The Catholique triumph conteyning, a reply to the pretensed answere of B.C. (a masked Iesuite,) lately published against the Tryall of the New Religion. Wherein is euidently prooued, that Poperie and the doctrine now professed in the Romish church, is the new religion: and that the fayth which the Church of England now mayntaineth, is the ancient Romane religion.

The 9. Chapter: Of the condigne so supposed merit of Good workes. (Book 9)

FOR the clearer manifestation and il∣lustration of the trueth of this Contro∣uersie, I thinke it not amisse, to proceed therein by way of Conclusions: Which being soundly effected, I purpose in God, to answere and confute (a thing very easie to be done,) the childish cauils, ridiculous eua∣sions, and cunnicatching trickes, which our Fryer vseth in pleading for the life of their New Religion.

The first Conclusion.

The Regenerate doe Good workes; which are accep∣table in Gods sight, and receiue reward farre aboue their Condigne desertes. This Conclusion is prooued by many textes of holy Writ.* 1.1 Iob is enrolled among the Godly and those that feared God, euen by the testimony of God himselfe. Abel was slaine of his brother Cain,* 1.2 because he feared God, and did Good works. The Scrip∣ture sayth, that Noe was a iust man and perfect: who therefore with his Familie, found fauour in Gods sight, in time of the generall Deluge. The Angell of God salu∣ting the blessed virgin Marie,* 1.3 pronounced her holy a∣boue all Women. Zacharias and Elizabeth his wife were both iust, & walked in all the Commaundements of God. Abraham, Moses, Dauid, Gedeon, Sampson, Samuel,* 1.4 and many others, did Workes acceptable in Gods sight.* 1.5 Cor∣nelius is highly commended in holy Writ, for the Good workes he did. Thus much for the former part. And for the latter part, the Scripture is likewise plentifull. Christ himselfe promiseth to reward Good workes so liberally;* 1.6 that he will not suffer so much as a Cuppe of cold Water

giuen in his name, to passe without reward. For which cause,* 1.7 Moses is said to haue had respect vnto reward. And S. Paul teacheth vs; that the passions of this life, are not worthy of the glory to come. In briefe, the Popish Fryer Iohn de Combis,* 1.8 (a very learned Papist,) in his Theologi∣cal Abridgement, affirmeth it to be a maxime with God; euer to reward vs aboue our well doinges; and to punish vs lesse then our euill demerites: These are his expresse wordes. Et hoc pates, quod Deus semper remunerat supra meri∣tum, sicut punit citra condign••m: And this is euident, be∣cause God euer rewardeth aboue our merites; and puni∣sheth vs lesse, then we be worthy. Where I may not passe ouer in silence, the blasphemie of the Rhemistes against the effect of Christes Passion;* 1.9 while they affirme Christ not to haue so fully satisfied for our sinnes, but that wee are still bound to satisfie, each man in particular for his owne sinnes. For most true it is, (as I haue prooued in sundry places of this Discourse,) that Christ hath so suf∣ficiently satisfied for all his Elect, and so answered the iustice of God for punishment of their sinnes, as they are freely discharged thereof: Yet must they willingly suf∣fer, to be made conformable to Christ in Suffering, as they looke to be like him in Glorie. Their sufferings are indeed a condition required to their Glorification; but neither a Cause thereof, nor any Satisfaction for their sinnes. The case is cleare, the Scriptures doe euery where insinuate the same. They are onely, Conditio sine qua non, of our Glorification, and the necessarie and infallible ef∣fectes of our Predestination; which they euer follow, as Fruites doe the Tree: for the afflictions of Gods chil∣dren, though they be a cause working eternall Glorie (in the sense afore touched,) as they be the way by which God hath appoynted them to passe to Glorie; yet nei∣ther are they, neither any way can they, be worthy, con∣digne, or truly Meritorious of eternall Glorie. But as the troublesome way, by which a man passeth to possesse

the inheritaunce which his father hath freely giuen him, may be sayd to worke and procure the actuall possession of the Inheritaunce, not condignely or worthily to de∣serue the same; euen so may our sufferinges be sayd to worke and procure our Glorification, as a condition re∣quired at our handes, or the way by which we must passe to it; but neuer to be condigne, worthy, or meritorious of the same. The reward is freely giuen by the Grace of our Adoption: but that Grace maketh not our Workes meritorious and worthy of Heauen, which they neither doe, nor euer can deserue.

The 2. Conclusion.

Good Workes follow Iustification, but they neither doe, nor can goe before the same. The latter part is eui∣dent, because, Without Fayth we can not please God. Neither,* 1.10 Can an euill tree (as our maister Christ telleth vs,) bring foorth good fruite. To which I adde with Christes Apostle;* 1.11 that Whatsoeuer is not of fayth, is sinne.* 1.12 The former part is clearely deduced, out of these wordes of our Lord Iesus; Euery good tree bringeth foorth good fruite.* 1.13 S. Austin pithily prooueth both the partes, in these sweete, short, and gol∣den wordes.* 1.14 Opera sequuntur iustificatum, non prec••dunt iustificandum: Workes follow him that is alreadie iusti∣fied; but they goe not before him that is to be iustified.

The 3. Conclusion.

