whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth not sinne So that hereby we see it most manifest that iustification before God consisteth in faith alone without workes euen as he also proueth as apparantly where he absolutely and vtterly excludeth all kinde of workes for being wholly or any part of the cause of iustification in that he saith Rom. 11. If it be of grace it is no more of workes If it be of workes it is no more of grace That is to say it is of the one but not of both And therefore in the third Chapter of the same Booke he closeth vp the doctrine of iustification thus Rom. 3.28 We conclude that a man is iustified by faith without the workes of the Law And thus much by proofe of Scripture touching this point also Now let vs heare the iudgement of the Fathers 10 Saint Augustine saith k August in â—â—s 83. qâ—â—stioâ—s Quest 76. Glossa ordinaria Abrahrns was iustified by faith without works Saint Hilary saith l Hila. 9. Can. Ma. 8. It moued the Scribes that sinnes was forgiuen by man for they onely beheld man in Christ Iesu and that to be forgiuen of him which the Law could not release fides enim sola iustificat for faith onely iustifieth Saint Hierome saith m Hier. 10. cap. Rom. They not knowing that God iustifieth sola fide by faith onely supposed themselues to be iust by the workes of the Law which they neuer obserued Theophilact saith n Theop. 3 cap. Gal. Because no man is iustified by the Law c. Now he doth plainly shew that fidem ipsam vel solâ—m faith it selfe yea euen alone hath power to iustifie Saint Chrisostome saith o Christost 4. Hom vpon the 1. to Tim. chap. 1. Who could hardly beleeue that enemies that sinners that such as were not iustified in the Law nor by workes that they by and by haue ex sola fide by faith onely obtayned the chiefe merite It seemed to the Iewes said heâ— an incredible thing that a man that had spent all his former life vainely and disorderly hauing passed the same in wicked workes that afterwards hee should be said to be saued sola fide by faith onely Againe he saith thus of them p In his Hom. vpon th 3. chap. to the Gala. They said who so stayeth himselfe sola fide by faith onely is accursed Contrariwise Saint Paul proueth who so stayeth sota fide by faith onely is blessed Moreouer he saith q Vpon the 4. chap. to the Rom. the 8. Ser. That a man destitute of workes should be iustified by faith that peraduenture may seeme to be well but that a man beautified with vertue and good workes should neuerthelesse by them not be iustified sed sola fide but by faith onely truely this is wonderfull And hereof it is that their Doctor Maister Harding is compelled thus to confesse r D. Har. in his booke A detection of sundry foule errours liâ—s c. in fol. 357. Wee are iustified freely without workes that may deserue the grace that God giueth To conclude Saint Origen saith Å¿ Origen 3. Bâ—â—â—ke 3. chap. Rom. Rom. 4 5. If we require an example who was iustified sola fide by faith onely without workes I suppose that the same theefe doth suffice And indeed this iâ— that remedyâ— whereby God doth saue his elect which hee calleth at the last houre whether on their death bedde or on the gallows-gallows-tree And this it is which Saint Paul saith Rom. Rom. 4.5 4. By faith God doth iustifie the vngodly And as hee sheweth that faith is the onely meanes whereby God doth saue the vngodly Gal. 3.11 Hab. 2.4 whom he vouchsafeth to call so Galla. 3. aluding to these words of the Prophet Habakkuk chapter 2. The iust shall liue by his faith hee proueth that the most righteous shall be saued by their faith onely or else they shall neuer be saued And thus much for the answering the other sort of Papists also which will haue men to be saued by faith and workes together 11 But now Christian Reader what shall wee say shal we conclude that we are iustified by such a faith as the Papists charge vs with which is generall with all the wicked which not onely is without the fruits of a true and liuely faith but hath the contrary God forbid But wee say that we are iustified by faith that is by such a faith as Saint Paul saith 2. Thess 3.2 1 Cor. 13. chap. All men haue not 2 Thess 3. Yea by that faith which hee saith worketh by loue and which Saint Iames saith James 3.17 Is full of mercie and good fruits chapter 3. Euen by the same faith which is manifested vnto men and approued of God to be a true faith which at the day of iudgement shall be tried by the fruits thereof and all iudged thereby at which time euery one that is found to haue had it shall as the Apostle Saint Peter saith 1. Ep. 1. chap. Receiue the end of his faith euen the saluation of his soule The rest that had not this fruitfull faith shall be damned as appeareth in the 25. Chapter of Saint Matthew 12 True it is that the generall sort because they beleeue Christ to be the Sauiour of the world and haue their names deriued from him to be called Christians thinke verily they shall all be saued Yea though many of them liue worse then the very Infidells But what reason haue they so to delude themselues seeing that not a few but many which preach Christ and the Christian faith shall be damned because howsoeuer they preach well and teach the truth their liues are not correspondent Our Sauiour Christ speaking of Christians and the time of triall who be true Christians indeed Matth. 7. saith Matth. 7.22.23 Not euery one that saith vnto mee Lord. Lord shall outer into the Kingdome of heauen but he that doth my fathers will which is in heauen Many will say vnto mee in that day Lord Lord haue we not by thy name prophecied and by thy name cast out Deuills and by thy name done many great workes and then saith Christ I will professe vnto them I neuer knew you Depart from mee yee that worke iniquitie And here wee see those miracle-mongers the Papists specially included who as we proued in our second Chapter worke their miracles in the name of Christ to draw men to Antichrist And as touching their conuersation of life their Saint Bridgit bringeth Christ thus reproaching them for the vilenesse thereof saying t Bridgit in her sixt Booke of Reuelation 15. chap. Their conuersation and life stinketh like a Where in my sight So that as she saith in another place v In her first Booke chap. 50. The simple sort by their bad example they hurle downe headlongs 13 But now haply they will obiect and say are wee singular
