no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie FOr the remission of the sinnes of their brethren saith Augustine the blood of no Martyre was ever shed which Christ onelie hath done for vs not that wee should imitate him there-in but congratulate for that which hee hath bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 17.10 So also yee vvhen yee haue done all those things vvhich are commanded you say vvee are vnprofitable servants vvee haue done but that which was our duetie to doe And holie David confesieth thus of him-selfe saying Psal 16.2 My goodnesse Lord extendeth not to thee Thus wee see then that all our good works is a debt-bound service onlie to God who hath created vs and that when wee haue done them yet hee is not benefited But so it is that a worke that meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall be revealed in vs. Note then If the verie sufferings and Martyrdomes of God's Saincts merite not eternall glorie because there is no proportion betweene them as ought to bee betweene a worke and the reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie Rom. 6.23 For the wages of Sinne is death but the gift of GOD is eternall lyfe through Iesus Christ our Lord. Remarke therefore that eternall lyfe is not called the godlies wages as death is called the wickeds wages but death is called the wages of Sinne because sinners them-selues merit it and eternall lyfe is called the free gift of GOD through CHRIST as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withouâ—â—nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it is the gift of GOD. Rom. 11.6 And if by grace then is it no more of workes otherwyse grace is no more grace Rom. 4.4 For to him that worketh is the reward not reckoned of grace but of debt Remarke then that to obtayne eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. L. 5. de Iustif. Cap. 18. § Sed facilis c. Luke 12.32 Feare not little flocke for it is your Fathers pleasure to giue to you a Kingdome VVee see then that heavenlie Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children by Iesus Christ to him-selfe according to the good pleasure of his will to the prayse of the glorie of his grace Note then attentiuelie That if the fore-sight of our merites was not the cause why God predestinated vs to eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time Remarke lyke-wyse That it is to an inheritance of adopted sonnes that wee are predestinated For if wee bee Children wee are also Heyres sayeth the Apostle Rom. 8.17 If there-fore eternall lyfe bee an inheritance it is no purchase of workes and who-so-ever by such a title claymeth the same hee renounceth the lawfull succession there-to as a sonne and so falleth from Grace Gal. 5.4 2. Witnessing of Antiquitie ALthough the Lord bestow Heaven vpon the Godlie according to their workes yet it is not for their workes sayeth Gregorie on these wordes of Psal 7. Auditam fac mihi c. And first thou must belieue sayeth Bernard tria Bernardi credenda that thou canst not obtayne remission of sinne but by the meers mercie of God There-after that thou hast no good workes but that which is His free gift And last of all that thou canst not merite Eternall lyfe by no workes of thine but that Hee freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to
should bee proper and not common no not in opinion And agayne They should also sayeth hee bee al-to-gether inseparable Bell. lib. 4. de notis Ecclesiae cap. 2. § ac primum § tertio Which being applyed to Antiquitie Multitude Vniversalitie and such others will proue clearlie That they are no true Notes of the true CHVRCH FINIS A Table of the Contents of this Booke CHAP. I. Of Scripture § 1. That the Apocrypha is no canonicke Scripture 2. That Scripture containeâ—h all things necessarie for Salvation to know without vncertaine Traditions 3. That Scripture is plaine in all things necessarie for Salvation to know 4. That the Scripture should bee read by the people and therefore translated in-to their vulgar Tongue 5. That Scripture is the perfect rule of Fayth and Manners and the infallible supreame Iudge in all controversies of Religion 6. That the Scripture is not a dumbe Iudge but that GOD by it speaketh to his Church CHAP. II. Of the Church § 1. That the estate of the true Church is not ever visible to all men and chiefelie to the enemies there-of 2. That the visible Church of Christian professours