The best Workes which the regenerate doe, are vn∣perfect, polluted with sinne, and in rigour of Iustice, (Mercie set apart,) deserue eternall Death. I prooue it [ 1] first, because the Prophet of God telleth vs, that all our righteousnesse is as filthy cloutes,* 1.15 (spotted and stayned with sinne.) Vpon which wordes, holy Bernard yeeldeth this most excellent and Christian Cōmentarie.* 1.16 Nostra enim (siqua est) humilis iustitia, recta forsitan, sed non pura; nisi fortè meliores nos esse credimus, quam patres nostr••s, qui non minus

veraciter quam humiliter ai••bant; omnes iustitiae nostrae, tanquā pannus menstruatae mulieri••: For our base Iustice (if wee haue any,) is perchaunce right, but not pure or perfect; vnlesse perhappes we beleeue, that we are holier then our Fathers were; who sayd as truely, as humbly; All our Righteousnesse is as filthy Cloutes. Thus writeth the Popish Abbot, an excellent Learned man. Out of whose wordes, I obserue first, that the best Workes we doe, are impure and vnperfect. Secondly, that our forefathers were as holy and perfect, as we are; who for all that con∣fessed, not onely of humilitie, but most truely: that our best Workes are vnperfect, and stayned with sinne. [ 2] Se∣condly,* 1.17 because S. Paul denied himselfe to be perfect: Not (saith he) as though I had already attayned to it, either were already perfect.* 1.18 But Christ is our Iustice, our sanctification, our redemption: in him we are perfect and consūmate. [ 3] Thirdly, because the same Bernard hath these golden wordes:* 1.19 Quomodo enim pura iustitia, vbi adhuc non po∣test culpa deesse: recta quidem interim videri potest iusti∣tia hominum, si tamen peccato non consentiant, vt non regnet in eorum mortali corpore: For, how can their Iustice be pure, who can not be without sinne? Yet may the Iustice of men be right, if they consent not to sinne, nor suffer it to raigne in their mortall bodyes. In which respect S. Iohn sayth, That the faythfull sinne not; because they suffer not sinne to raigne in them.* 1.20 [ 4] Fourthly, be∣cause▪ The reward of sinne is death:* 1.21 and yet doe the best ly∣uers offende in many thinges.* 1.22 Fiftly, because the same Ber∣narde saith in an other place,* 1.23 thus: Omne quod natum est ex Deo, non peccat; sed hoc dictum est de predestinatis ad vitam; non quod omnino non peccent, sed quod pec∣catum ipsis non imputetur: All that is borne of God, sin∣neth not: but this is spoken of the Predestinate to life, not because they sinne not at all, but for that sinne is not imputed to them. [ 5] Fiftly, because S. Austen declareth

this so plainely, as none that ponder his words seriously, can longer stand in doubt thereof: these are his expresse wordes.* 1.24 Ecce, quemadmodum qui ambulant in vijs Domini, non operantur peccatum, et tamen non sunt sine peccato; quia iam non ipsi operantur iniquitatem, sed quod habitat in eis peccatum: Behold, how they that walke in the wayes of the Lord, doe not sinne, and yet are they not without sinne; because now they them∣selues do not worke iniquitie, but the sinne that dwelleth in them. This Golden assertion of S Augustine, Bernardus that learned & religious Abbot, cōfirmeth in these words.* 1.25 Cupi••bat dissolui, et cum Christo esse, sciens quod peccatum separans inter nos et Deum, penitus auferri non poterit, donec liberemur a corpore: Th'apostle desired to be dis∣solued, and to be with Christ; knowing that sinne which maketh a diuision betweene God and vs, cannot wholly be taken away, while we remaine in this body. Out of these Testimonies of these great learned Doctors, I ob∣serue these memorable documentes. [ 1] First, that the Chil∣dren of God walke in his wayes. [ 2] Secondly, that such their walking is vnperfect, and polluted with sinne. [ 3] Thirdly, that they are not without sinne. [ 4] Fourthly, that this their sinne is not actuall and voluntarie, but inuo∣luntarie and originall. [ 5] Fiftly, that this originall sinne which still remayneth in the regenerate, is such a sinne as maketh a separation betweene them and their God. [ 6] Sixtly, because our Reconciliation with God, doth not wholly purge vs from all sinne really; but onely im∣puteth not the sinne remayning in vs vnto our charge or condemnation.* 1.26 I will alledge the very wordes of the Latine vulgar edition, to which all Papistes are tyed by their late councell of Trent. Thus writeth the holy Apostle:* 1.27 Quoniam quidem Deus erat in Christo, mun∣dum reconcilians sibi; non reputans illis delicta ipsorum: Because God was in Christ, when he reconciled the

world to him selfe; not imputing their sinnes vnto them. Thus discourseth S. Paul; out of whose wordes I note two Lessons: viz. the thing that was done, and the manner of doing the same. The thing done, was the re∣conciling of the world vnto God.* 1.28 The manner thereof was, in not imputing their sinnes vnto them; not in taking away their sinnes from them. Sixtly, this Conclusion is prooued at large, both in the Chapter of Veniall sinnes, in this present Triumph; and in the Antepast, in the Chap∣ter of Originall Concupiscence.* 1.29 See and note well the 7. Conclusion.

The 4. Conclusion.

Good Workes are so necessarie to attaine eternall life, as the vsuall, ordinarie, and vndoubted way and meanes, by which God in his great mercie and loue decreed from eternitie, to bring his Elect to saluation; as without the same, none euer were, are, or shalbe saued, world without end; when possibilitie, time, and place, be correspondent thereunto. I prooue it [ 1] first, because Christ himselfe saith;* 1.30 That euery Tree which bringeth not foorth Good fruite, shalbe cut downe, and cast into the fire. [ 2] Secondly, because Christ sayth in an other place;* 1.31 That whosoeuer loue him, will keepe his Commaundementes. [ 3] Thirdly, because S. Paul telleth vs in one place;* 1.32 That God chose vs in Christ, before the world was made, that we should be holy in his sight. And in an other place; That we are Gods workmanship, created in Christ Jesu vnto good workes, which he hath prepared, that we may walke in them.

The 5. Conclusion.

