and other Papists alledge in this case the same S. Augustine giveth a sufficient answere thereunto saying That hee did not give Almes and Pray without some faith So likewise testifieth Beda and that out of Gregorie that Non virtutibus ad fidem sed fide pertingitur ad virtutes c. Men attaine not to faith by vertues but to vertues by faith as S. Gregorie expoundeth it For Cornelius saith he vvhose almes before baptisme as the Angell witnesseth be praised came not by vvorkes to saith but by faith to vvorkes And againe he saith Hee had faith vvhose prayers and almesdeeds could please God So that at this verie time of his Prayers and Almesdeedes hee beleeved in the Messias albeit most true it is that hee did not then so well know Christ or so firmely beleeve in him as hee did afterward by the ministerie of Peter 3 The merits also de Candigno as the Popish Church calleth them be not to be reckoned in the number of good works yea this conceit and opinion of Merit is it that poysoneth and marreth the vvorkes so that they are not reputed in Gods sight and censure to be good but bad and odious vvorks that be done with that affection and to that end For even those good workes that be done after grace and faith received and by a man regenerate and Iustified doe not merit or deserve salvation or eternall life because in the best works that men regenerate or sanctified persons doe is some humane frailtie defect or imperfection intermingled for which defects they are to crave pardon at Gods hand and not to stand upon the merit of them VVee are all saith Esay as an uncleane thing and all our righteousnesse is as filthy raggs If thou O Lord shouldst straitely marke iniquitie saith the Psalmist O Lord vvho shall stand But there is mercie vvith thee that th●u maist be feared In many things vvee all offend saith S. Iames And therefore well saith S. Augustine Vae universae iustitiae nostrae si remota misericordia Iudicetur VVoe to all our righteousnesse if it be iudged mercie being laid

aside The vvages of sinne saith S. Paul is death But the gift of God is eternall life through Iesus Christ our Lord. Note that hee calleth Eternall l●fe not the wages or merit of Men but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The free gift of God bestowed gratis without anie purchase merit or desert of ours albeit Iesus Christ our Lord purchased it for us and paid a great price for it in our behalfe through vvhom and whose merits it is that we obtaine it Hearing saith S. Augustine that death is the vvages of sin vvhy goest thou about O Thou not Iustice of man but plaine pride under the name of Iustice vvhy goest thou about to lift up thy selfe and to demand Eternall life vvhich is contrarie to death as a vvages due Chrysostome also upon this place speaketh thus Hee saith not eternall life is the revvard of your good vvorkes but eternall life is the gift of God That he might shevv that they are delivered not by ●heir ovvne strength or vertues and that it is not a debt or vvages or a retribution of labours but that they have received all those things freely of the gift of God Theodoret likewise upon this place observeth that the Apostle saith not here revvard but gift or grace for eternall life is the gift of God for although a man could performe the highest and absolute Iustice yet eternall ioyes being vveighed vvith temporall labours there is no proportion And so saith S. Paul himselfe that The afflictions of this life non sunt Condignae are not vvorthy the glorie that shall be shevved unto us It is true that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 merces a revvard is promised to those that doe good workes but it is as before is shewed merces ex gratià non ex debito a revvard of grace or favour and not of debt or desert as even S. Paul himselfe distinguisheth So that God giveth the Crowne of righteousnesse not to the merit or worthines of our workes but to the Merit or Worthines of Christ and as due to us by his promise onely freely made unto us in Christ. The Crowne therefore of eternall life is of mercie and favour in respect of us but of Iustice and desert in respect of Christ who hath purchased it for us by his merits and worthines Wherefore S. Augustine saith well that fidelis dominus qui se nobis debitorem fecit non aliquid a nobis accipiendo sed omnia nobis promittendo The Lord is faithfull who hath made himselfe a debtor unto us not by receiving anie thing of us but by promising all things unto us Againe he saith Non dicimus Deo Domine redde quod accepisti sed redde quod promisisti VVee say not to God Render that O Lord vvhich thou hast received of us but render or give that vvhich thou hast promised Againe he saith That God crovvneth his ovvne gifts not our merits vvhen he crovvneth us What vvorthinesse soever then is in us it is by Gods acceptation and his accounting of us to bee such in through Christ not by reason or in respect of any of our owne personall merits or worthinesse For vvhat hast thou saith S. Paul that thou hast not received and if thou hast received it vvhy dost thou glorie as though thou hadst not received it The gifts and graces of God in a man should make him humble and thankefull and not make him proud as though he deserved them and a great deale more by reason of them If a man give another 100. l. which hee useth well doth hee thereby deserve or can hee therefore claime as of merit or dutie to have at that mans hand 100000. l. Men for good works and benefits done may deserve praise and thankes amongst men but what man by doing of his dutie deserveth praise or thankes at Gods hand or What Servant for doing his Masters service and commandement can thereupon claime to be his Masters heire VVhosoever glorieth should glorie in the Lord as S. Paul teacheth But if men doe merit then have they somewhat of their owne wherein to glorie But God alloweth no matter of glorie in men with him or in his sight neither have they indeed anie matter of glory in them because whatsoever graces or goodnes men