may erre from the trueth in common altho not all and everie one 3. That the Church of Rome may erre and hath erred 4. That personall succession freeth not from errour 5. That the Iewish Church pretended no lesse infallibilitie than the Romane doeth and yet erred 6. That the VVord of GOD purelie preached and due administration of Sacraments is the true marke of a true Church 7. That Multitude is no note of a true Church neither personall succession nor Duration 8. That outward glorie and visibilitie is no note of a true Church 9. Thâ—t Miracles are no note of a true Church CHAP. III. Of Peter and the Pope's Supremacie § 1. That Peter had no supremacie of power over the rest of the Apostles and so neither should the Popes over their successours 2. That the Pope is not the Head Husband and foundation of the Church and therefore that all Christians are not bound to bee subject to him CHAP. IV. Of the Churches right Worship § 1. That prayers and all publicke worship should bee in a knowne language 2. That Christ is our onlie Mediator in Heaven and therefore that wee should goe to Him and by Him vnto GOD onlie 3. That the Saincts are not to bee invocated 4. That they know not our hearts nor our necessities and therefore are not to bee prayed vnto 5. That no religious worship of Dulia is to bee given to anie creature 6. That no religious worship is due to the Virgine Marie CHAP. V. Of Images § 1. That it is vnlawfull to represent GOD the Father by an olde Man 2. That no adoration is due to Images nor any signe there-of 3. That the practise of the olde Idolaeters and new Romanists jumplie agree 4. That Images are not fit books for the instruction of Laicks but onlie GODS VVord CHAP. VI. That no Meates are to bee abstayned from for conscience sake CHAP. VII That the Marriage of the Clergie is lawfull CHAP. VIII Of Sinne. § 1. That concupiscence in the Godlie is properlie sinne 2. That all sinne by nature is mortall CHAP. IX Of Predestination That wee are predestinated of free Grace and not for fore-seene works CHAP. X. Of Vocation § 1. That wee haue no merites of congruitie as naturall preparations to our effectuall calling 2. That our conversion is of miere grace and not partlie of our owne free-will CHAP. XI Of Iustification § 1. That wee are justified by Fayth onelie 2. That no inherent righteousnesse in vs is the cause of our justification 3. That Christ's righteousnesse onelie is imputed to vs vnto our absoluâ—ion CHAP. XII Of Sanctification § 1. That none can keepe the Law perfectlie in this lyfe 2. That none can worke anie workes of Supererogation CHAP. XIII Of Glorification § 1. That our good workes merite not eternall lyfe 2. That the Sainctes leaue no meritorious works nor sufferings behinde them to helpe others CHAP. XIV Of Purgatorie § 1. That Christ's Blood onlie purgeth perfectlie from all sinne 2. That Christ delyvereth from all punishment heere-after 3. That no man can in anie measure satisfie 4. That the soules of the Godlie at death immediatelie goe to Heaven CHAP. XV. Of certayntie of Salvation That the Godlie may bee assured of their salvation CHAP. XVI Of Perseverance That the Godlie can never totallie fall from grace nor finallie perish CHAP. XVII Of Baptisme That the children of the Godlie dying are not for want of Baptisme deprived of God's blessed vision CHAP. XVIII Of the LORD'S Supper § 1. That Christ's glorified bodie is onlie in the Heavens 2. That Christ's bodie is not in manie places at once invisiblie and vnpalpablie 3. That after consecration the substance of Bread and VVine remaineth 4. That Christ is not received by the bodilie mouth 5. That Christ is not received by the VVicked 6. That the people should not bee deprived of the cup. CHAP. XIX Of the Masse § 1. That the popish priests haue no calling to sacrifice Christ's bodie in the Masse 2. That the Masse is no propitiatorie sacrifice but al-together derogatorie to Christs CHAP. XX. OF ANTICHRIST § 1. VVhat sort of Adversarie hee is 2. The tyme of his comming 3. The place in generall where hee is to bee found 4. The place in speciall where his seate is 5. His Qualities and Actions whereby to know him and first his excessiue Pryde 6. His Blasphemie 7. His Idolatrie 8. His Crueltie 9. His Simonie 10. His false Miracles 11. His Name and Marke 12. His daylie consumption and full over-throw FINIS