Good workes are the effectes of Predestination, de∣pending vpon it; not it vpon them. S. Paul prooueth it in these plaine, golden, and pithy wordes.* 1.33 Whom he hath Predestinate, them hath he Called; and whom he hath Called, them hath he Iustified; and whom he hath Iustified, those hath he also Glorified. By this golden Chaine, we may euidently

perceiue, that Glorification, Iustification, Vocation, and consequently, Good workes, are the effectes of Predesti∣nation; especially, if we ioyne this, with the other Con∣clusions afore going. For, if it be true, as it is most true, (else th'Apostle should be a lyer,) that we were elected to be Holy, and to doe Good workes; it is also true,* 1.34 (it can not be denyed,) that Holy life and Good workes, are the effectes of our Election and Predestination in Christ Iesus. For this cause sayth that famous Papist Nicholaus de Lyra, in this manner:* 1.35 Dicendum, quod predestinatio diuina est preparatio gratiae in presenti, et gloriae in futu∣ro. Et ideo, cum sit aeterna, sicut ab aeterno predestinauit aliquem ad beatitudinem; ita praeordinauit modum, quo daret sibi illam beatitudinem: I answere (sayth this great learned Popish Doctor,* 1.36) that Gods Predestination is the preparation of Grace in this world, and of Glory in the world to come. And therefore, seeing it is Eternall; as he hath predestinated any one, from eternitie to end∣lesse Blisse or Beatitude;* 1.37 so hath he also fore-ordayned the meane, by which he would bring him to the same. For this cause, sayth the Popish Angelicall Doctor Aqui∣nas, (whose doctrine sundry Popes haue confirmed for Authenticall,) that Predestination includeth Gods will, of bestowing both Grace and Glorie. And this Doctor so famous and authenticall, addeth these wordes:* 1.38 Nam predestinatio est causa, et eius quod expectatur in futura vita a predestinatis, (scz. gloriae,) et eius quod percipitur in presenti, (scz. gratiae:) For Predestination is the cause, both of that which is expected in the life to come, (that is to say of Glorie;) and also of that, which the predesti∣nate receiue in this life; (that is to say, of Grace.) For this cause saith our Jesuiticall Cardinall Bellarminus; that Good workes follow Predestination,* 1.39 as effectes follow their causes. These are his expresse wordes: Ita{que} sunt opera bona, effectus Predestinationis: Therefore Good workes are

the effect of Predestination. Againe in other place the same Jesuite hath these wordes: Ita{que} illa propositio, (Deus ab aeterno predestinauit hominibus dare regnum per opera bona praeuisa,) potest et vera esse, et falsa. Nam si illud (per opera praeuisa,) referatur ad verbum (predestinauit,) falsa erit. Significabit enim Deum predestinasse homines, quia opera illorum bona praeuiderat; si referatur ad ver∣bum (dare) vera erit. Quia significabit executionem fu∣turam esse per opera bona, siue quod est idem, glorificatio∣nem effectum esse iustificationis et operum bonorum; sicut ipsa iustificatio effectus est vocationis, et vocatio praedesti∣nationis: Therefore that proposition (God fore-orday∣ned from eternitie, to giue to men the Kingdome of hea∣uen, by their fore-seene Workes,) may both be true, and false: For, if those wordes (by their workes fore-seene) be referred to the word (Predestinau••t, hee predestinated or fore-ordayned,) the sense and meaning is false: For, it will signifie▪* 1.40 God to haue Predestinated Men, because he fore-saw their Good workes; but if the same wordes be referred to the worde (Dare, to giue and bestow,) the sense and meaning will be true: For it will signifie, that the execution must be done by Good works; or (which is all one) that Glorification is the effect of Iustification and Good workes; euen as Iustification is the effect of Vocation, and Vocation the effect of Predestination. Againe,* 1.41 in an othor place, hee hath these wordes: Non ideo pendet praedestinatio ab operibus, sed opera a praede∣stinatione: Therefore Predestination doth not depend of Workes, but Workes depend of Predestination. Againe, in an other place he sayth thus:* 1.42 Alia ratio est pradestinationis, alia executionis. Constituit N. in prae∣destinatione, regnum caelorum dare certis hominihus, quos abs{que} vlla operum praeuisione dilexit; tamen simul constituit, vt quo ad executionem via perueniendi ad reg∣num

essent bona opera: There is one reason of Predesti∣nation, an other of Execution: For, in Predestination God decreed to giue the Kingdome of Heauen to cer∣taine men whom he loued, without any fore-sight of Workes; howbeit he decreed withall, that in respect of the execution,* 1.43 Good workes should be the way to come vnto the same. For this cause doe our R••emistes tell vs; that our first Iustification is of Gods Grace, and not of our deseruinges: because none of all our actions that were before our Iustification, could merit or iustly pro∣cure the Grace of iustification. Thus discourse these fa∣mous and great learned Popish Writers: to whose Doctrine I subscribe with all my heart. For (as I haue often sayd else where,) I highly reuerence the Old Ro∣mane religion; and to the vttermost of my small talent & skill, I both haue done, doe, and will defende the same.* 1.44 Yea, and iustifie the Doctrine of the Church of England, to be the Old Romane, Catholike, and Apostolike religi∣on, which S Peter and S. Paul deliuered to the auncient and first Church of Rome. Out of the Doctrine heere deli∣uered by these famous Papistes (Lyranus, Aquinas, and Bellarminus,) I gather many excellent Notes. [ 1] First, that the Grace, Fayth, and Good workes, which we haue in this world; and the Glory, which we expect in the world to come, doe all wholly proceed from Gods Predestina∣tion, euen without all desertes of Man. [ 2] Secondly that as God prepared the Kingdome of heauen for his Elect,* 1.45 euen before they were borne, or had done any Good workes; so did he also prepare the way and meanes, by which he would bring them to the same. [ 3] Thirdly, that no Workes done, or fore-seene to be done, did mooue God to predestinate any man to the ioyes of Heauen. [ 4] Fourthly that Good workes are not the Cause, but the Effect of Predestination. [ 5] Fiftly, that Good workes are the way and meanes, which God ordayned for the exe∣cution of Predestination and for the accomplishment of

Glorification. [ 6] Sixtly, that not onely Predestination, but also Iustification, proceedes of Gods meere fauour, grace, and good pleasure, without all desertes of Man. Seuenth∣ly, that our Vocation, our Iustification, and our Glorifi∣cation, are the effectes of Predestination. I therefore conclude; that Good workes are not the cause, why Gods children possesse Heauen as their inheritaunce, seeing it is the effect of Predestination: yet that they are the ordinarie way and meanes, by which God decreed in his eternall purpose, to bring his Elect to Heauen. For, as he ordayned the end; that is to say, the Kingdome of Heauen or Eternall life; so also ordayned he the way and meanes to attaine the same; that is to say, Vocation, Iustification, Fayth, and Good workes. Yea, euen among Men; whosoeuer intendeth the Ende, intendeth also the Meanes.