follow Beware saith he left there be any man that spoile you through Philosophie and vaine deceit through the traditions of men according to the rudiments of the World and not after Christ And thus much touching the first Authours of Purgatory and the first place of Scripture that the heretiques brought and Montanus and his Adherents afterwards to confirme the doctrine as also to shew how it tendeth to the vtter confounding of the vertue of Christs death and passion and faith in him and how it did corrupt the Church and confound the iudgements of some ancient writers Now let vs briefly take a view how it hath also confounded the iudgements of the Papists themselues 14 First What confusion the doctrine of Purgatory hath wrought amongst the Papists themselues for the number of hels Sillius saith There beten Aeneas saith but nine Gelasius but seauen Aquines but foure Diuers of the Papists will haue fiue of which Paradise to be one which their Paullinus saith is Abrahams bosome and is in the hell of the damned Secondly touching the place where Purgatory should be Polidore saith It is in Mount Aethne in Cicilie Another saith Saint Patrike placed it in Ireland The Manachies say It is in the Globe of the Sunne Others say It is in the Globe of the Moone Some say It is vnder the South Pole Others say It is vnder the North Pole but some others say It is vnder the City of Romes for there is a deepe hole where Christ went downe with his Crosse on his backe By which we see that hell mouth is in Rome Thirdly touching the degrees of Purgatory Lutzenburge saith Purgatory is the highest of the foure hels Vaâ—â—a saith It is the highest saue one Herolt saith It is the lowest saue one Smith saith It is the lowest of all and Cardinall Allen saith It is in the lower Romes as the best learned iudge Fourthly what Christ did in Purgatory Smith saith Christ did in his soule suffer there for the sinnes of our soules Allen saith It is blasphemie to say that the Diuels had power to torment the soule of Christ Smith saith Christ preached to the soules and brought them all out with him Martion saith Christ did not deliuer all for Abel Enoch Abraham and others durst not come at him lest he would tempt them and punish them Most of the Papists say He deliuered all But Hermes saith They came not all forth till the Apostles descended and preached vnto them also Another saith Christ deliuered the Sodomites and Kaine that reprobate Allen saith Purgatory doth not belong to any but to the faithfull The master of the Sentences saith Iust men goe not into Purgatory at all Allen saith The good must passe there-through before they come to eternall ioy Smith saith After Christs resurrection the soules went no more to Purgatory Allen affirmeth that the Apostles went thither Now as touching the element wherewith the soules are purged some say it is onely fire Allen holdeth it to be both fire and water and that they shall be tormented as well with extreame cold as heate Sir Thomas More saith In Purgatory there is no water Ruffensis saith In Purgatory there is good store of water The last question is whether Diuels or Angels be the executioners Ruffensis and Albertus say They be holy Angels but Sir Thomas More saith They be Diuels Therefore Christian Reader I now referre the matter to be iudged by thee whether the Doctrine of Purgatory be such as any in his right wits will thinke he may build his faith thereon or beleeue that there is any such purging place And the rather for that it tendeth to the vtter ouerthrow of the power of all that Christ hath done for mans saluation and whereof that errour of prayers for the dead is an appendix CHAP. XIII The conclusion of the former twelue Chapters Containing an answere vnto two sorts of Papists the one affirming that we are iustified and saued by the workes of of the Law the other that wee are saued by faith and workes together That because no man can fulfill the Law no man can be iustified by the Law That God was not vniust in giuing such a Law as he knew no man was able to fulfill That to seeke to merit saluation is the high way to damnation 1 SO farre and wide Christian Reader as the Romish iurisdiction and Kingdome of Antichrist did extend it selfe this Doctrine of iustification by faith without the workes of the Law was impugned Some teaching that men by their good workes are iustified and for their good workes saued Others that we are iustified and saued by faith and workes together to both which we answere 2 All good workes are said to be the workes of the Law because God commaunded them in his Law for diuers good ends and purposes the iustification by which confisteth of two parts First in not omitting any one thing whatsoeuer the Law hath commanded Secondly in not committing any one thing whatsoeuer the Law hath forbidden which as it is in Leuiticus the eighteenth Chapter Leuit. 18.5 If a man doe he shall liue in them But contrariwise if he doe not obserue and doe all and also doe nothing to the contrary hee is so farre from being iustified by the Law that he is accursed and condemned by it 3 The affirmatiue part is proued in the seauen and twentieth Chapter of Deuteronomie Deut. 27.26 Where it is said Cursed be hee that confirmeth not all the wordes of this Law to doe them and all the people shall say So be it The negatiue part is proued Ezek. 18.11.13 Ezekiel Chap. 18. in these words If he doe any one of these things though he doe not all shall he liue seeing he hath done all these abhominations he shall surely die the death By which it is cleare that whosoeuer omitteth any one thing which the Law requireth or committeth any one thing whatsoeuer the Law prohibiteth hee is culpable of the whole And this is it which the Apostle Saint Iames saith Chapter 2. Whosoeuer shall keepe the whole Law Iames 2.10 and yet faileth in one poynt is guiltie of all Therefore now the question is whether any man can thus absolutely fulfill the Law Wee say no man can Contrariwise the Papists say that a regenerate man may And their Doctor Master Harding will proue it both by the words of Christ and also of the Apostle Saint Iohn * M. Harding in Apol. chap. 19. Diuis 1. The words of Christ Matthew 11. after their Translation be these My yoke is sweete and my burden light And the words of Saint Iohn 1. Epistle 5. Chapter be these His Commandements be not heauy Now the words of Christ that goe before those his words be these Come vnto me all ye that are weary and laden and I will ease you And then it followeth Take my yoke vpon you c. Shewing that if any were afflicted in his conscience and found himselfe
those that will be perfect by the workes of the Law God will condemne for vnperfect for not fulfilling the whole Law And for this cause it was that Saint Paul concludeth hereof thus By the workes of the Law shall no flesh be iustified in the sight of God Romans 3. And thus much by proofe of Scripture concerning this point now let vs heare the ancient Fathers 6 Saint Augustine writing against the Pelagian heretikes saith a August in his first Booke against the Pelagians Who will grant you that any man can doe that thing that no man was euer able to doe Againe he saith b Against that 2. Epistle It is impossible that the Law should be fulfilled by flesh Saint Hierome also against the same heretiques wrote thus c Hier. to Cresiphontus against the Pelag. Ye will say Gods Commandements be easie yet you are not able to shew vs any man that euer fulfilled them altogether And these Pelagians Saint Augustine called the new heretiques whereby it seemeth that they were the first Authors of this heresie And notwithstanding their great Doctor Saint Thomas of Aquine proueth it an heresie by saying d Thomas of Aquin 3. Galat. It is impossible for flesh and bloud to fulfill the Law yet commeth their Master Harding and saith e M. Hard. Apolog chap. 19. Diuis 1. We beleeue that God commandeth vs nothing vnpossible to vs otherwise how could he iustly punish for not doing that Commandement which by no meanes we are able to fulfill Wee are sure that God punisheth no man vniustly for there is none iniquity in God To which we answere 7 God is iust and perfect in nature and therefore he gaue a iust and perfect Law and such a one as man might haue kept had he kept himselfe in that perfect estate wherin God created him but if through his owne default hee hath lost the freedome both of power and will so as that he cannot now but breake his Law God is not vniust in punishing him for it And it is most certaine that to the intent man might see what a miserable estate he had brought himselfe into Gal. 3.19 Rom. 3.20 this iust Law was giuen For as Saint Paul saith Galat. 