have they have received it of God to whom they ought to bee thankefull and for which they stand bound to performe all manner of dutie unto him So that how much merit men take to themselves so much doe they detract from the merits of Christ and so much praise glorie and thankes doe they pull from God to whom all praise glorie honour and thankes rightly and properly belong and are to be rendred Yea the Kingdome of heaven is a reward infinitely above the value of all mens workes and therefore must needes bee given of grace and cannot be merited by men But against mens merits and their workes of satisfaction whereby they intend to satisfie Gods wrath and Iustice for sinnes which is onely satisfiable by the death and sufferings of that Immaculate Lambe Christ Iesus enough hath beene before spoken and therefore I here forbeare to speake anie further of them 4 But in this matter of vvorkes this is not to be passed over or omitted that they also hold workes of Supererogation as they call them whereby they say Men doe more then they are bound unto by Gods Commandements and so doe merit not onely their owne salvation but the salvation also of others or something toward it Can these be accounted good vvorkes or that be held for a good and right religion wherin such monstrous things be taught and maintained It is more then anie meere man is able to doe perfectly and exactly to keepe and performe the vvhole lavv and Commaundements of God for so S. Paul himselfe expreslie affirmeth it to be a thing impossible because of the vveakenesse that is in all sinnefull flesh and so have the ancient Fathers likewise before testified and taught Why then doe these men talke of doing all and more then all the Commaundements of God Indeed if anie thinke to come to heaven by Doeing as he in the Gospell did the Ansvvere which Christ gave in that case is right and fit for him that Hee must keepe the Commandements for Moses describing the righteousnesse vvhich is of the Lavv saith That the man vvhich Doth those things shall live by them But the righteousnesse vvhich is of faith speaketh as S. Paul sheweth on another fashion and consisteth in a firme beleeving in Christ For Christ who performed the law for us it being a thing impossible for us to doe is the End or accomplishment of the Lavv for righteousnesse to everie one that beleeveth as hee there againe affirmeth And yet must none therefore hereupon conclude God to bee Cruell Tyrannicall or uniust in giveing such a Law as is impossible for men to keepe for at the first

but two Sacraments of the new Testament properly so called and that Confirmation Penance Mariage Orders and Extreme unction be not Sacraments properly pag. 204 205 206 207 208 209 210 c That the Sacraments doe not give grace ex opere operato by the verie vvorke or action done by the Minister but grace commeth and is given another vvay pag. 215 216 T TRaditions not specified in the Scriptures affirmed to be Apostolicall there being no assured proofe that they came undoubtedly and originally from the Apostles be not to be urged or imposed upon the faith of men pag. 57 58 c How men in ancient time vvere deceived by Traditions said and supposed to be Apostolicall See the Preface That these Traditions be needlesse because the sacred and canonicall Scriptures vvithout them be perfectly and completely sufficient for all instruction of truth concerning divine and heavenly matters pa. 57 58.64 c. See also the Preface V THat the Bishop of Rome if hee vvere a good and orthodoxe Bishop is no more the Vicar of Christ then other Bishops are pag. 97 To vvhat Vse and end God gave his Law of the Ten Commandements pag. 151.152 it being impossible to be exactly and perfectly fulfi●led by men by reason of the vve●kenesse that is in all flesh and ●hat God therein is neither cruell tyrannicall or uniust p. 151 152. and pag. 108 109 c W GOod Workes be the effect and fruite of a iustifying faith and doe not iustifie in Gods sight pag. 101 c. p 112 c There is a reward belonging to good Workes but it is a reward of bountie and grace and not of merit or due desert by men pag. 113 114 c. Good Workes be the vvay that men must vvalke in towards the kingdome of God but they be not the cause of their comming thither pag. 105 c. Good Workes and a good life and godly conversation must be observed but not to purchase or merit heaven thereby for it cost a greater price but for other godly uses and ends pag. 110.111 112 c. pag. 121.122.123 124 pag. 151.152 ●o good Workes in Gods sight and censure before faith received pag 147 ●●od Works done after faith received do not merit at Gods hands ●or iustifie in his sight pag. 148.149.150 ●orkes of supererogation most abominable pag. 151.152 ●orkes of mens owne invention and devising done for and in the ●way of Gods service and religion not commanded by him nor warranted by his VVord whatsoever good intention is pretended ●e neverthelesse not good nor approved in his sight and censure pa. 145.146 FINIS TABULAE ERRATA PAg 1 in marg 1. Pet. 5.12 for 1. Pet. 5.1 2. pag. 3. l. 1. audiens for erudiens p. 10. l. 6. kno● for knew p. 11. l. 17. otger for other p. 27. l. 25. Grantzius for Crantzius p. 74. l. 10. hirdly for thirdly p. 96. l. 19. alwayes to be blotted out p. 109 l. 22. Clesiphontem for Ctesipho●●●● p. 111. l. 29 manifested for magnified p. 116. l 18. reade in this sense p. 128. l. 28. able to dye 〈◊〉 able to doe it p. 130. l. 31. highest for highest p. 139. l. 37. himselfe to be blotted out p. 148. ● marg Psal 3.12 for Phil 3.12 ib. Gal. 5 1● for Gal. 5.17 p. 159 l 4. sim for sum p. 177. l ● h●●gh for though p. 190. l. 28. bloud for beloved p. 193 l. 1. sinnes for sinne p. 200. l. 14 of to 〈◊〉 blotted p. 207. l. 13. outward for inward p. 211. l 31. end for and p. 212. l. 25 popist for ●●●pish p. 216. l. 1. in marg Graces for Grace p 222. l. 7 member for members p. 231. l. 25. Tra●●substation for Transubstantiation p. 232. l. 6. aswell sense for aswell as sense l. 7. Transubsta●●tiation for Transubstantiation p 239. l. 30. manet for manent p 43. l 13. ef for of p. 184. ● marg Io● 4.10 for 1. Ioh. 4.10 Ioh. 4.19 for 1. Ioh. 4.19 p. 253. l. 8. it for is and l. 26. ● in good measure to be blotted p 254. l. 26. Espencaelus for Espencaeus p. 256 l. 6. continua●●● for c●●ntenance p 263. in marg Exod. 23.8 for Exod 32.8 p. 271 l. 28 due for done p. 283. l. ● reade Titus Vespasian and the rest c p. 296. l. 1 althought for although l. 25. Legall 〈◊〉 Regall p. 318. l. 3. fable for fables p. 331. l. 31. Imperio for l. 