The 6. Conclusion.

Good workes in a godly sense very vsuall & frequent in the holy Fathers, may truly be sayd to be meritorious: that is to say; they please God, and are so acceptable in Gods sight, that of mercie he rewardeth them farre aboue their desertes. This Conclusion is sufficiently prooued, by the reasons alleadged in the first Conclusion. I will here onely annexe the testimonie of Bernard, that famous and learned Popish Abbot.* 1.46 In one place he hath these wordes: Sic non est quod iam quaeras, quibus meritis speremus bona; praesertim, cum audias apud Prophetam; non propter vos, sed propter me ego faciam, dicit Domi∣nus: sufficit ad meritum, scire quod non sufficiant merita: So there is no cause, that thou shouldest now aske, by what merites we hope for Glorie;* 1.47 especially, since thou hearest the Prophet say; I will doe it, sayth the Lord, not for your sake, but for mine owne selfe. It is enough to merite, to know that our merites are not sufficient.

Againe in an other place, the same Bernard hath these wordes:* 1.48 Deest gratiae, quicquid meritis deputas. No•••• meritum, quod gratiam excludat. Horreo quicquid de meo est, vt sim meus; nisi quod illud magis sorsitan meum est, quod me meum facit. Gratia reddit me mihi iustificatum gratis, et sic liberatum a seruitute peccati: It degenerateth from Grace, whatsoeuer thou ascribest to Merit. I will no Merite, that excludeth Grace. I ab∣horre whatsoeuer is of mine owne, that I may be mine owne; vnlesse perhappes that is more mine owne, which maketh me mine owne. Grace iustifieth me freely to my selfe, and so deliuereth me from the bondage of sinne. In an other place, the same Bernard hath these wordes;* 1.49 Iam vero de vita aeterna scimus, quia non sunt condignae passiones huius temporis ad futuram gloriam, nec si vnus omnes sustineat. Ne{que} N. talia sunt hominum merita, vt propter ea, vita aeterna debeatur ex iure; aut Deus in∣iuriam aliquam faceret, nisi cam donaret. Nam vt ta∣ceam, quod merita omnia Dei dona sunt,* 1.50 et ita homo ma∣gis propter ipsa Deo debitor est, quam Deus homini; quid sunt merita omnia, ad tantam gloriā? deni{que} quis melior est Propheta, cui Dominus ipse tam insigne testimonium perhibet, dicens; Virum inueni secundum cor meum? Veruntamen et ipse necesse habuit dicere Deo; non intres in iudicium cum seruo tuo Domine. Now touching eter∣nall life; we know that the sufferinges of this time, are not worthy of the glory to come; no, not if one endure all. For, the Merites of men are not such, that for them, eternall life is due by right;* 1.51 or that God should do some iniurie, if he gaue it not. For to let passe, that all Merites are the giftes of God, and so man is rather debter to God for them, then God to man: What are all Merites, to so great Glorie? In fine, who is better then the Pro∣phet,

to whom our Lord giueth so worthy a testimonie, saying: J haue found a man according to my heart? howbeit, hee had need to say to God, Enter not into iudgement with thy seruant, O Lord. Thus writeth the deuote and religi∣ous Abbot Bernard:* 1.52 who though he liued in the greatest mist of Poperie, and so was carried away with some er∣rours of his time; yet did he teach most Christian doc∣trine, almost in all his workes. And because he was re∣puted a great Papist, and of high esteeme in the Church of Rome, his testimonie is euer most forcible against Pa∣pistes, the Pope, and Church of Rome. Out of this his most learned and Christian Discourse, I obserue many godly & memorable Lessons. [ 1] First, that our best workes doe merite nothing. [ 2] Secondly, that our greatest and best merit is this: viz. to know, that our supposed merites are not sufficient. [ 3] Thirdly, that how much soeuer (be it more, be it lesse,) We ascribe to Merites, so much doe we derogate from Gods grace.* 1.53 And consequently, seeing we may not derogate from the Grace of God in any re∣spect; it followeth of necessitie, that we cannot challenge any thing of Merite. [ 4] Fourthly, that Grace doth iustifie vs freely; and consequently, that our Workes doe not iustifie at all. [ 5] Fiftly, that though one man could suffer as much, as all men doe; yet could not that man condigne∣ly Merite heauen. [ 6] Sixtly, that eternall life is not due to mans Merites,* 1.54 Ex iure; that is to say, Condignely and of right. [ 7] Seuently, that God should doe no man wrong if he gaue it not. But doubtlesse, if Good workes did me∣rite Heauen, God should doe wrong to many a man, in not giuing it.* 1.55 For, to withhold and keepe a mans right from him, is a notorious and knowen wrong. [ 8] Eightly, that a Man is more indebted to God, then God to Man. And this reason my L. Abbot Bernard, yeeldeth for the same; viz. Because Heauen, or Eternall life, is the free gift of God.

The 7. Conclusion.