3. It was added because of transgression and Rom. 3. By the Law commeth the knowledge of sinne And this is it which Saint Augustine saith f August in his Preface to the Galathians The Lord gaue a iust Law to vniust men to make manifest their sinnes and not to take them away Againe he saith g Vpon the 118 Psal To this purpose was the Law giuen that of great it might make little that it might shew vnto thee that thou hast no strength of thy selfe to fulfill the Law And so being needy vnworthy and poore might flee vnto grace and cry Haue mercie on me O God for I am weake The Pelagians saith he h In his booke of Grace and Free-will cap. 4. thinke themselues cunning men when they say as we heard right now Master Harding said God would not commaund the thing that he knoweth a man is not able to doe To which Saint Augustine answereth thus h In his booke of Grace and Free-will cap. 4. God commaundeth vs to doe some things that we are not able to doe that we might vnderstand what we ought to craue of him Also their Saint Bernard speaking of that which God in his Law requireth of vs to be performed saith i Bernard vpon the Canticles the 53. Sermon In commaunding impossible things God made not men transgressours but humble that euery mouth might be stopped and all the world in danger vnto God because no flesh shall be iustified in his sight And thus much for the answering that sort of Papists which hold that men are iustified and saued by their good workes Now let vs see what wee can say to the other sort 8 Another sort there are which hold that wee are iustified by faith and workes together And they ground their opinion vpon the words of Saint Iames. chap 2. Iames chap. 2.24 where hee saith Ye see how that of workes a man is iustified and not of faith onely And hereupon they conclude that in the sight of God we are iustified by faith and workes together whereas it is euident by the words doing before Saint Iames had no such meaning and therefore their mis-vnderstanding him hath caused them to erre For they not considering that there be two manners of iustifications the one before God the other before men Mat. 23. Mat. 23. suppose that Saint Iames speaketh there of iustification before God but how can this possibly be seeing as we heard before hee said in the same chap. He that faileth in one point of the Law Iames 2. chap. 10. and 3.2 is guiltie of all And in the chap. following in many things we sinne all Now seeing he saith that in many things wee sinne all and hee that breaketh one point is guilty of all it is cleare he did not meane iustification before God but before men And this appeareth also most euidently from the beginning of the 2 chap. to the 17. verse of the same Where he hauing to deale with the Atheists of his time such as of whom there are too many euery where in whom albeit there appeare no fruit of a true and iustifying faith but the contrarie yet let any well disposed man reproue them for the same streight way they breake forth into these speeches and say I hope I haue as good a faith as you and I hope to be saued as well as the best of you all To such said Saint Iames Iames chap. 2.18 Thou hast the faith and I haue workes shew me thy faith out of thy workes and I will shew thee my faith by my workes Now in that he saith shew me and I will shew thee it is without all contradiction he speaketh of the outward iustification before men and not that by workes neither by faith and workes together we are iustified before God 9 Againe whereas against those Athiests hee opposed that outward signe of Abrahams faith by offering to sacrifice his sonne Isaac at the commandement of God yet although his faith thereby was manifested to the World to be a true faith hee was neither iustified before God by that worke neither by it and faith together but euen by the faith alone Rom. 4.2.3.4.5.6.7 For as the Apostle Saint Paul saith Rom. 4. If Abraham were iustified by workes he hath wherein to reioyce but not with God For what saith the Scriptures Abraham beleeued God and it was accounted to him for righteousnesse Now to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is accounted for righteous Euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they
in this poynt haue you no such badde Ministers among your selues I answere I hope none so bad as our former Chapters haue demonstrated God forbid wee should For mine owne part I know none such But this I know that if any amongst vs will perswade himselfe that because he preacheth Christ truely and the true Christian faith that therefore hee hath the true and iustifying faith whereby he shall be saued when as hee hath not the fruites of the true and iustifying faith let him say what hee will it is certaine he hath not that faith and therefore he cannot be saued For as Saint Iames saith chap. 2. James 2.14 What auaileth it my brethren though a man say he hath faith when hee hath no workes can that faith saue him It is one thing for a man to say he hath faith and another thing to haue it indeede 14 Therefore that no man should delude himselfe Saint Paul thus admonisheth euery man saying 2 Cor. 13. 2 Cor. 13.5 Proue your selues whether yee are in the faith examine your selues But how shall a Minister know for certaine whether he be in the faith Shall he know it by being furnished with sufficient gifts fit for his calling no. For as Saint Paul declareth 1 Cor. 1 Cor. 12.8.9 12. A man may haue the gift of knowledge and not the gift of faith But may he know it by wel disposing the gift of his knowledge to the begetting and increasing of faith in others no. For albeit the Word which hee preacheth may beget faith vnto saluation in others yet as the same Apostle sheweth Cor. 11. 2 Cor. 11. hee himselfe may be a castaway But how then shall he know it truly by none other thing but by this euen by hauing the fruits of the true and sauing faith which grow by degrees in him by the conscionable and diligent practizing of that which he preacheth to others 15 God at the first ordination of Priesthood as appeareth Exod. 28.30 Exod. 28. caused Aaron to set in the brest-plate of his garment Vrim and Thummim which signified perfection of knowledge and holinesse of life So that notwithstanding many doe attaine vnto a very great measure of perfection of Vrim yet wee see by our Sauiour Christ Matth. Matth. 7. 