'imperio l 37. had led for han●● p. 332 l 1. for for so p. 341. l. 6 no for not p. 343 l. 11. redigerint for redegerint and l. 9 ● qurdringentos for quadringentos l. 23 Empires for Empire p. 361 l 9 Doranus for Dor●●nus p. 380. l. 15 21. et for est p 387. l. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 39● l 5. Apostles for Ap●●stle p. 393 l. 26. or three to be blotted p. 395. l. 1 2. in the Church relation to Antichrist 〈◊〉 whose spirit they speake as S. Iohn affirmeth to be blotted p. 400. l. 20. true-Christians 〈◊〉 true-Christian p. 410. l 22. bni for bin p. 243. l 4. heree for here p. 296 in marg l 6. petrus ●●●spondet for unus respondit p. 380. l. 20. Theodorum for medorum p 48 Finis libri primi 〈◊〉 Finis primae partis hujus libri p. 63 l 26. that for the. l. 5. uphold for hold p. 64. l. 37. pr●●structae for praestructa p. 27. l. 21. Minister for Ministers p. 69. l. 1. perish for passe p. 119. l ● for not p 16 l. 15. by them for to them p. 88. l. 4. strang for strange p. 100. l. 5 truth for trut●● p. 113. l. 26. to superfluous p. 38● l. 34. odoravit for adoravit p 345. l 19. velunt for velut 〈◊〉 358. l 24. Apostolici for Apostoli p. 365. l. 3. after peace add and ioy p 375. l. 32. of prohibi●●●on for of a prohibition p. 40. in marg for Cyprian in psalmo ad quid Iustificationes meas 〈◊〉 assumis Testamentum meum per os tuum read Cyprian lib. 2. Epist. 3. ad Caecilium p. 3●● l. 1. howres to be blotted p. 401. l 26. licentiousnes for covetousnes Other faults may also escape in the printing which I desire the Reader to correct wit● his pen. THE FIRST PART of the BOOKE CAP. I. Concerning the Kings Supremacie and the Oath in that behalfe to be taken HIS MAIESTIES Supremacie is chiefly considerable in two respects namely in respect of Persons and in respect of Things or Causes First then concerning his Supremacy in respect of Persons Ecclesiasticall as well as Civill within his owne Dominions who can iustly denie it him Doth not S. Peter expresly require of all Christians that live within the Dominion of anie King that they should submit themselves unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as unto the chiefe or supreame person over them It is evident that hee calleth the King

a kind of matter appeared insomuch that S. Augustine himselfe sometime speaketh Doubtfully of it and with a peradventure there is some such thing But at other sometimes againe he is verie confident and resolute that there is no such third place and therefore in one place hee affirmeth it expresselie to be the faith of the Catholikes in that time to beleeve onelie these two places namelie Heaven and Hell But a third place saith hee vvee are utterly ignorant of Neyther doe vvee finde it to be in the holy Scriptures And againe he saith Duae quippè habitationes una in igne ●terno alia in regno aeterno For there be two habitations or dwelling places the one in everlasting fire the other in an everlasting kingdome Agreeablie wherunto the scripture that speaketh of fire for the punishment of people after their death expreslie affirmeth it to be an everlasting fire and unquenchable fire which is sufficient to take away all conceit of your temporarie and quenchable fire in your vainelie supposed Purgatorie Yea S. Augustine saith further In requie sunt animae piorum à corpore separatae c. The soules of the godly separated from their bodies be in rest or quietnesse and the soules of the ungodly suffer punishments untill the bodies of those doe rise againe unto life everlasting and the bodies of these unto eternall death vvhich is called the second death And so speaketh also S. Cyprian saying Quando isthinc excessum fuerit nullus iam poenitentiae locus nul●us satisfactionis effectus Hic vita aut amittitur aut tenetur Hic sa●uti aeternae cultu Dei fructu fidei providetur VVhen men bee once departed out of this life there is no more place for repentance there is no more vvorke or effect of any satisfaction Here in this vvorld saith he life is eyther lost or got Here it is that provision is made for eternall salvation by the worshipping of God and the fruits of faith And again he there saith Then shall be vvithout fruit of repentance all griefe of paine inanis ploratio inefficax deprecatio and in vaine shall vveeping be then and prayers shall then be also uneffectuall and of no force 6 To what end then is also your praier for the dead or the Popes pardons and indulgences or singing or saying of Masses Trentals Requiems or anie other your workes satisfactorie or helpefull as you call them for the soules of the dead for in the place vvhere the Tree falleth there it lyeth whether it be toward the South or toward the North saith Ecclesiastes appointing likewise as here you see but two places in that behalfe Agreeably whereunto hee saith againe that when a man dieth his bodie as Dust returneth to the earth from vvhence it came and his soule or spirit returneth to God that gave it And againe he saith after that men are dead They have no more portion for ever in all that is done under the Sunne What part or portion then can they have in your praiers or in anie other works done by men that be living in this world Wee know and beleeve there is a communion of Saints and that the charitie and love of the Saints one towards another is verie great but yee see that the Saints and godlie Elect goe not after their death to anie place of Torment but into a place of blessednesse and heavenlie happinesse where they stand not in need of anie mortall mens