Good workes (euen by Popish doctrine,* 1.56) without the mercie and promise of God in his Sonne and our onely sauiour Christ Iesus, doe not condignely merite Heauen. This is soundly prooued, by all the reasons of the third Conclusion. But I will prooue it, by other euident meanes. S. Augustine hath these expresse wordes: Ʋae e••iam laudabili vitae homi••••m si remotu misericordia ••iscautias ••am: Woe euen to the best liuers on earth,* 1.57 if thou extend not thy Mercie to them. For this cause doth the holy Prophet desire God, Not to enter into iudgement with him: And he addeth this reason;* 1.58 Because 〈◊〉〈◊〉 m••n liuing, can 〈◊〉〈◊〉 iustified in his sight. Againe, the same Prophet confesseth in an other place;* 1.59 That if God deale extreamely in punishing what is done amisse, none lyuing▪ (no, not the best of all,) i•• ab••e to endure his iustice. Abbot Bernard hath these expresse wordes:* 1.60 Peccatum separans inter nos et Deum penitus auferri non poterit, donec liberemur a corpore: The sinne that separateth vs from God, can not wholly be taken a∣way, while we remaine in this world. He speaketh of Concupiscence & euill desires. Loe, originall Concupis∣cence, which remayneth in vs till the houre of death, ex∣cludeth vs from God, and prepareth Hell for vs. The same Bernard in an other place, hath these wordes:* 1.61 Neces∣se est primò omnium credere: quod remissionem peccato∣rum habere non possis, nisi per indulgentiā Dei. Deinde, quod nihil prorsus habere que as operis boni, nisi et hoc de∣derit ipse. Postremò, quod aternam vitam nullis p••t••s operibus promereri, nisi gratis detur et illa. First of all, thou must beleeue of necessitie; that thou canst not haue remission of thy sinnes, vnlesse God will giue thee a par∣don for the same. Then, thou must beleeue, that thou canst not haue any Good worke at all, vnlesse thou receiue it at Gods hand. Last of all, thou must beleeue▪

that thou canst not merite eternall life by any Workes,* 1.62 vnlesse it be freely giuen (of Mercie.) The famous Pa∣pist and great learned Schoole doctor Durandus, dispu∣teth this difficultie so soundly and plainely, as euery Child may with all facilitie perceiue the trueth thereof. These are his expresse wordes:* 1.63 Tale Meritum de con∣digno inuenitur inter homines, sed non est hominis ad Deum. Quod patet, quia, quod redditur potius ex libe∣ralitate dantis, quam ex debito operis, non cadit sub me∣rito de condigno strictè et propriè accepto. Sequitur, quod si quis dicat, quod quamuis Deus non constituatur nobis debitor ex aliquo nostro opere, constituitur tamen debitor ex sua promissione, quam exprimit scriptura; non valet propter duo: Primum est, quod promissio diuina in scrip∣turis sanctis, non sonat in aliquam obligationem, sed in∣sinuat meram dispositionem liberalitatis diuinae. Secun∣dū est, quod quod redditur, non redditur ex debito operis, sed ex promissione praecedente; non quod redditur ex me∣rito operis de condigno, sed solum vel principaliter ex promissu. Et ita non est illud debitum, de quo loqui∣mur: Et sic patet, quod meritum de condigno strictè et propriè sumptum, viz. pro actione voluntaria, propter quam operanti debetur merces ex iustitia, sic quod si non reddatur, ille ad quem pertinet reddere, iniustè facit, et est simpliciter et proprièiniustus, non est hominis ad Deū. Et ideo propter tale meritum, cum sit homini simpliciter impossibile, non est necesse in nobis ponere gratiam, vel charitatem habitualem: Such condigne Merite is found among men, but is not betweene God and man. Which hereby is cleare, because that which is rendered rather of the liberalitie of the giuer, then of debt due to the worke, falleth not vnder condigne Merite properly so called. If any say; that though God become not our debter by

reason of our Worke, yet is he made our debtour by rea∣son of his Promise, whereof the Scripture maketh men∣tion; that answere is of no force, for two respectes. First, because Gods Promise in the holy Scriptures doth not sound to any Bond, but insinuateth the meere disposition of Gods liberalitie. Secondly, because that which is gi∣uen, is not giuen for the debt arysing of the Worke, but of promise that went before; not that it is rendred for the condigne Merite of the worke, but onely or princi∣pally for his Promise sake: And so there is not that debt, of which we speake. And so it is cleare, that condigne Merite properly so called, viz. for a voluntary action, for which reward is due of iustice to the worker, so that if it be not rendred, hee to whom it apperteyneth to giue it, doth vniustly, and is simply and properly vniust, is not betweene God and man. And therefore for such a Me∣rite, seeing it is simply impossible to man, there is no need to put in vs grace or charitie habituall. Thus dis∣puteth M. Durand: out of whose golden periods, I ga∣ther many memorable Obseruations. First, that condigne Merite can not be betweene God and man. Secondly, that eternall life is the free gift of Gods liberalitie, not proceeding of any debt or duetie due to the best Workes which we doe. Thirdly, that God rewardeth vs prin∣cipally for his Promise sake, and not for any thing wee either haue done, or possibly can doe. * 1.64Fourthly, that condigne Merite is so farre aboue mans capacitie and reach, that no man can by any possibilitie haue it. And consequently, that late Popish condigne Merite of Workes is ridiculous, absurd, and impossible. Gregorius Ariminensis, Thomas Waldensis, Paulus Burgensis, Marsilius, and Etkins, fiue most zealous Papistes, doe all with one assent affirme very constantly; that mans Workes are not meritorious of eternall life, how holy soeuer the man be. All this is prooued at large, in my Suruay of Poperie. Dominicus Soto,* 1.65 a zealous Monke and famous Popish

writer, telleth the Papistes roundly, and peremptorily, and teacheth them grauely, that no pure man is able to make condigne satisfaction for his sinnes: and so, a fo ti∣ori, against his will and meaning, that no man can by condigne Merite attaine eternall life. These are his ex∣presse wordes:* 1.66 Perfect•• satisfactio est ••lla, cuius v••••••r es pra∣tium totum emanat a debitore, nulla vel prae ••••niente, vel interue∣niente gratia creditoris; taliter vt sit redditio aequiu••lentis alias indebi••a voluntar••••: Perfect satisfaction is that, whose value and price proceedeth wholly from the debtour, without either preuenting or interuenting grace of the creditour; so as the voluntarie reddition be of that which is equi∣ualent, and not otherwise due. Thus writeth the Popes zealous and learned Fryer Sot••: whose Doctrine I admit for the trueth, and willingly subscribe thereunto. Hee teach••th vs foure things. First, that the satisfaction must proceed wholly from the debtour. Secondly▪ that there must be no preuenting nor interuenting Grace of the creditour.* 1.67 Thirdly, that there must be equiualent resti∣tution. Fourthly▪ that that equiualent reddition must be a worke, which otherwise is not due. These foure con∣ditions, (which our Popish M. Soto the Dominican Fryer requireth in euery Satisfaction,) when any Papist can find in any one of their Merites or Satisfactions, I will be his bondman, neither shal the Popes holinesse be excep∣ted. But to come to this Bondage vpon this Couenant, I am in no feare at all: For the Ethnicke Philosopher Ari∣stotle,* 1.68 perceiued by the naturall discourse of right Rea∣son, that no man can euer make condigne Satisfaction to God, and his naturall Parentes. For which respect, Christ himselfe teacheth vs,* 1.69 to acknowledge our selues vnprofitable seruantes; euen when wee haue done the best we can.* 1.70 For which respect, S. ••amos assureth vs, that the best liuers offend in many thinges. For which re∣spect,* 1.71 the Popish angelicall and chiefest Doctor Aqui∣nas, (whose Doctrine two seuerall Popes haue confir∣med