7. that for want of the like measure of Thummim they shall be damned Yea the like measure I say because our Sauiour himselfe saith Luke 12.48 Luke 12. Vnto whom much is committed of him much is required If then those that haue not Thummim answerable to their Vrim shall be damned they must needes be damned which haue not Thummim in any good measure answerable much more they that haue the contrary and truely no maruell For it is certaine that one such with his badde life doth more hurt in the Church of God then a great many do good by their good Doctrine Luke 12.47 and therfore as our Sauiour saith Luke 12. they shall receiue the greater damnation And not onely because they know their Maisters will and doe it not but also because they liue wickedly and yet will preach For doe they not know that the Lord himselfe hath forbidden such to preach Psalme 50.16 Psalme the 50. where it is said But vnto the wicked said God what hast thou to doe to declare mine Ordinances that thou shouldest take my Couenant in thy mouth seeing thou hâ—test to be reformed Wherefore for that they will take vpon them to execute the office of Gods Ministers and liue so greatly to the dishonour of God as the sonnes of Eli did the Lord will surely say vnto them 1 Samuel 2. chap. 30. Rom. 3.18 as hee said vnto Eli 1 Samuel 2. Them that honour mee I will honour and they that despise mee shall bee despised 16 And now as we see that none that preach the Gospell can by their diligent preaching onely assure themselues that they haue a true and iustifying faith no more can we that be their hearers by our onely diligent hearing but by practising that which wee heare the Word of God command Luke 13 26. Iames 1.22 And therefore it is that Saint Iames saith Chap. 1. Be ye doers of the Word and not hearers onely deceiuing your owne selues By which wee see it euident and plaine that not preaching but practising not hearing but doing is that that can assure a man that he hath that true and iustifying faith And that not all in like measure for it will not be accepted of God that he which hath receiued Gods gifts in a great measure should doe no more and be no more bountifull then hee that receiued them in a small measure And therefore it is that Saint Peter saith 1 Epist 1. Epistle of Peter 4.10 4 Chap. Let euery man as he hath receiued the gift minister the same one to another as good disposers of the manifold graces of God If any man speake let him talke as the words of God If any man minister let him doe it as of the ability which God ministreth that God in all things may be glorified through Iesus Christ to whom be praise and dominion for euer and euer Amen But if he that is worth a thousand pounds will doe no more then he that is worth but an hundred pounds or he that is worth an hundred pounds no more then he that is worth but an hundred shillings these are not good disposers of the manifold graces of God and therefore when the day of reckoning shall come how they will answere it I leaue to God and their owne consciences 17 And now to returne to our aduersaries thus I say that forasmuch as this being the generall doctrine of our Church that none can be saued by such a faith as is without good workes they doe vs manifest wrong in charging vs to teach against good workes and that we are saued by an idle faith that hath no workes whereas we say that we are iustified and saued by the faith which hath good workes but without the workes because faith onely doth apprehend the matter of our iustification which is not possible for workes to doe For as Saint Paul saith of Christ Acts 13. Be it knowne vnto you men and brethren that through this man is preached vnto you the forgiuenesse of sinnes and from all things from which ye could not be iustified by the Law of Moses by him enery one that beleeueth is iustified Many when they heare vs speake of iustification doe not consider the point for they suppose that wee speake of the matter when indeede wee speake onely of the meanes For to speake properly of the matter it is neither faith of it selfe nor faith and workes together that doth iustifie vs before GOD but as we see it is Christ Iesus onely of himselfe and by himselfe that doth both iustifie and saue But as touching the meanes wee say it is faith alone And hereof it is which Saint Ambrose speaking both
of the matter and the meanes saith * Ambrose vpon 1 Cor. first Chap. In Christ Iesus is grace giuen for as much as this with GOD is decreed that who so beleeueth in Christ is saued sola fide by faith onely without workes receiuing freely forgiuenesse of sinnes And thus wee see the case to stand cleare that faith without workes is the onely meanes of iustification and saluation 18 Now then Christian Reader this doctrine of iustification by faith in Christ without workes being so easie and clearely to bee proued the truth is it not a Worlds wonder to see that so many wise and learned men should impugne it And that a Cardinall one of the Popes Pen-men Master Allen should ascribe so much vnto good workes as to say x In D. Fulkes answere Page 239. They cleanse before hand stayeth the soule from death and lifteth it vp vnto eternall life Regard not the iangler that will say mens workes doe not purge sinne and winne heauen Which doctrine being true what is it but that wee are iustified and saued by the workes of the Law whereby not onely all those testimonies of the ancient Fathers are proued false but also all those Scriptures which before we cited are confounded and these that follow which shew that we are iustified and saued onely by faith in Christ without workes are to no purpose 19 Saint Paul Ephesians 2. saith Ephes 2.8 For by grace are yee saued through faith and that not of your selues it is the gift of God not of workes lest any man should glorie in himselfe Also Galatians 2. he saith We which are Iewes by nature Galat. 2.15.16 and not sinners of the Gentiles know that a man is not iustified by the workes of the Law but by the faith of Iesus Christ euen wee I say haue beleeued in Iesus Christ that we might be iustified by the faith of Iesus Christ and not by the workes of the Law Galat. 3.23.24.25.26 because that by the workes of the Law no flesh shall be iustified And chap. 3. he saith Before faith came wee were kept vnder the Lawe and shut vp vnto the faith which should afterwards be reuealed wherefore the Law was our Schoolemaister to bring vs to Christ that wee might be made righteous by faith But after that faith is come wee are no longer vnder a Schoolemaister for ye are all the sonnes of God by faith in Christ Iesus And therefore as he saith Romans 4. Roman 4. If they which are of the Law bee heires faith is made voyde and the promise of God is made of none effect And yet as he saith Galatians 2. I doe not abrogate the grace of God for if righteousnesse be by the Law then Christ died without a cause So that by the doctrine of the Romish Church we see plainely that faith is made voyde the promise of God made of none effect the death of Christ needlesse and the whole matter of our iustification and saluation to consist onely in our owne deseruings And indeede to the very same effect are these words of their Cardinall Allen y Allen in Fulke pag. 154 The death of Christ doth not discharge vs of satisfaction for our sinnes nor of any other good worke whereby a man may procure his owne saluation Also the Pope saith thus in Bernardine Rosetus * Bernard We can demerite eternall life with works Therefore we ought to presume and hold for a certaintie that after this life wee shall assuredly haue eternall life for the reward of good workes And in the Summary de Grat. Sanct. Good workes demerite three things namely eternall life increase of grace and remission of sinnes 20 Truely I cannot but admire to see that men which would faine be saued will either be saued by that onely meanes whereby they shall be damned or else they will not be saued For by the workes of the Law wee see they will procure their owne saluation purge their soules from sinne deliuer them from death and lift them vp into euerlasting life And therefore as they depend vpon the Law so they must looke to haue the reward of the Law which is the curse and condemnation of it For as Saint Paul sayth Galat. 