praiers or other their workes whatsoever On the other side the soules of the ungodlie reprobates goe to Hell the place of the damned so that no praiers or other works whatsoever can doe them anie good for their ease or deliverance from thence And as for anie third sort of people that be neither Elect nor Reprobates such are not to be found It is true that in this life wee may beare one anothers burden and one may paie a debt for another and the abundance of one mans wealth may supplie the defect or want of another But as touching the next world it is not so for the Scripture saith that The Iust man shall live not by anie other mans but by his owne faith Againe it saith The soule that sinneth that shall dye And againe The righteousnesse of the righteous shall be upon himselfe and the vvickednesse of the vvicked shall be upon himselfe So that neither the righteousnesse nor the wickednesse of one shall bee imparted to another to save or condemne him Yea though these three men Noah Daniel and Iob were amongst them they should deliver but their owne soules by their righteousnesse saith the Lord God And againe the Psalmist saith A man can by no meanes redeeme his brother nor give to God a ransome for him It cost more to redeeme soules and therefore he must let that alone for ever Neither hath anie that is but a meere man anie such abundance of holinesse or righteousnesse in him as to be therewith able to supplie the defects or wants of others in that behalfe Yea all is little enough for himselfe when hee once commeth to stand in Gods presence and before his tribunall For even the holiest and iustest man that is must then say with King David Enter not O Lord into iudgement vvith thy servant for in thy sight shall no man living be iustified Yea even the blessed Virgin Mary her selfe though a most godly and holy woman yet had not such abundance of holinesse in her as to be able thereby to be her owne Saviour much lesse to be able to merit the salvation of others for that she was in respect of her selfe a Sinner and consequently had need of Christ Iesus to bee her Saviour as well as other people her selfe plainely declared when shee said My soule doth magnifie the Lord and my spirit reioyceth in God my Saviour If she had had no sinne at all in her as some Papists affirme what need had she of a Saviour or how could Christ Iesus have beene her Saviour as shee calleth and affirmeth him For he is in no other respect called Iesus that is a Saviour but because he shall save his people from their sinnes as the Angel testifieth Againe doth not the Scripture say expressely that All have sinned and that vvhosoever be iustified be iustified freely by the grace of God through the redemption that is in Christ Iesus The Papists also talke much of the vertues and sufferings of S. Paul as though they were meritorious and satisfactorie as well for others as for himselfe when as nevertheles himselfe sheweth they were not sufficient for his owne salvation It is true that he saith in his Epistle to the Colossians that He reioyced in his sufferings for them that is for their sakes who thereby were to be encouraged strengthned and confirmed in the faith of Christ and that Hee did fill up or accomplish that which was yet behinde

love Non quia futuros tales nos esse pr●scivit sed ut essemus tales per ipsam Electionem gratiae Not because he foreknevv that vve should be such but that vvee might be such by the verie election of grace saith S. Augustine By all which you cleerely may perceive that not foreseene or foreknowne faith in Christ not anie foreseene good vvorkes the fruites of the same faith nor anie sanctitie or obedience that men have or performe unto God bee the cause of their predestination to eternall life but a consequent and an effect of it And this S. Paul also yet further and fully sheweth where he maketh mens effectual Calling and Iustification and consequently Sanctification and Glorification also it selfe to depend all upon this that God hath predestinated them And even this predestination likewise he maketh to depend upon his fore-knovvledge that is upon his fore-purposing of them to this eternal glory in his owne secret approbation of them and Counsell had with himselfe before the world was made And againe S. Paul yet further declareth it saying that God hath saved us and called us vvith an holy calling not according to our vvorkes but according to h●s ovvne purpose and grace vvhich vvas given to us through Christ Iesus before the vvorld vvas Be not these words most plaine direct and expresse for this purpose But yet againe he saith There is a remnant through the election of grace and if it be of grace it it is no more of vvorkes o●hervvise grace vvere no more grace But if it be of vvorkes then is it no more grace othervvise vvorke vvere no more vvorke Yea againe speaking of the two Children of Rebecca Iacob and Esau he saith that the one was loved and the other hated and that before they vvere borne and vvhen they had done neither good nor evill That the purpose of God according to election might stand and not of workes c. What would you have more For by all these Texts and sundrie other which might bee cited if neede were it is abundantly manifest that not future faith or future good workes but the meere good pleasure and will of GOD and his owne most free purpose and Counsaile had with himselfe otherwise termed his fore-knovvledge was and is the first primarie and original cause of mens predestination to eternal life And consequently you may withall perceive that not future unbeleefe or future bad works but Gods owne meere pleasure vvill and purpose was and is likewise the original cause of the Reprobation or refusal of them that were refused or not elected For the Election of the one sort from the rest and the reprobation that is the preterition or refusall of the rest that were not elected being done both at one time must needs both have one and the selfe same primarie and originall cause namely the free and uncontrollable