for Authenticall,) telleth both the Pope and vs very constantly; that God is not simply and truely sayd to be debtour to vs, but to him selfe and his owne Promise, which he freely without all our desertes, made vnto vs. These are his expresse wordes: Manifestum est autem, quod inter Deum et hominem est maxima inaequalitas, (in infinitum. N. distant;) totum quod est hominis bonū, est a Deo. Vnde non potest hominis a Deo esse iustitia se∣cundum absolutam aequalitatem, sed secundum proportio∣nem quandam; in quantum, scz. vter{que} operatur se∣cundum modum suum. Modus autem et mensura huma∣nae virtutis homini est a Deo, et ideo meritum hominis apud Deum esse non potest, nisi secundum praesuppositionē diuinae ordinationis; ita, scz. vt id homo consequatur a Deo per suam operationem, quasi mercedem; ad quod Deus ei vertutem operandi destinauit: It is manifest, that betweene God and man, there is exceeding great inequa∣litie, (for they differ infinitely:) All the good that man hath, is of God. Wherefore mans iustice receiued of God, can not be according to perfect and absolute equalitie, but after a certaine proportion; to weet, in as much as either worketh according to his condition. Now, man hath the measure and condition of his Vertue from God; * 1.72and therefore mans Merite can not be with God, saue onely according to the supposall of Gods holy ordi∣naunce: so to weet, that man may attaine that at Gods hand by his working, as reward; to which God hath ap∣poynted his power of working. Thus disputeth the graund Papist Aquinas; whose Discourse doth vtterly ouerthrow all Popish Merite, as the late Popish Councel of Trent hath defined the same. For first (marke well my wordes,) Aquinas teacheth vs the trueth: viz. that where there is no perfect equalitie, there can be no Merite pro∣perly. Secondly, he graunteth, that there is infinite in∣equalitie

betweene God and man.* 1.73 Thirdly, he confesseth freely, that mans iustice is not absolute, but imperfect. Fourthly, he acknowledgeth as truely as constantly, that man doth merite nothing in Gods sight, saue onely by way of his free acceptation.* 1.74 Marke well, and forget not these wordes; (Nisi secundum praesupposuionem diuinae ordi∣nationis: Saue onely according to the supposall of Gods ordinaunce.) Fiftly, he plainely auoucheth, that eternall life is not hyre properly, but as it were hyre. Marke the wordes (Quasi mercedem, as hyre;) for they are empha∣ticall, and wholly opposite to condigne Merite of mans Workes. These argumentes doe plainely conuince; and yet to gratifie our Iesuite, (whose fauour I greatly desire in Christ,) I will adde for a supplement, a double testi∣monie of two very learned Fryers; th'one is Josephus An∣gles,* 1.75 a Popish Byshop and Franciscan Fryer: th'other is Robertus Bellarminus, a Jesuiticall Fryer and Romish Cardi∣nall. Angles hath these expresse wordes: Eodem etiam modo considerantes omnes alij doctores sancti, naturalem solūmodo bonorum operum valorem, et illum, a valore et iusta vitae aeternae astimatione longissime distare perpen∣dentes; prudenter dixerunt, opera nostra non esse merito∣ria, aut digna vitae aeternae. Ex lege tamen siue conuenti∣one, siue promissione facta nobiscum, opera bona hominis cum adiutorio gratiae Dei fiunt aeternae vitae digna, et illi aequalia; quae, seclusa illa Dei promissione (quae pas∣sim in sacris literis reperitur,) fuissent tanto premio pror∣sus indigna: All other holy Doctors also, considering after the same manner the naturall value onely of Good workes, and perceiuing that it is exceeding farre distant from the value and iust estimation of eternall life, sayd wisely; that our workes are not Meritorious, nor wor∣thy of eternall life: Yet for the Couenant and Promise made to vs, the Good workes of man with the helpe

of Gods grace, are worthy of eternall life, and equall to it: which for all that, the Promise of God (which is fre∣quent in the holy Scripture) set apart, were altogeather vnworthy of so great reward. Thus discourseth our Po∣pish Byshop, our holy Fryer, euen to the Pope himselfe, after the humble kissing of his holy feete, to vse his owne wordes: Who though he bestirre himselfe more then a little, to establish the condigne Merite of mans workes; yet doth he in his owne kind of dispute, vtterly confute and confound himselfe. For first, he freely graunteth, that S. Chrysostome, and all the rest of the holy Doctors with him, affirme constantly, and vniformely with one voyce and assent, (a testimonie almost incredible, to proceede from the mouth of a Papist, so neare and so deare to the Pope,) that Good workes neither are meritorious, nor worthy of eternall life. Secondly, hee graunteth freely, that the best Workes, considered in their owne nature and kind, are vnworthy of eternall life. Thirdly, hee graunteth willingly, and telleth the Pope roundly, (but after the kissing of his holy feete,) that Good workes, euen as they proceed of grace and assistaunce of the holy Ghost, are altogeather vnworthy of eternall life, if Gods Promise and free acceptation be set apart. * 1.76Which three poyntes doubtlesse, are all that we desire to be graunted, concerning the Doctrine of Good workes. And conse∣quently, though the Papistes neuer cease to impeach, ac∣cuse, slaunder, and condemne vs in this behalfe; yet doe wee indeed defend nothing herein, (as is euident to the indifferent Reader,) but that very doctrine, which their best Doctors in their printed Bookes haue taught vs; yea, in those selfe-same Bookes, which are dedicated to the Pope himselfe. The conceites which the Fryer By∣shoppe alleadgeth, to make good the late decreed con∣digne Merite of Works, are very childish, too too grosse, and friuolous. For first, where he affirmeth the Fathers and Doctors, to speake of Good workes only in respect