that anie man is to be blamed Aug. â—…ib 16. de civit Dei c. 37. 3. Confession of Partie TO prescrybe anie choyse of meat sayth Cardinall Cajetan forbidding another it disagreeth altogether from the whole doctrine of the Gospell Cajet comment p. 252. As hee is cited by Eckius in indice errorum Cajetani CHAP. VII OF THE MARRIAGE of the Clergie That the same is lawfull 1. Authoritie of Scripture HEb 13.4 Marriage is honourable in all Therefore in the clergie 1. Cor. 7.2 To avoyde Fornication leâ—… everie man haue his owne Wyfe and let everie woman haue her owne Husband If everie man then bee permitted to haue the remedie of Marriage then Clergie-men are not debarred Verse 9. But if they to wit the vnmarried cannot containe let them marrie for it is better to marrie than burne But the Romane Doctors will say That it is better to burne in lust yea to commit adultery for the quenching there-of than that a Clergie-man marrie Bellarm. lib. de monachis c. 34. § est autem and their canon law causa 27. q. 1. c. 21. sayeth even the lyke 1. Timoth. 3.2 A Bishop then must bee blamelesse the husband of one wife But the Pope will crosse Paul and say That hee must bee the husband of no wife So well doeth Trueth and Errour agree 1. Cor. 9.5 Haue wee not power to leade about a Sister a Wyfe as well as other Apostles and as the brethren of the Lord and Cephas Remarke then That the verie Apostles and Peter were married men and forsooke not their wiues companie even in the time of their Apostleship 1. Tim. 4.1.3 And the Spirit speaketh manifestlie that in the latter tymes some shall depart from the fayth giving heed to seducing spirits and doctrines of devils c. forbidding to marrie Note then That forbidding anie sort of persons or calling to marrie is a cleare note of an Apostaticke Church seduced by errour and venting the doctrine of Satan 2. Witnessing of Antiquitie NOw the Apostle admitteth that he shall bee the husband of one wyfe sayeth Clemens whether hee bee Presbyter or Deacon or laicke vsing marriage without reproofe Clemens Alex. lib. 3. stroÌ„ And hee preasseth to stop the mouthes of Hereticks sayeth Chrysostome that condemneth marriage showing that it is so voyde of anie fault yea it is so precious that a man may there-with be advanced to the holy order of a Bishop Chrys in 1. ad Tit. hom 2. 3. Confession of Partie BY the decreet of the Councell of Gangra sayth Alphonsus it is most clearlie evident that by the Law of God single lyfe is no-wise needfull to the receiving of holie orders nor yet is marriage sayth hee prejudiciall to Priesthood Alphon. de castro verbo sacerdotium CHAP. VIII OF SINNE §. I. That Concupiscence which remaineth in the regenerate is Sinne properlie against that decreet of Trent sess 5. 1. Authoritie of Scripture ROm 7.7 Nay I had not knowne sinne but by the Law for I had not knowne concupiscence except the Law had sayde Thou shalt not covet Verse 23. But I see another law in my members warring against the law of my mynd c. Note then That Concupiscence is sinne properlie because it is forbidden by the Law And secondlie because it rebelleth against the Law and therefore the Apostle calleth concupiscence sinne properlie when hee expresselie sayeth Verse 17. Now then it is no more I that doe it but sinne that dwelleth in mee Againe 1. Iohn 1.8 If we say that wee haue no sinne wee deceiue our selues and the trueth is not in vs. But remarke that if concupiscence were not sinne in the godlie they might at some tyme say having their actuall sinnes purged That there were not sinne anie more in them 2. Witnessing of Antiquitie COncupiscence of the flesh sayeth Augustine against which the good spirit desyreth is sinne because it rebelleth against the dominion of the mynde Aug. contra Iulian. Pelag. lib. 5. c. 5. 3. Confession of Partie COncupiscence is formallie sin sayth Cajetan in so farre as it is a part of originall sinne Cajet in Rom. 7. §. 