vvill purpose and pleasure of the Almightie 9 For indeed beside the will of God which is ever Iust and the highest and supreame cause of all things what cause or reason can be shewed on mens behalfe why God should Elect and choose that particular man to salvation and refuse this why he should choose Iacob and refuse Esau or why hee should choose Paul and refuse Iudas Iscariot If you answer and say that originall sinne was and is the cause of that difference Doe you not consider that Iacob had original sinne aswell as Esau and that Paul had it aswell as Iudas and that all the Elect have it aswell as the Reprobate So that if Original sinne wherewith all are infected alike had beene the cause of Reprobation then should all have beene reprobated one aswell as another And this even Bellarmme himselfe saw affirming that the cause why God hated Esau before he was borne was not original sinne for if that had beene the cause he should for that cause saith he aswell have hated Iacob as Esau. Yea Gods electing of some and consequently his reprobating or refusing of the rest whom he did not elect was in respect of the purpose and decree of it before the foundations of the world were laid howsoever in respect of the manifestation of it it was not til after the Creation and fall of Adam How then could anie sinne either Or●g●nal or Actual be the cause when at the time of the purposing of this reprobation as also of Election neither men nor Angels nor world was made nor anie sinne committed If you answer that although sinne were not then committed yet God foresaw it should afterward bee committed and that sinne thus foreseene was the cause of the decree or purpose of reprobation you know that God did foresee sinne aswell in the Elect as in the Reprobate and therefore if sinne foreseene should be che cause of the purpose or decree of reprobation then again should all have beene purposed or decreed to bee reprobated in as much as sinne was foreseene to be in all the people of the world If you reply and say that although sinne was foreseene in all yet it was with a difference because some namely the Elect were foreseene to bee beleeving and repentant sinners new Creatures mortified regenerated iustified and sanctified persons and so were not reprobates I answer that this faith repentance effectuall calling mortification regeneration iustification sanctification and all saving graces whatsoever were so foreseene in the Elect not as antecedent causes but as consequents and effects of that their predestination and election and as dependants thereupon for so is it before proved and apparant and therefore the Reprobats on the otherside must be deemed to have their occecation and obduration in their sinnes and their vnregeneration unmortification unsanctification uneffectual calling and the absence defect or want of saving graces not as Antecedents but as Consequents likewise and Events following that Decree of their not Election otherwise called their Reprobation And this will be yet the more evident if we enquire search whence this difference of sinners ariseth namely that some bee mollified repentant regenerate iustified and sanctified persons and that some others be not so Is it not because God doth bestowe those his saving graces upon the one sort and not upon the other And why doth hee bestow them upon the one sort and not upon the other Is it not because the one sort be Elect and the other Reprobate And why be the one sort Elect and the other Reprobate can anie other reason be yeelded for it but Gods owne meere will and pleasure You see then that in the conclusion you must bee forced in this case to have recourse to the meere pleasure and will of God and to make that as indeed it is the true highest and supreame cause why God chooseth this man and refuseth that man and accordingly giveth his sanctifying and saving graces to the one and not to the other It is true neverthelesse that Reprobation hath an eye

likewise doth the Church and people of God in Daniels time disclaime all merite and conceite of inherent righteousnes in themselves as appeareth by their praier which they make unto God saying VVee do not present our supplications before thee for our ovvne righteousnesse but for thy great tender mercies O Lord heare O Lord forgive O Lord consider and doe it That holy man Iob likewise speaketh to the same effect If man saith hee dispute vvith God hee cannot answer him one thing of a Thousand And againe he saith If I vvould Iustifie my selfe mine owne mouth shall condemne mee and If I vvould be perfect hee shall Iudge mee vvicked But now although the Protestants doe thus rightly teach Iustification by Faith onely and not by Workes or by anie Inherent righteousnesse in men therewithall condemne the doctrine of mens merits most justly yet doe they confesse that there is a reward in Scripture promised to them that doe good workes But Reward and Merit doe differ and be not all one For it is a Reward not of merit or desert of mens behalfe but of meere grace favour and bountie in God farre above the merits and deserts of anie men and performed given and bestowed for Gods promise sake and for the merits onely and mediation of Iesus Christ. There is Merces ex gratia a Reward counted by favour aswell as ex debito of Debt or Due desert as S. Paul himselfe distinguisheth even in this verie case Yea Saint Paul saith againe that though Christ paid a price and ransome for us yet in respect of our selves vve are Iustificati gratis Iustified frankely and freely without our paying or performing anie thing toward it or in that behalfe What could be spoken more plainely or more forcibly to quell the swelling pride of men and to dash all conceit of their merit at GODS hand It is true which is written in the Epistle to the Hebrewes where it is said thus To doe good and to to Distribute forgett not for vvith such sacrifices God is vvell pleased The Papists translate it for maintenance of their meritts that with such Hosts or Sacrifices God