of their naturall value, as he tearmeth it: I answere, that that sillie Glosse & Exposition, is onely inuented by him and his fellowes;* 1.77 so to salue their beggerly doctrine, if it possibly could be. For, not only the holy Scripture euery where contradicteth it, but the Doctors also teach the flat contrary. For [ 1] first, Durandus saith plainely, that Meri∣tū de condigno, is properly of the worthy, to which that is simply due, which is equall by vertue of the worke. Yea, he addeth; that God giueth not eternall life, of iustice; but of meere liberalitie, in that he freely accepteth our workes. [ 2] Secondly, Aquinas affirmeth cōstantly, that man can not possibly haue any Merite with God, saue onely according to the supposall of his holy Ordinaunce. He saith further; that Eternall life is not properly a Reward, but as it were a Reward. [ 3] Thirdly, Abbot Bernard auou∣cheth Christianly;* 1.78 that God may iustly deny eternall life to the best Workes of all, and yet doe no iniurie to any man; no not to the holyest liuer vpon earth. [ 4] Fourth∣ly, Fryer Bellarmine lately made Cardinall for his stout and learned defence of Poperie, doth not onely quite ouerthrow the friuolous distinction of Fryer Angles, but also vnawares, turneth Poperie vpside downe: For, he approoueth the sentence and opinion of Durand, and teacheth plainely; That the best liuers, can not absolutely and condignely require any thing at Gods hand, seeing all goodnesse proceedeth onely from God; saue onely in respect of his Promise freely made to man, without all desertes of man. These are the expresse wordes of the Cardinal:* 1.79 Quod vero attinet ad rem ipsam, Durandi sen∣tentia: si nihil aliud vellet, nisi merita nostra non esse ex condigno, siue ex iustitia absolutè, sed tantū ex hypothesi, id est, posita liberali Dei promissione, non esset reproban∣da.* 1.80 Sequitur: respondeo, absolutè non posse hominem a Deo aliquid exigere, cum omnia sint ipsius; tamen posita eius voluntate et pacto, quo non vult exigere a nobis opera

nostra gratis, sed mercedem reddere iuxta proportionem operum, verè possumus ab eo mercedem exigere; quomo∣do seruus non potest absolutè a Domino suo vllum premiū postulare, cum omnia qua seruus acquierit, Domino suo acquirat; tamen si Domino placeat donare illi opera sua, et pro eijsdem tanquam sibi non debitis mercedem pro∣mittere, iure mercedem pro suis operibus postulabit: Touching the matter it selfe, Durands opinion: if he had no other meaning, but that our Merites are not absolute∣ly iust & condigne,* 1.81 but onely hypothetically in respect of Gods liberall Promise, could not be reiected. Sequitur. I answere; that man can not absolutely exact any thing of God, seeing all thinges are Gods owne; howbeit, his Will and Couenant being made, that he will not exact our workes of vs freely, but will reward them according to their proportion; we may truly require hyer of him; like as a Bondman can not absolutely require any re∣ward of his Lord, seeing euery thing which the Bond∣man gayneth, is gotten and gained to his Maister: yet for all that, if it shall please his Lord and Maister to be∣stow his workes on him, and to promise reward for the same, as if they were not due vnto him; then may the Bondman iustly demaund reward for his workes. Thus disputeth Frier Cardinall Bellarmine: and consequently,* 1.82 this is all that all Papistes say, or possibly can say, for the life of their Pope and Popish doctrine. And yet it is eui∣dent to euery iudicious Reader, that the Cardinall hath vnawares quite ouerthrowne Poperie, and turned it vp∣side downe: For, out of his Doctrine, these poyntes are deduced most manifestly. [ 1] First, that Durandus his opini∣on, hath put him to his best Trumpe. [ 2] Secondly, that Durandus his opinion (as is already prooued,) is this: viz. That the Merite of Workes in the best liuer on earth, can not truly and properly be called, Meritum ex condigno, Condigne Merite; but onely in way of Gods free accep∣tation,

and in respect of his Promise freely made to man▪ without all desertes. [ 3] Thirdly, that the Cardinall plainely ouercome with the force of Durands reasons, (for the trueth will in time euer preuaile,) graunteth his opinion in this sense afore touched. For hee sayth plainely; If Durand admit Merite in respect of Gods Promise, his opinion can not be reprooued. [ 4] Fourthly, that our Iesuite Fryer Cardinall maketh good that Doctrine, which my selfe doe heere defend; as which is the selfe same, that Durand holdes. And consequently, if Bellarmine and his fellowes, with their Popish followers, would stand con∣stantly to their owne Doctrine, which they publish in printed Bookes; wee and they should soone agree, and these great Controuersies would haue an end. [ 5] Fiftly, that man can not exact any thing absolutely at Gods hands, because all things are Gods owne. [ 6] Sixtly, that in respect of Gods good pleasure and couenaunt freely made to man, man may truly require reward at Gods hands. Yea▪ my selfe graunt, that we may not onely truly, but also iustly require reward at Gods handes, in regard of his Promise freely made vnto vs. But withall I euer denie, that any reward is due to our best Workes, for any con∣digne Merite or Desert of or in our Workes, Gods free Acceptation, Mercie, and Promise set apart. For as S. Austen sayth grauely;* 1.83 Ʋae etiam laudabils vitae hominum, si remota misericordia discutias eam: Woe euen to the best liue•• vpon earth; if thou examine his life, thy Mercie set apart: Now heere I would admonish the gentle Reader by the way, to distinguish these two wordes aright with mee; viz. Iustly, and Condignely. For although the children of God may in respect of his mercifull Promise, require euen of Iustice,* 1.84 reward for their Good workes; yet can they not any way, Condignely require the same. The disparitie consisteth in this; viz. that albeit Gods Pro∣mise be enough to make the reward Iustly giuen, yet it is not sufficient to make our Workes Condignely worthy

of the same. The reason is euident: because Iustice heere spoken of, is not absolute, but respectiue, connotating the free Promise of God: but Condignitie is absolute, connotating intrinsecally the perfection and worthines of the worke.