2. That all Sinne is mortall by nature and none are veniall but onlie by Grace to those that are penitent 1. Authoritie of Scripture ROm. 6.20 For the vvages of sinne is death Note heere That there is not an exception of anie sort of sinne from deserving death therefore all sinne is pronounced mortall 1. Iohn 3.4 Who-so-ever committeth sinne transgresseth the Law for sinne is the transgression of the Law Gal. 3.10 But cursed is everie one that continueth not in all things vvhich are vvritten in the booke of the Law to doe them Note therefore That wee see if it deserue once to bee called sinne properlie it deserveth also the curse of the Law which is death eternall and consequentlie is mortall 1. Ioh. 1.7 And the Blood of Iesus Christ His Sonne cleanseth vs from all Sinne. Remarke then If all sinne requireth Christs Blood shed and death to purge it then all sinne deserveth death and therefore is mortall Mat. 12.36 But I say to you That everie ydle vvord that men shall speake they shall giue account there-of at the day of judgement Note then That at the day of judgement those sinnes which Papists call Veniall will prooue then Mortall because they will bee punished with eternall death seeing no temporall or lighter punishment is to bee then inflicted or there-after sustained 2. Witnessing of Antiquiâ—ie THose which wee thinke to be small sinnes sayeth Ierome exclude vs from the Kingdome of God Hieron in 5. c. ad Galat. 3. Confession of Partie SInnes which are called Veniall sayth Vega de justif lib. 14. c. 13. § decet they are properlie and simplie sinnes therefore wee see that they are aeque peccata altho not aequaliter peccata and consequentlie mortall So also sayth Cajetan on Matth. 5.19 By the least are vnderstood sayeth hee even those whose transgression is mortall Cajet comment p. 294. as he is cited by Eckius in indice errorum Cajetani CHAP. IX OF PREDESTINATION That wee were not predestinated vnto lyfe for our fore-seene good workeâ— as the cause but vnto good workes as the fruits and that of meere grace 1. Authoritie of Scripture EPhes 2.8 For by Grace ye are saved through Faith that not of your selues it is the gift of God Not of vvorks lest anie man should boast for vvee are his vvorkmanship created in Christ Iesus vnto good vvorks which God hath before ordained that vvee should vvalke in them Note then That good works as Bernard sayeth are the way where-in wee must walke to the kingdome but not the cause why either in election or glorificatâ—on it is bestowed vpon vs. Eph. 1.4 According as hee hath chosen vs in Him before the foundation of the World that vvee should bee holie and vvithout blame before Him in loue Having predestinated vs vnto the adoption of children by Iesus Christ to Himselfe according to the good pleasure of
His Will To the praise of the glorie of His grace vvherein Hee hath made vs accepted in His beloved Marke then That our election is not for our fore-seene holinesse but that we should bee holie and the ground there-of is set downe therefore to bee the good pleasure of the Lord's will and the ende of all is the praise onelie of the glorie of His owne grace and so no praise to vs for anie fore-seene merit Rom 9.15 For hee sayeth to Moses I vvill haue mercie on whom I vvill haue mercie and I vvill haue compassion on vvhom I vvill haue compassion So then it is not of him that vvilleth nor of him that runneth but of God that showeth mercie Note then That the cause of our election is in God himselfe to wit free mercie and not in man of fore-seene merit 2. Witnessing of Antiquitie AVgustine thus sayeth to the Pelagian Hereticks Yee say that Iacob was loved sayth hee for his future works which God fore-saw that he was to doe and so yee contradict the Apostle who sayth That it was not of works as if hee might not haue saide that it was not of his present workes but of his future works But hee sayeth simplie that it was of no works at all that grace might bee commended Aug. lib. 2. contra epist 2. Pelagianor c. 7. As also if the cause bee asked sayeth Fulgentius of the predestination of the godlie there is none other but the onlie free mercie of God to be found Fulg. lib. 1. ad Monimum f. 10. 3. Confession of Partie ANd that wee are elect not onlie freelie but also without the fore-sight of good workes the Apostle teacheth Rom. 9. sayth Bellarmine lib. 2. de gratia lib. arb c. 10. § esse denique As also Estius affirmeth that this opinion anent predestination to wit that the same is not of fore-seene fayth and good works is maintained by most of all their Schoole-men where-of he rehearseth sixteene by name of the most famous Estius in lib. 1. sent dist 41. § quarto CHAP. X. OF VOCATION §. I. That there is no fore-going preparations in vs naturallie vnto our effectuall calling by grace as merits of congruitie 1. Authoritie of Scripture 2. TIm 1.9 Who hath saved vs called vs with an holie calling not according to our vvorks but according to his owne purpose and grace vvhich vvas given vs in Christ Iesus before