is promerited for so is their Latin Translation Promeretur Deus Which word in Latin as it is not used passively as the Rhemists in their English have translated it so neither is that Latin translation which they follow right in that point being not answerable to the originall in Greeke according whereunto the ancient Fathers would have all translations to be reformed and framed as before is declared for the Greek word in that Text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth as our Translation hath it is wel pleased or is delighted but it importeth no such thing as matter of merit in it And therefore you must hereby learne to take heed of your false translations Yea the Parable in the Gospel of the Servant that did the commandement of his Maister plainlie and purposelie sheweth that we deserue no thankes or recompence at Gods hand for anie duetie or obedience we performe to him For saith Christ doth the Maister thanke that servant because hee did that vvhich vvas commanded him I trow not So likewise yee vvhen yee have done all those things that are commanded you yet say VVe are unprofitable servants vvee have done no more but that vvhich was our duety to doe It is here then verie manifest that no men by anie duetie or obedience they performe to God can possiblie merit or deserve anie benefite at Gods hand much lesse Eternall Heavenlie happinesse And yet you have a conceit that so long as yee acknowledge those vertues and good workes to come not from your selves but from God from his gift ye may repose confidence in them matter of merit but what is this if yee well consider it but plaine Pharisaisme for all that For did not the Pharisee in the Gospel say O God I thanke thee c. acknowledging therein the vertues and workes which he had to come from God and to be of his gift and therefore gave him thankes and yet for reposing confidence therein for being proud of Gods gifts he is disliked and reproved Bernard saith Meritum meum miseratio Domini The merit I relye upon is the Lords mercy Againe he saith Non est quo gratia intret ubi meritum occupavit There is no place for grace to enter vvhere merit hath taken possession Againe he sheweth That men can by no manner of meanes possiblie deserve or merit eternall life and salvation And so teacheth Anselmus likewise and Cusanus Yea both wee and yee be so farre from meriting and deserving salvaon that contrariwise wee all in respect of our owne merits must confesse that we deserve damnation For yee for your parts aswell as wee cannot denie but yee sometimes sinne and goe astray and if you did sinne but once in all your life time yet were that sufficient in the sentence of Gods Law and the severitie of his Iustice to make you subiect to his curse and to throw you down to hell and eternall torments Never therefore sooth nor flatter your selves with that your distinction of some Veniall and some deadlie sinnes For although it be true that some sinnes be greater then other some are and that all sinnes be in respect of Gods mercie veniall that is remissible and may be forgiven except the sinne against the Holie Ghost of which it is directlie said that it shall never be forgiven yet is it also as true that everie sinne even the least that can be named is in his owne nature deadlie and maketh a breach and transgression of Gods Law and consequently deserveth his curse and condemnation for so have S. Paul and S. Iames before instructed us whereunto the rest of the Scriptures doe accord So that even those which you call small and veniall sinnes if they should be laid to your charge and should not be forgiven you through Christ the Saviour and Redeemer they be of weight sufficient to presse you downe to hell there to be everlastinglie tormented And yet it is true that in respect of the quantitie and qualitie of sinnes committed by reprobates and according to the difference of them shall be the diversitie of their punishments in hell some being there to be tormented more and some lesse Doe ye not then all this while perceive in what a wofull and damnable estate they all be that stand upon their owne deservings merits and workes and looke to bee Iustified before Gods tribunall by a righteousnesse inherent in their owne persons and not by the righteousnesse onlie of Iesus Christ apprehended and applied by faith Well therefore did S. Bernard say that Assignata est homini aliena Iustitia quia caruit sua There is assigned to a man another mans righteousnesse because he vvanted his owne Pigghius likewise speaketh teaching that we are Iustified by the righteousnesse of

Redeemer and his satisfaction we make no satisfaction our selves for our sinnes to the Iustice of GOD. Howbeit yee are first of all to know that this doctrine and faith of ours concerning Christ his redemption and satisfaction all-sufficient made to Gods Iustice for our sinnes inferreth no such matter as licentiousnesse but the cleane contrarie For wee are redeemed not to the end to live dissolutely or carelesly but to the end wee should for so great and unspeakeable a benefite obey and serve God in holinesse and righteousnesse before him and that all the dayes of our life as the Scr●ptures teach And secondly as touching the truth of this matter Saint Peter telleth us that Christ his owne selfe bare our sinnes in his bodie on the tree Againe S. Iohn saith that the blood of Iesus Christ the Sonne of God doth purge us from all sinne and clense us from all iniquity S. Paul also saith VVee have redemption through his blood even the remission of sins Yea this the Scriptures doe almost everie where teach and testifie How then can your conceit of mens satisfactions to Gods Iustice for sinnes be otherwise accounted of then as a thing apparantly iniurious to that satisfaction and redemption and consequently to that free and full discharge and remission of all our sinnes and of the guiltinesse and punishment thereto belonging which we have in Christ For guiltinesse being taken away the punishment also is taken away saith