3.10 Galatians 3. As many as are of the workes of the Law are vnder the curse for it is written Cursed is euery man that continueth not in all things which are written in the Booke of the Law Galat. 5.4 to doe them And chapter the fift he sayth Yee are abolished from Christ whosoeuer are iustified by the Law yee are fallen from grace Rom. 9.30.31 And Romans 9. he sheweth this to be the cause of the condemnation of the Iewes For sayth he What shall wee say then that the Gentiles which followed not righteousnesse 32. haue attained vnto righteousnesse euen the righteousnesse which is of faith but Israel which followed the Lawe of righteousnesse could not attaine to the Law of righteousnesse Wherefore sayth hee because they sought it not by faith 33. but as it were by the workes of the Law for they haue stumbled at the stumbling stone as it is written Behold I lay in Sion a stumbling stone and a Rocke to make men fall and euery one that beleeueth in him shall not be ashamed But therefore the same iudgement is fallen vpon them Iohn 9.39 which Christ sheweth Iohn 9. himselfe came to inflict vpon those obstinate Iewes and Scribes and Pharises who sought saluation by the workes of the Law and not by faith in him I am come sayd he vnto iudgement into this world that they which see not might see and that they which see might be made blinde And this blindnesse we see to be now in the Papists For notwithstanding the Apostle Saint Paul saith plainely thus of Christ 2 Corinth 5. God made him to be sinne for vs that we might be made the righteousnesse of God in him they cannot see how this righteousnesse should serue the turne For as their Cardinall Allen sayth y In the said booke pag. 154 The death of Christ doth not discharge vs of satisfaction for our sinnes nor of any other good worke whereby a man may procure his owne saluation And further for those that cannot attaine vnto satisfaction the second part of our first Chapter doth shew that the want that is in them is made out by the ouer-plus of the righteousnesse of others For as the sayd Cardinall saith z In the said book pag. 239. The Church of God hath instructed thee that all workes whereby man may procure helpe to himselfe or others be the workes of the faithfull And thus we see that the same iudgement which Christ laid vpon the Iewes Scribes and Pharises he hath laid vpon them that they so little accounting of him should trust to be made righteous by themselues and others that so they might be depriued of his righteousnesse 21 Againe the Apostle Saint Paul 1.
Corint 1. 1. Cor. 1.30 saith also thus of Christ God hath made him vnto vs wisedome and righteousnesse and sanctification and redemption that according as it is written Hee that reioyceth let him reioyce in the Lord. But it seemeth that Cardinall Allen liketh not of this kinde of reioycing for as we heard before hee cheareth vp his Chickens to reioyce in their owne righteousnesse assuring them that that is it which before hand in this life maketh sure worke for the purging of sinne and after this life for the deliuering the soule from death and for lifting it vp into euerlasting life And therefore if their doctrine be true they haue as great cause to reioyce in their owne strength of saluation as in all whatsoeuer Christ hath done for the strength of mans saluation and in themselues as in the Lord. Neuerthelesse besides this which wee haue already alleadged our Sauiour himselfe hath stricken downe their proude peacockes tayle in saying Luke 17. Luke 17.10 Matth. 25.30 When yee haue done all those things which are commaunded you say we are vnprofitable seruants And Mathew 25. Cast therefore that vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth Shewing plainely what is our due by our owne deseruings And thus much by proofe of Scripture concerning this poynt also Now let vs heare the auntient Fathers 22 Saint Bernard saith a Bernard in his booke of Free-will Who is he that is ignorant of the righteousnesse of God He that iustifieth himselfe Who is hee that iustifieth himselfe He that presumeth of merites any other where than of the grace of God Saint Augustine saith b Augustine in his Booke of Predestination of Saints the 1. chapter I do confesse that I am grieued that there is no place giuen to so many and manifest authorities of Gods word whereby the grace of God is commended which is vtterly no grace if it be giuen for our merites Saint Bernard againe saith c Bernard 67. sermon vpon the Canticles There is no meane for grace to enter where merites keepeth and occupieth place Therefore saith Saint Augustine d Augustine 31. psalme If thou wilt be a stranger from the grace of God boast thou of thine owne merites Againe he saith e Vpon the 70 psalme Thou art nothing of thy selfe call vpon God thy sinnes are thine owne merites are of God punishment is due vnto thee Whereby wee see all our iustifiers condemned First of ignorance Secondly of presumption Thirdly of blasphemy in making grace no grace by affirming it to be giuen vnto vs for our merites Fourthly of most palpable peruersenesse by thrusting in their corrupt merites whereby the grace of God is vtterly excluded out of the worke of iustification Fiftly by boasting and bringing in their merites into the worke of iustification they haue thrust themselues out of the fauor of God Lastly for that they dare stand out with God to claime remission of sins and eternall life by their merites and to seeme vnto themselues to be that which they are not such as vnto whom by desert the kingdome of heauen is due they shall receiue their due which as Saint Augustine saith is punishment to wit destruction both of soule and body And therefore how true it is that they will either be saued by that meanes whereby they shall be condemned or else they will not be saued let the Reader iudge 23 Saint Augustine reprouing such Heretiques as would looke to be rewarded with euerlasting life for their merites said thus vnto them f Augustine 70 psalme When the reward shall come he will crowne his owne gifts not thy merites That is after wee haue gotten possession of heauen by the onely meanes of faith then according to the measure of grace which God did giue to euery man in this life to worke his will and to set forth his glory hee will crowne them with degrees of glory Luke 19. And this is it which Saint Paul saith 2 Cor. 5 We must all appeare before the iudgement seate of Christ that euery man may receiue the things that hee hath done in his body according to that hee hath done whether it be good or euill At which time Saint Augustine saith g August in his Booke of the Spirit and the Letter Cha. 33. God will crowne with fauour and mercy that shall be done at the last iudgement whereas when the iust King shall sit in his Throne to render to euery man according to his workes who shall boast that hee is cleane from sinne or who shall boast that his heart is chaste Therefore saith