the World began Note then That preparatorie works in vs is altogether excluded and all attributed onlie to meere grace in our effectuall calling Ephes 2.3.4.5 Amongst whom also wee all had our conversation in tymes past in the lusts of our flesh fulfilling the desires of the flâ—sh and of the minde and were by nature the children of vvrath even as others But God vvho is rich in mercie for his great loue vvhere-vvith hee hath loved vs Even when wee were dead in sinnes hath quickened vs together with Christ for by grace yee are saved Consider then Before our effectuall calling what wicked workes the Apostle showeth doeth preceede in all men meriting wrath and not anie gracious calling and seeing wee are all dead in sinne before our calling what preparations can bee in a dead man of himselfe to his quickening and reviving againe Tit. 3.3 For we our selues also were some-tymes foolish disobedient deceived serving divers lustes and pleasures living in malice and envy hatefull and hating one another But after that the kindnesse and loue of God our Saviour toward man appeared not by works of righteousnesse which wee had done but according to his mercie hee hath saved vs by the washing of regeneration and renewing of the holy Ghost Note then What sort of workes the Apostle reckoneth vp which preceedeth our calling from which hee exeemeth not himselfe being a bloodie persecuter immediatelie before his calling and had no other works of fore-going preparation but persecution of Christs members even as Manasseh Rom. 8.7 For the carnall mynde is enimitie against God for it is not subject to the Law of God neither indeed can bee I aske then How can it prepare it selfe vnto Gods calling vnto whom it is enimitie or fit it selfe to bee subject to Gods Law which the Apostle sayeth is impossible to it 2. Witnessing of Antiquitie THe Elect hee preventeth with grace being altogether vnworthie of mercie sayth Fulgentius lib. 1. ad Monimum f. 5. with whom homologateth Augustine enchiridio ad Laurentium c. 30. 3. Confession of Partie WHerefore I see most learned and godlie men incline sayeth Vega vnto this that the Church should reject that merit which they call de congruo Vega Iesuit lib. 8. de justif c. 8. § quia §. 2. That the first conversion of a Sinner is a worke onlie of meere grace and not partlie flowing from man's free will 1. Authoritie of Scripture EZek. 36.26 A new heart also I will giue you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Note then That by taking away the olde heart al-together hee showeth that there is no fitnesse in our naturall disposition to will or co-operate with his grace and that by giving a new heart al-together that it is hee that worketh in vs by his grace both the willing of our conversion as also the performance thereof as the onlie Author and finisher of our faith Iohn 15.16 Yee haue not chosen mee but I haue chosen you c. But note that if it bee in our will to imbrace grace offered or not to imbrace it as the Papists say then it will follow that by the power of our owne free-will accepting of grace which is indifferentlie offered to all alyke that wee choose God and hee not vs. 1. Cor. 4.7 For who hath made thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why doest thou glorie as if thou hadst not received it To this Question a Papist would answere that the power of his owne free-will that accepted grace offered made him to differ from another and not God or the power of his grace onlie Hee will also say according to their doctrine that in the worke of his conversion hee had freedome of will which hee did not receiue by grace and therefore hath that where-of to glorie which hee received not 2. Cor. 3.5 Not that wee are sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Note therefore That our abilitie to will our owne conversion or to accept grace offered is all of God allanerlie Philip. 2.13 For it is God which worketh in you both to will and to doe of his good pleasure Remarke then That it is expresselie called Gods worke in vs of effectuall grace to bee willing of our owne conversion and not a freedome by nature Ephes 2.5 Even when wee were dead in sinnes he hath quickened vs together with