Tertullian And so also saith S. Augustine that Christ by taking upon him the punishment and not the fault hath done away both the fault and the punishment And in all reason it must be so that when a fault or sinne is forgiven the punishment thereto belonging is forgiven also for to what other end else is the fault or sinne forgiven and remitted But against this they alledge the example of King David and of other the children of God who notwithstanding that they had their sins forgiven them had neverthelesse afflictions chastisements sent them from God even in this life Whereunto they have beene often answered that God sendeth not these chastisements and afflictions upon his children to that end thereby to satisfie his wrath and iustice for their sinnes for his wrath is appeased and his Iustice satisfied in their behalfe another way namely in the passion and obedience of Iesus Christ but by that meanes to put them in remembrance of their sinnes formerly committed and to bring them to repentance for the same and to make them stand in more feare and awe of God for the time to come and to walke more warily circumspectly and with better obedience before him as the Psalmist declareth So that these be sent of God for other ends and purposes and come from him not as from an angrie and revengefull Iudge but out of his kinde provident care and fatherly affection and love toward them Which thing S. Paul also witnesseth shewing that these corrections and chastisements be sent upon them to the end they might thereby be advertised to call themselves and their sinnes to a better remembrance even so farre as to Iudge and condemne themselves for the same and so be admonished not to runne anie longer a riotous and wicked course with the damnable world The same is further testified in the Epistle to the Hebrewes for there it is said thus VVhom the Lord loveth he chasteneth and scourgeth every sonne that he receiveth And hee saith againe If yee endure chastening God offereth himselfe unto you as unto sonnes for vvhat sonne is it vvhom the father chasteneth not And againe he saith If therefore ye be vvithout correction vvhereof all sonnes are partakers then are ye bastards and not sonnes Moreover saith he vve have had the fathers of our flesh vvhich corrected us and wee gave them reverence should vvee not much more be in subiection unto the father of spirits that vvee might live for they verily for a few dayes chastened us after their owne pleasure but he chasteneth us for our profit that vve might be partakers of his holinesse The like speaketh S. Augustine saying Prosunt ista mala quae fideles piè perferunt c. These evils or afflictions vvhich faithfull people in godly wise suffer doe profite eyther to the amendment of their sinnes or for the exercise and triall of their righteousnesse or to shew the misery of this life That that life vvhere there shall be true and perpetuall blessednesse indeed both may more ardently be desired and more instantly be sought after It appeareth then that chastisements and afflictions be sent of God in this life upon his children out of his Love and not out of his furie and unappeased displeasure so that they serve not to anie such end as to have the severitie of his wrath and Iustice to be by such meanes satisfied and appeased yea how can the greatest afflictions or miseries that be or can be imagined in sinfull men during this life satisfie Gods heavie and infinite wrath and justice for sinnes Or how can they merit heaven and heavenly glorie when S. Paul himselfe saith expressely thus I suppose that the afflictions of this present time are not vvorthy of the glory that shall be shewed unto us But yet for all this such is the strength of error they strangely suppose that they doe Christ no wrong because it is through his merits as they say that they be enabled to merit and to make this satisfaction to Gods iustice for their sinnes Howbeit this is but a meere conceit and imagination For there is no word of God to warrant or prove it nay the Scripture teacheth that Christ died not for our good workes to make them able to merit at Gods hand but for our sinnes that they might be pardoned Againe it is said that Christ hath by himselfe and not by us or in our persons purged our sinnes He is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 platamentum propitiatio reconciliation and propitiation Yee are bought vvith a price saith S. Paul therefore glorifie yee God both in your bodie and in your spirit for they are Gods Christ is hee that paide this price for them as S. Peter also sheweth And therefore not VVee but Hee is affirmed to be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 price the price of Redemption paide for us and that we are for our parts Iustified gratis that is franckly and freely and for nothing by us paide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the redemption vvhich is in Christ Iesus and not in us or in our persons Yea in that Christ was to come downe from heaven and to be incarnate for this purpose and to suffer and so to satisfie Gods wrath and Iustice in our behalfe he sufficiently sheweth that none of us were able in our owne persons to performe so great a worke Yea they may by