he it was needfull to make mention of the mercy of our Lord. Indeed he may well say God will then crowne with fauour and mercy and not according to our deserts For whereas that iust man Iob Chapter 9. saith thus of man If God should dispute with him he could not answere him one thing for a thousand yet at the day of iudgement as plainely appeareth in Saint Matthew 25. the Lord will repeate the things which the faithfull had well done not once mentioning any one thing they had ill done were the actions neuer so vile And there also in that Chapter is plainely demonstrated vnto vs what sort of Christians shall be saued and what sort damned Those that shall be saued doe vtterly disclaime their owne righteousnesse and those that shall be damned doe iustifie themselues by challenging to themselues the performing of all those Christian duties which Christ required to be done to his members Now therefore Christian Reader be thou iudge of which of these two sorts the Papists are Also in that Chapter is plainely declared that men are not saued by the bare name of faith but by the true faith that hath the true fruites 24 They will not in any case be saued by that way whereby we seeke to be saued namely by endeauouring to the vtter most of our powers to obserue and doe all whatsoeuer we are commanded and then when wee haue done our best ro confesse the truth against our selues that we are vnprofitable seruants as our Sauiour himselfe commanded and to relie wholly vpon the mercy of God in Christ but they will be saued by fulfilling the Commandements or else they will not be saued Neither will they doe their good workes to the end whereunto God ordained and appointed them to be done as we doe First to shew our loue to God in walking as it becommeth his children Iohn 14.15 Secondly by them to glorifie God Matthew 5.16 Iohn 15 8. Thirdly to make our election certaine to our selues 2 Peter 1.10 Fourthly to winne others to Christ by our godly conuersation 1 Peter 3.1 Lastly to assure our selues for certaine that by hauing the true fruits of the true faith wee haue that faith whereby we shall be saued Iames 2.14 But they will doe their good workes first to purge their owne sinne Secondly by the ouerplus of good workes to purge
as we know not he shall purge his Church and to that purpose shall stirre vp the spirits of his Elect. After which things saith she shall ensue such a reformation of the holy Church and such a renouation of the godly Pastors thereof that the very thoughts thereof maketh my spirit to reioyce in the Lord. And as I haue tolde you heretofore saith she the Spouse which is now altogether deformed ragged and â—orne shall then be adorned and decked as it were with precious iewels and chains And all faithfull people shall be glad when they are thus beautified with so holy Pastors Yea the very Infidells being drawne with the sweete smell of Christ shall repaire vnto the Catholike sheepfold and be conuerted to the chiefe Pastor and Bishop of their soules And this is it also which Gregory the Great Bishop of Rome did foresee as may appeare by these his words written in his nineteenth booke the ninth chap. vpon Iob The Church after the dayes of her afflictions shall afterwards notwithstanding be strengthened with great power of preaching And that it may yet more plainely appeare that our Nation of England shall beare some sway in this worke the aforesaid Dominican Frier in his sixt vision declareth that it was reuealed vnto him That the I le of Britaine should proue the chiefe receptacle of the Church of God and euen an Asile or Sanctuary to the Church of Rome in the time of the Turkish Persecution and as it were her nursing mother after she should come to be thus reformed and that the true Christian religion should be maintained especially by the blessed meanes of the people of the aforesaid Isle For As the title of his Vision saith the Translator is of the future state of the Church so the Vision it selfe doth beare how he did seeme to be together with some other persons in a small number in a certaine great ship not well appointed with Ruthers or Oares in the maine Sea and that the shippe came as it were of it selfe vnto a certaine Island whereunto saith he we being but a few had our recourse for refuge and safety Also to the like effect there is this prognosticall verse aledged by Ioannes Wolfius in the second tome of his memorable things in Latine thus Europa genit us terra vir iust us aequus Pastor erit Caeli claues non regna gubernans Pax erit toto surget concordia Mundo Vna Fides vnus regnabit in omnia Princeps In English thus A certaine wight equitable and vpright borne in Europe shall be the chiefe Pastor or Bishop of Christendome such a one as shall mannage and gouerne the Keyes of the kingdome of Heauen and not the Scepters of the kingdomes of the earth There shall be peace and concord in the world one Faith and Religion and once Prince imperially raigning ouer all Also their Paracelsus the German Hermite in his 26. Prediction maketh mention of an English Prince and his issue that shall more fully effect this worke of reformation And in an old Prophesie had out of the Pallace of wisdome in Rome and in another Prophesie of Sauanarola a Dominican Frier mention is made of a Prince of the name of Charles that shall strike a great stroke in this worke and shall bring to passe that in the end according to a Prophesie also of Nostrodamus Rome shall be ruled by her old Britannish head Cant. 5. quadrin 99. Quand Rome aurale chef vieux Britantique And saith Maister Iames Maxwell the Translater As the Italian Iesuite Heronymus Platus in the second booke of Religious life chap. 30. confesseth England to haue beene more fertill of conuerters of Nations and Countries to the Christian faith then any other Land else so is it not vnlikely but that God will haue the same Country to be more fertill of reformers of other corrupt Churches especially of that of Rome then any other Land whatsoeuer And that as there is in no one Country or Nation of the world to be found so many learned and eloquent Preachers nor so many compleat Diuines for Iudiciousnesse Ingenuousnesse and moderation and for fitnesse to deserue well for the peace of the Church as there is in England so it is like that God will honour this Island with the reformation of the Church of Rome and her daughters by sending forth from thence such godly iudicious zealous and moderate men as shall reclaime them from their abuses and restore vnto them their Primitiue puritie and integritie such as it was in the happie daies of Constantine the Great borne in great Britannie For saith hee To the same effect soundeth this prognosticall verse which was found in an old manuscript Iesse Rosa sanguis Bruti Portat Crucem Iesu Christi The Rose of England beareth and bringeth the Crosse of Christ to forraigne Lands Also as their Ioachim the Abbot writing vpon the 4.5.18.22 and 30. Chapter of Ieremy sheweth that there shall be certaine new Preachers of the Gospel in the Catholique or Vniuersall Church strong in faith and true in Doctrine whose Doctrine shall be open and free and that they shall preach Repentance both to the Greekes and Latines and conuert many of them to the truth so is there a certain Prophecie vttered in the yeare of Christ 1119. as writeth