bee the treasurie of the Church for the helpe of others to Heaven that vvant merits to bee disposed of onlie and dispensed by papall indulgences as the the Romanists teach 1. Authoritie of Scripture THIS errour might seeme alreadie sufficientlie convinced while as it is clearlie proven that no Sainct was ever yet able for them-selues eyther by their workes or sufferinges to merite Eternall lyfe Yet for farder conviction let these places of Scripture raze the foundation of this loftie Errour Isai 43.11 I even I am the Lord and beside Mee there is no Saviour But the Doctors of Rome say That it is no absurditie to say that beside Him there are Saincts also who may bee called our saviours in a part for so sayeth Bellarmine Lib. 1. de Indulg Cap. 4. § sexta and that by the great heape sayth hee cap. 2. § tamen of their super-aboundant sufferings they are able to expiate exceeding manie and great sinnes of other men and so by this doctrine of theirs ye see they giue the Lord flatlie the lie Ezek. 18.20 The righteousnesse of the righteous shall bee vpon him and the vvickednesse of the vvicked shall bee vpon him Remarke then that it shall not bee vpon another but vpon him-selfe and that it is a straâ—ge madnesse in Poperie that so stiffelie they will deny that the righteousnesse of Christ can bee imputed to vs or made ours in justification but will affirme that the righteousnesse of Saincts and her men may bee made ours by their Pope's Indulgences Act. 4.12 Neither is there salvation in anie other for there is none other Name vnder Heaven given amongst men where-by wee must bee saved Loe heere Full salvation attributed to Christ onlie excluding all others vnder Heaven from having anie part in the glorie of that worke 1. Cor. 1.13 Is Christ divyded was Paul crucified for you or were yee baptized in the name of Paul Note therefore That to make Christ's merit and sufferings to expiate some sins and punishments and the merites and sufferinges of Saincts to expiate other sinnes both manie and great and other punishments if this bee not to divide Christ and to divide the worke of man's salvation betweene the Creator and the creature Of whome wee may lyke-wyse inquire at them Were these Saincts crucified for man-kynde or was ever anie man baptized in their name And if not then their sufferings can-not bee our satisfactions nor can anie thing super-abound in them to expiate the sinnes of other men for for this ende onlie Christ was crucified and for this cause are wee in Christ's Name also baptized professing by his blood-shed and sufferings alone that wee haue full ablution and expiation of our sinnes therefore is it sayde by him-selfe I haue troden the wine-presse alone and of the people there was none with mee Isai 63.3 Heb. 10.14 By one offering hee hath perfected for ever them that are sanctified That is as is sayde Heb. 7.25 Hee hath perfectlie saved them Note therefore That he hath left no supplement to bee made by others Coloss 1.19.20 In him all fulnesse dwelleth there is no defect then in his sufferinges nor no neede on our part to goe anie-where else and by him and not by others even by the blood of his Crosse and not by the sufferinges of Saincts are all things reconciled sayth the Apostle Matth. 25.9 But the vvise answered saying Not so lest there bee not eneugh for vs and you Remarke then That the Elect Saincts figured by the wise Virgines haue no more sanctification than will bee found eneugh to them-selues onlie and therefore that the same is not so super-aboundant that they may spare to others 2. Cor. 5.10 For vve must all appeare before the judgement seate of Christ that everie one may receiue the things done in his bodie not then in the bodies of others according to that vvhich him-selfe hath done vvhether it bee good or bad Therefore not according to the good which another hath done and which thorow super-aboundance hath beene left in the treasure of the Church to helpe others to Heaven Revel 14.13 And I heard a voyce from Heaven saying to me Write Blessed are the dead vvhich die in the Lord from hence-foorth yea sayeth the Spirit that they may rest from their labours and their works follow them Remarke then That their works byde not behinde them-selues to bee applyed or imployed for the helpe of others but they follow them for the witnessing of their fayth and the increase of glorie to them-selues CHAP. XIIII OF PVRGATORIE §. 