things Yea this kinde of fasting without praier and without other divine exercises ioyned therewith is nothing else but a meere bodilie diet and altogether a corporal and no spirituall exercise But were fasting never so truly and rightly performed yet why should you account it meritorious or of merit sufficient to take away sinnes or to satisfie Gods Iustice for your sinnes Did it not cost more to redeeeme soules and to satisfie Gods Iustice for them then so have wee not beene often told that it is the Sonne of God and our all-sufficient Saviour and Redeemer that hath with his most bitter suffrings and most perfect obedience satisfied Gods Iustice for our sinnes which wee for our parts were never able to satisfie But againe yee know that true right and christian fastings prayers humiliation mortification and all other duties of obedience wee owe unto God as a debt And how then can the payment or performance of these debts be a satisfaction to Gods Iustice for other debts which wee did likewise owe and have not performed Yea moreover all the duties of obedience which wee owe unto God wee performe with much weakenesse and imperfection ioyned and mixed therwithall and therfore even all our best works and actions bee so farre from meriting or deserving anie grace or ●avour at Gods hands that contrariwise in that respect we had neede to crave mercie and forgivenesse of him even for those defects frailtie weaknesse and imperfections that is intermingled in them 5 As for Christ his fasting fortie daies and fortie nights hee eating nothing all that while as S. Luke testifieth it was Miraculous and therefore not to bee made an example for Christians to imitate For what christians can fast in that sort and live The Rhemists from hence would deduce the Lent Fast or Fast before Easter calling it an Apostolical tradition But this opinion is confuted first by Eusebius who in the fift booke of his historie reciteth an Epistle of Irenaeus to Victor Bishop of Rome mentioning how diversly of divers persons it was observed in that ancient time There bee some saith he vvhich thinke they must not fast but one day others there bee that fast two daies some more and some forty hovvers day and night And this diversitie of fasting saith he commendeth the unitie of faith and religion Dionysius Alexandrinus also sheweth that some fasted sixe dayes before Easter some two daies some three some fower some none S. Basil in his two Sermons of fasting speaking of the fast before Easter telleth us often that this fast lasted not aboue five dayes S. Ambrose in his 34 Sermon saith That in his time there were some which made their Lent to last twentie daies other thirtie by interchangeable weekes But the Church disputing against the Montanists in the tenth chapter of Tertullians Booke of fasts saith That those daies in the Gospel are marked out for fasting daies in which the Bridegrome was taken away that is to say the daies in which Iesus Christ suffered and was in his grave and that all other dayes bee in a mans owne libertie Againe Socrates saith that At Rome they did not ●ast but three weekes before Easter excepting Saturday and Sunday That in Sclavonia Greece and Alexandria they fasted six That in other places they fasted three times five dayes at three several times and that yet neverthelesse they did call this Lent everie one alledging a divers reason That there was also a difference in their fasting touching their meat some absteyning from all living creatures others feeding upon fish onely others eating fowle together with fish and some abstaining from the fruites of trees and from Eggs and some which tied themselves to eate nothing but bread and some that eate no bread at all Whence hee collecteth and inferreth that this fasting is a matter voluntarie and left free to bee used at such times and in such order as everie man shall thinke best and fittest His words for this purpose bee these Since no man can shew anie expresse commandement as concerning this It is evident that the Apostles did leave it to every mans ovvne vvill and pleasure to the end everie man might doe good but not through feare or by constraint And so S. Augustine likewise teacheth and testifieth saying thus I see vvell that fasting is commanded in the Evangelical and Apostolicall vvritings and throughout all the nevv Tastament But upon vvhat dayes vvee should fast or not fast I see no commandement for this neither of Christ nor of his Apostles And so also did the Catholikes tell the Montanists in ancient time saying The Law and the Prophets lasted but till Iohn after which time men fasted as they thought best not for that they vvere so commanded by the Imposition of a new discipline but according as everie man saw his occasion and that the Apostles used to doe thus imposing no burden of solemne and set fasts Yea Montanus the hereticke as Eusebius also noteth out of Apollonius was the first that prescribed Lawes of Fasting You see then that this Lent-fast or fast before Easter is neither a divine ordinance nor an Apostolical tradition Yea Damasus Bishop of Rome in his Pontifical affirmeth that Telesphorus Bishop of Rome did institute it and Telesphorus also himselfe in his Decretal Epistle testifieth the same 6 But touching this matter the storie of Spiridion related by Sozomen is also not unmeet to be remembred to whose house a stranger comming suddenly upon him he commanded his daughter to cover the Table and to set something upon it for the stranger to eate and shee at that time setting certaine flesh-meate upon the Table for him to eate hee answered that he would not as then eate of it because hee was a Christian Then Spiridion replied saying that for this reason he should the rather eate of it for God saith Vnto the cleane all things be cleane and he did eate thereof himselfe to give the other an example to follow Hee did not say eate of it for I have nothing else in the house and so necessitie may excuse you but he alledged a Text of Scripture to assure him of the lawfulnesse to eate of it as being no offence against the Christian Religion and hee himselfe in eating thereof did likewise declare so much The Text which this godly man Spiridion cited is S. Pauls in his Epistle to Titus who saith accordingly that Vnto the cleane all things be cleane But the Rhemists take upon them to answer this Text and say that S. Paul speaketh not of their Churches abstaining from meates which is not for anie uncleanenesse in the creatures but for chastening their bodies and that hee speaketh against the Iewish superstition who now being Christians would not for all that cease to put difference of cleane and uncleane according to the old Law But first whereas they say that this abstinence from flesh-meate in their Church is and serveth for chastisement of their