Matthew Paris in his 475. Page of this History which saith They that walke in darkenesse shall turne to the light and those things that were diuided and scattered shall be gathered together and vnited Also the same Abbot sheweth how that the Pope and his Prelates will rage against those whom God shall send to conuert them where hee writing vpon the first Chapter of Ieremy saith thus Such Doctors and Prophets are to be sent which shall not onely rebuke the people but also thunder out against the Priests and strike earthly and carnall hearts with all maner of plagues and put to silence the loftie and swelling Maisters who shall fight against the aforesaid Preachers which shall be reuealed as once did Iuda against Israel and the Iewes against Christ and his Apostles By meanes whereof the death of Philip the second King of Spaine in his Sericum mundi filum doth deliuer that The Lyon hauing the Rose and the Lillies in his armes shall vtterly destroy the Pope so as that afterwards there shall neuer be any more Popes And then all Christian Princes being at peace and vnitie it seemeth by a Prediction found in an olde Booke that they shall consent and agree to chuse out of all one excellent Man for learning and good life to be as a chiefe Moderator for the bringing all sorts of people in the whole world to one kinde of Religion and all Churches into one vniforme order For thus it is written in that Prophesie The afflictions of the Church and Clergie being passed and after so many great tribulations by the will of God a most holy man shall be chosen perfect in all manner of perfection
and most auncient Church had but two Sacraments How the other fiue crept into the Church That the Masse by their owne confession was made by diuers Bishops of Rome long after the Apostles That it tendeth to the vtter dissoluing of the whole Harmony of the Scriptures both Propheticall and Apostolicall the ouerthrow of the power of Christs death and passion and the casting mens mindes into a doubtfull wauering of their saluation 10 That the words of Christ touching the eating his flesh and drinking his bloud as also his other words concerning the sacrament are but figuratiue speeches 11 That wee ought to pray to God alone and not to Saints And to worship God alone and not Saints That none can be mediatour betweene God and man but onely he that is partaker of the natures both of God and man 12 That the originall authours of the doctrine of Purgatory were the Heathen Philosophers How it doth confound the iudgement of the Popish writers and how it doth deny the bloud of Christ to be sufficient for the purging of sinne The Chapter of Conclusion sheweth that we are iustified in the sight of God by faith onely without workes That we possesse Heauen only by the meanes of faith and being there the fruits thereof are rewarded with the degrees of glorie That the high way to damnation is to seeke saluation by merites The Popes deadly wound Tending to resolue all Men in the chiefe and principall Points now in controuersie betweene the Papists and Vs. CHAPTER I. This Chapter tendeth to resolue all men that notwithstanding both Protestants and Papists professe but one God one Faith one Baptisme and one Lord Iesus Christ that yet there is so great a difference in the manner of their profession that it is not possible that they should be combined and conioyned together to make one and the same true Church of Christ 1 IT hath beene imagined Christian Reader that forasmuch as the Papists and wee professe one and the same God c. there might well be an vnion betweene vs and them to make one and the same Vniuersall Church but I trust through the helpe of Gods spirit it shall be made manifest to the whole Church of God that it is no more possible then by mixing with the puritie of the Gospell the Abomination of desolation by which Saint Hierome saith a Hierome in his booke vpon thâ— 24. of Saint Matth. w. We may vnderstand all manner of peruerse and false doctrine there can bee made one and the same true Christian Religion True it is that many notable Heretikes of former times haue professed one and the same God with the Church and as Saint Chrysostome saith * Chrysostome of the Worke vpon Matth. Had gotten the notes and markes of the true Church to wit sayth he Churches the Scriptures of God Bishops and other orders of Clarkes and likewise Baptisme and the Sacrament of Thankesgiuing and to conclude Christ himselfe but yet as he sheweth that the true Church of Christ would not admit them into the fellowship thereof nor take them for true members of the same The reason was for that with their profession they mingled such erronious opinions of God as made him no God according to that which Saint Hilary saith b Hilary in Ps 1. To deuise fancies of God is as horrible as to say there is no God 2 For wee beleeue and professe but one diuine God according to Deuter. 4.35 and one mediatour betweene God and man Euen the man Christ Iesus according to Saint Paul 1. Tim. 2.5 The Papists professe that the Lord he is God but not God onely and that Christ is mediatour but neither wholly nor only as this first Chapter shall plainly demonstrate from their owne Doctors for one writeth thus c Fel. in cap. ego N. de iureiur The Pope hath the place vpon earth not of a pure man but of a true God The Bishop of Aeix saith d Contr Bassinet vt Hist. Gallica Our holy Father the Pope is an vndoubted and true God on earth In their Extrauagants he is termed e Extra coment in glossa Our Lord God the Pope besides their Councell of Trident f Trident. in sexto de lect decreed him to be God In the Councell of Lateraine one saluted the Pope with this title g Latr. sess 4. Thou art another God on earth which the Pope accepted as his due euen as Pope Nicholas seeking authority whereby he might claime that dignitie found these words treasured vp in the Popes Library * Nicholas Dist. 96. satis euidenter It is well knowne that the Pope of the godly Prince Constantine was called God To which words Augustine Steuche the keeper of the Popes Librarie added h Steuche libr. Donat. Constant. pag. 141. Dost thou not heare that the highest Bishop was called of Constantine God and that he was taken for God and worshipped as God with diuine honour Whereby it plainely appeareth that this title is not giuen him of flatterers against his will neyther fell it out of their fingers rashly or by chance but with good consideration and therefore they ascribe also vnto him the great power and authority not of a terrestiall God but euen of a celestiall and that in foure respects 3 First in graunting to him as large commaund as to God himselfe for thus they write i Extrauag De translat-Episcopi Quinto Hostin Sinne excepted the Pope in a manner may doe all that God may doe Againe k Counsel Lat. Leo. 10. In the Pope there is all manner of power aboue all power as well of heauen as of earth Also l Extrauag De Constitu lib. Statuta The Pope hath power ouer the Angells both good and bad And m Agrippa de vanitat Scient The Pope hath power to command the Angells and hath power ouer the dead Againe n Baldus in li. Barbarius De officio praetoris The Pope is all and aboue all Furthermore o L. Sacrilegij c. de crim sacril ind c. Ecclesia vt tit pend It is sacriledge to doubt of the Popes power * for he is the cause of causes therefore we must make no question about his power seeing there is no cause of the first cause Lastly p In Bull. Clem. 6. in Ant. Flo. The Pope hath so great power both in Purgatory and also in hell that he may deliuer by his Indulgences place in the heauen and habitation of the blessed as many Soules as he will So that in his power of commaunding hee is made equall with God as if hee might be bold to say with our Sauiour Matth. 28. All power is giuen to me in heauen and in earth 4 Secondly they match him with God in giuing him priuiledge and exemption from all censure saying q Dist. Satis lib. Don. Constant. pag. 141. The Pope cannot at all be eyther bound or loosed by the Secular power