1. That the godlie are purged from all sinnes what-so-ever heere and that by Christ's blood allanerlie so that there remaineth no sort of sinnes to bee purged after this lyfe in anie fyerie Purgatorie 1. Authoritie of Scripture EZek 18.22 If a sinner turne I will forget all his iniquities Note then At the verie instaÌ„t of our conversion that wee are purged from all our sinnes what-so-ever and so no veniall sinnes are left to bee purged else-where Isai 38.17 Thou bast in louâ—… delivered my soule from the pit oâ—… corruption for thou hast cast aâ—… my sinnes behinde thy backe Note then That none are reserved to bee satisfied for by man him-selfe in anie imagined Purgatorie but all are casten behind the Lord's backe Psal 51.7.9 Wash mee and I shall bee vvhiter than the Snow hide thy face from my sinnes and blot out all mine iniquities Remarke therefore That where God purgeth the partie purged is made so cleane that there remaineth not the least spot behinde to bee taken away by anie after Purgatorie and it is not some of our greater sinnes onelie but hee blotteth out all our iniquities what-so-ever where hee showeth mercie so that the partie is made whyter than the Snow Col. 2.13 And yee being dead in your sinnes and in the vncircumcision of your flesh he hath quickened together vvith him having forgiven all your trespasses Note then That none are excepted Heb. 10.14 By one offering hath hee perfected for ever them that are sanctified That is as Heb. 7.25 is sayde Hee hath perfectlie saved them And if this bee it followeth that hee hath left no sinne nor no punishment heere-after for sinne vntaken away and so no supplement to bee made to his satisfaction by any sufferinges of ours in an imagined Purgatorie 1. Iohn 1.7 And the Blood of Iesus Christ his Sonne purgeth vs from all sinne Note then How clearlie this errour of Poperie is heere-by convinced that sayeth that his blood purgeth vs onlie from mortall sinne and that there is a fire after this life that purgeth vs from veniall sinnes and temporall punishments where-as the Spirit of God sayeth that Christ's blood purgeth vs from all sinne and so giveth flatlie this spirit of errour the lie Rom. 8.33 Who shall lay anie thing to the charge of God's Elect It is God that justifieth Or who shall condemne seeing Christ hath died Note If Christ's death then and the merite there-of hath abrogated all
this is his Name vvhere-by hee shall bee called THE LORD OVR RIGHTEOVSNESSE Philip. 3.9 That I may bee found in him not having mine owne righteousnesse vvhich is of the Law but that vvhich is thorow the faith of Christ even the righteousnesse which is of God by fayth Remarke then That the onelie righteousnesse where-on the Apostle relyeth for acceptation is not his owne or mans but Christs who is also God and therefore whose satisfaction or obedience is of an infinite vertue to appease an infinite wrath and is by faith onelie laide holde on and applyed and so made ours by meere imputation 2. Cor. 5.21 For hee hath made him to bee sinne for vs who knew no sinne that wee might bee made the righteousnesse of God in him Note then That as Christ was made sinne for vs that is a sacrifice for sinne as Ose 4.8 sinne is there taken onlie by having our sinnes imputed to him so are wee also by imputation onlie made the righteousnesse of God in him Rom. 5.19 For as by one man's disobedience manie are made sinners so by the obedience of one shall manie bee made righteous But manie were made sinners being yet in his loynes onlie by imputation as the Apostle sayth verse 12. In whom all sinned therefore also by the obedience of Christ manie are made righteous by imputation onlie in the act of justification before God as saide is 2. Witnessing of Antiquitie CHRIST'S condemnation is our justification sayeth Beda in Psal 87. 3. Confession of Partie CHRIST is called our righteousnesse sayth Bellarmine because hee hath satisfied the father for vs and giveth to vs that satisfaction and communicateth it so vnto vs when hee justifyeth vs that it may bee justlie called our satisfaction and righteousnesse Bell. lib. 2. de justif c. 10. § deinde So also c. 7. § quâ—rto CHAP. XII OF SANCTIFICATION §. 