6. booke of Reuelat chap. 8. Mathias of Sueden the Gloser of the Bible that Antichrist consisted of many persons that so he might giue Notes to the Church of Rome that Antichrist is not a singular but a pluralitie of persons By which therefore we see that the Fathers did also speake of Antichrist as well in the plurall number as in the singuler Wherefore seeing that by Antichrist they did not meane one singular person why may not all the Popes be that great Antichrist The man of sinne But they say no and who then shall be iudge betweene vs that shall these two testimonies of their writer Auentine in whose Chronicle there is extant this complaint of Fredericke the second e Auentine printed at Ingoâ—stad 1554. in the Epistle which he wrote to Otho Duke of Bauaria The Popes of Rome doe seeke after Lordship and diuine power namely that they may be feared of all no otherwise yea more then God for it is euident that there be many Antichrists among the Romanists So then we see that as there are many Popes there are many Antichrists and yet as there is at no time but one Pope there is but one Antichrist 5 Secondly in the same booke Auentine himselfe complayning of the whole incorporate body of Popes saith f Ibidem The chiefe Priests of Babylon desire to raigne alone they cannot abide any equall Thus in the plurall number and a little after in the singular number thus g Ibidem That wicked man whom commonly they call Antichrist in whose forehead is written a name of Blasphemie I am a God I cannot erre By which wee see it most euident that the whole succession of Popes and euery particular of them in their times and places one after another is that great Antichrist the man of sinne and sonne of perdition prophecied of by the Prophet Daniel our Sauiour Christ and his Apostles and therefore it is not as Bellarmine saith a iest so to say but a very stale iest to say the contrary And now whether christian Rome be Babylon in that sense that our good fellowes doe meane our next Chapter shall plainely demonstrate THE SECOND OBIECTION 6 Moreouer the Iewes shall receiue the true Antichrist for their Messias as they refused Christ and so Christ saith plainely Iohn 5.43 I came in my fathers name and yee receiued me not if another come in his owne name him shall yee receiue but it is not likely that the Iewes will receiue the Popes of Rome for their Messias and much lesse so many Popes as are already dead THE ANSWERE 7 These words of Christ Christian Reader wee see hee would apply to the Iewes of the latter end of the world to proue that a little before his comming to iudgement they should receiue the great Antichrist for their Messias and that we should belieue Antichrist to be one singular person hee citeth those words of Christ in Iohn chap. Iohn 5.43 5. as though Christ by those words had meant some one singular person whereas indeed the word Him is an indiffinit speech like as in Esay 57.17.18.19 Esay 57.17.18 Hosea 13.13 and 14.5 Hosea 13.13 and 14.5 where the word Him doth include an infinite number or many persons So Christ sheweth vnder the word Him that they would be more ready to receiue any him that would goe about to seduce and draw them from him then to receiue him whom the Father had sent to draw them vnto him that they might be saued But if they will haue those words to be vnderstood in their sence namely that Christ therein did appose himselfe against Antichrist and that hee should seduce the Iewes onely yet must they of force vnderstand it to be of that seducement that was in the Apostles times and of Saint Iohns Antichrists who were the chiefe meanes of keeping backe the Iewes from imbracing Christ and of bringing their whole posteritie into the state of infidelitie into which they fell yea of force I say because the Scriptures not any where at all mentioneth any other alteration of the Iewes state to come but that onely which Saint Paul speaketh of in Romanes the 10.19 Rom. 10.19 and 11.11 and 11.11 which there hee sheweth shall be their conuersion to Christ in which state all sides doe graunt they shall continue to the end Againe Saint Paul 2 Thess 2. 2 Thessa 2. declareth as plainely that the great Antichrist shall not with-hold Iewes from receiuing Christ and the Christian faith but shall cause Christians to fall from the faith they had receiued as wee shall proue at large in our third Chapter the Pope hath done so that hee shall not delude Iewes but Christians And this is it which S. Chrisostome saith h Chrisost 49. Hom. vpon the vnperfect work Matthew Antichrist is therefore called the abomination of desolation because hee shall cause the soules of many Christians to be desolate and forsaken And which S. Hillarie saith contra Auxentium Antichrist shall bee contrarie to Christ vnder a colour of preaching the Gospel Ergo c. 8 But whereas we say that in our third Chapter wee will proue the Pope to be that seducer and deluder in the meane time they will deny it and who then shall be Iudge betweene vs that shall these three learned Doctors Erasmus their Bishop Cornelius and their Albertus Magnus Erasmus saith i Erasmus on the 13. chap. of the Reuela This Kingdome of the Papacie whereof the Pope is the Head tooke vpon it all the power of the first Beast the Romane Emperour and compelled the Christians to Idolatry and seruice of false gods vnder a priuate colour and secret pretence as to further the true Faith Cornelius saith k Cornelius Oratio Cornelij Epist bitonti 3. dominica aduent in Concil Trid. habita Would to God they were not falne with one consent from Religion to Superstition from Faith to Infidelitie and from Christ to Antichrist Albertus saith l Albertus in Iohn cap. 10. Those which now rule in the Church be for the most part theeues and murtherers rather oppressours then feeders rather spoylers then tutors rather killers then keepers rather peruerters then teachers rather seducers then leaders These be the Messengers of Antichrist and the vnder-miners of the flocke of Christ And for the Pope himselfe which is the Ring-leader in this horrible seducement I will conclude this poynt with these words of Saint Bridget spoken vnto Pope Gregorie the Eleuenth in the person of Christ m Brigit in her 4. Booke 142. chap. Thou pluckest from me violently innumerable Soules and sendest to Hell-fire almost all those that come to thy Court. And in another place speaking also in the person of Christ she saith n In her 6. Booke of Reuela 15. chap. They doe say and boast that they vnderstand my Law and yet it is but for the deceiuing of others By which then wee see the Pope that spirituall Head-gouernour