1. That there is no man perfectlie sanctified in this lyfe or in-abled so to liue heere vvith-out transgressing God's Commandements 1. Authoritie of Scripture 1. KIngs 8.46 If they sinne against thee for there is no man that sinneth not Note then That Salomon denyeth that anie man in the world is so perfectlie sanctifyed but hee sinneth Prov. 20.9 Who can say I haue made mine heart cleane I am pure from sinne A Papist will say that sundrie can say this Prov. 24.16 For a just man falleth seaven tymes and ryseth againe but the Wicked shall fall into mischiefe Note then That hee showeth that the most godlie sinneth oft-tymes and that this is the difference betweene them and the wicked not but that both doe sinne but the godlie ryseth againe by repentance and the other lye still in sinne continuallie while punishment or mischiefe light vpon him Iob 9.20 If I justifie my selfe mine owne mouth shall condemne mee if I say I am perfect it shall also proue mee perverse Remarke then If such a commended man as Iob was was not perfect who other may say that hee is so Rom. 7.23 But I see another Law in my Members vvarring against the law of my minde and bringing mee into captivitie to the law of sinne which is in my members Philip. 3.12 Not as tho I had alreadie attained either were alreadie perfect Note then If such a rare Sainct as Paul denyed that hee was perfect and complained of his oft sinning who is he now that of him-selfe without blasphemie dare affirme the contrarie 1. Iohn 1.8 If wee say then that wee haue no sinne wee deceiue our selues and the trueth is not in vs. Iam. 3.2 For in manie things wee offend all Remarke How the Apostles exclude not them-selues and who then can except him-selfe Luke 11.4 And forgiue vs our sinnes Note then That Christ hath taught all God's Children who call him their Father to beg daylie forgiuenesse as well as daylie bread And therefore none can exeeme him-selfe from daylie sinning els it were needlesse to beg daylie pardon And this Christ hath taught vs to say sayth Ierome non humilitatis mendacio not thorow humilitie to lie as the Pelagians expounded it but thorow the feare of humane frailty dreading our own conscience Hieron lib. 3. advers Pelagianos 2. Witnessing of Antiquitie ALl these examples I runne over saith Ierome to show that the Law was never yet fulfilled by anie man lib. 2. contra Pelagianos For this is the priviledge of Christ and if hee bee without sinne sayeth hee and I also without sinne what is the difference betweene mee and God Hieron lib. 3. adv Pelagianos Heere-vnto accordeth like-wise Bernard serm 50. in Cantica 3. Confession of Partie IT is impossible sayeth Aquinas to fulfill the whole Law c. and never any could keepe yet the Law as it is commanded Aquin. in 3. Galat. Lect. 4. §. 2. That no man can doe works of greater perfection or more than God hath commanded which the Papists call workes of supererogation Bellar. l. 2. de Monachis c. 13. 1. Authoritie of Scripture TO convince this prowde errour it might suffice what is formerlie proven to wit if no man can obey the verie Law perfectlie how much lesse is hee able to obey it and more yet let the Canon of Scripture batter this prowde Towre of ambitious Babell Iohn 6.38 For I came downe from Heaven not to doe mine owne vvill but the vvill of him that sent mee Note then If the full perfection of Christ consisted in doing of God's will onlie what blasphemous pryde is it to say That they doe more than God's will for if it bee his will then he hath commanded it and if they doe their owne will how dare they say That their will is perfecter than the will of God Psal 103.20 Blesse yee the Lord his Angels that excell in strength that doe his commandement hearkening to the voyce of his Word Remarke againe That the perfection of Angels is placed heere-in that they doe what by his word the Lord commandeth them Therefore what Luciferian pryde is it in man to stretch his perfection further than the Angels Psal 19.7 The Law of the Lord is perfect But if there bee rules of perfection aboue the Law then it will follow that the Law is an imperfect rule of holinesse Matth. 22.37 Thou shalt loue the Lord thy God vvith all thine heart and vvith all thy soule and vvith all thy mynde Now what perfection can possiblie bee beyond that which is commanded seeing all the heart all the soule and all the mynde is required and the Law it selfe is made heere the modell of all perfection inward and outward Philip. 4.8 Finallie Brethren vvhat-so-ever thinges are true vvhat-so-ever thinges are honest vvhat-so-ever things are just what-so-ever things are pure vvhat-so-ever things are loue-worthie vvhat-so-ever things are of good report if there bee anie vertue and if there bee anie praise thinke on those things Remarke then That there is nothing that one can doe which is good but may bee redacted to one of the fore-named properties and therefore there is