Secondly,* 1.85 after Fryer Angles had disputed this questi∣on, pro et contra, both affirmatiuely and negatiuely; in the end he plainely confesseth (though vnawares) the selfe∣same Doctrine, which I now contend to prooue.* 1.86 He tel∣leth vs forsooth, that the price of euery thing may be equall to the value and worth of the same thing, two wayes: First (sayth he) of the Nature of the thing: Se∣condly, of the Pact, Couenant and Promise of him, that doth promise the same thing. For (sayth our Fryer By∣shoppe,) if one Penny be the full value answearable to the worke; yet if a greater reward be promised, which far exceedeth the worth & value of the worke wrought; then, that reward is also due by couenaunt. and hereup∣on, this great learned Fry••r Byshoppe concludeth roun∣ly, (I had almost sayd, learnedly;* 1.87) that though our Good workes come farre short of eternall life, if we respect the worthynesse thereof; yet doe they condignely merite the ioyes of Heauen, if we respect the free Promise of Christ Iesus. And this condignitie of Workes, our Fryer calleth aequalitie of Promise onely. But heere our By∣shoppe Fryeo, (by his fauour I speake it,* 1.88) sheweth him∣selfe a very noddie: For doubtlesse, Promise, albeit it doth truely inferre Iustice, in respect of him that promi∣seth; yet can it neuer inferre Equalitie, betweene the worke and the reward. For example sake; If our Fryer should wish me to lend him my Cloake to defend him from a showre of raine, and withall should promise,* 1.89 to giue me an hundred poundes for the loane; then doubt∣lesse were it true to say, that after such loane, an hundred poundes were of Iustice due vnto me; yet withall it would be most true also, that such loane of my Cloake

were not the condigne Merite of that hundred poundes? I willingly graunt; that eternall life is due to the workes of Gods elect, and that it is as well the crowne of Iustice, as of Mercie: But withall I constantly auouch, that God bestoweth it on his Elect freely for his owne names sake, & not for any merite, worthinesse, or condignitie of their Workes.* 1.90 And the Fryers answere is childish and friuo∣lous; when he denieth the loane of the Cloake, to haue such virtuall and proportionate equalitie to an Hundred poundes, as mans Merites haue to Glory. For first, the Promise is equall, and holdeth in both alike. Secondly, the Promise doth not adde any Worthines to the worke: and consequently, there is still as great inequalitie after the Promise, as was before the same. Thirdly, there is in∣finite distance betweene God and Man; the Worke, and the Reward: as their Angelicall Doctor hath well ob∣serued. But the distance and inequalitie betweene the Loane of the Cloake, and the Hundred poundes, is finite and limited in them both. Thus much for this Conclu∣sion.* 1.91 If any desire a larger Discourse; he may peruse my Suruey, and the Downe-fall of Poperie; where he shall find soundly answered, what possibly can be obiected a∣gainst the same. Note well the eleuenth Conclusion fol∣lowing.

The 8. Conclusion.

The doctrine of the Popish Schoole-doctors, in which they affirme Charitie to be the forme of Fayth, is friuo∣lous, ridiculous, false, erroneous, and absurd. I prooue it, first; because in thinges distinguished intrinsecally, one can not be the forme of another. If our Fryer deny this, he will prooue him selfe an Asse; Si non actu, at saltem in potentia: For an Asse by this graunt, may be his forme, and so giue him the denomination of that worthy Beast. Now, that Fayth and Charitie are distinct Theologicall virtues;* 1.92 S. Paul affirmeth it so plainely, as no deniall can

be made thereof. Secondly, because of thinges in perfect essence and nature, the latter can not possiblely be the forme of the former; and consequently, seeing Fayth goeth before Charitie, Charitie cannot possiblely be the forme thereof. The antecedent is euident; because what∣soeuer commeth to a thing after the essentiall constitu∣tion thereof, is meerely extrinsecall & accidentall to the same. The consequent is likewise euident; because we can neither please God, nor yet come to God,* 1.93 but by Fayth in him. It is the flat and constant Doctrine, of the chosen vessell of our Lord Iesus. [ 3] Thirdly, because Cha∣ritie is the effect and worke of Fayth S. Augustine proo∣ueth it, in these golden wordes:* 1.94 O••us autem fidej i••sa di∣lectinest: But Charitie it selfe is the worke of Fayth. This testimonie striketh dead; it plainely conuinceth; it is vnanswerable.

The 9. Conclusion.

Fayth though it be a worke,* 1.95 as the Papistes truly ob∣iect; yet doth it not iustifie as a worke or qualitie, nei∣ther yet for any worthinesse or condignitie in the same.* 1.96 Explico. When we teach, hold, and defend, according to the vniforme consent of the holy Fathers, and constant doctrine of the Apostle, That man is iustified by Fayth onely, without Workes; wee neither denie Fayth to be a worke; nor yet affirme it to iustifie as a worke. For, Fayth being taken two wayes; properly,* 1.97 according to the nature of Fayth; and respectiuely, as it apprehen∣deth his obiect: it is sayd to iustifie the latter way, not the former; not as it is an habite in vs, but as it appre∣hendeth Christ without vs. Wee neither make Fayth a part, nor yet a cause of our iustification, either efficient, or formall, or finall; albeit I willingly graunt, hold,* 1.98 de∣fend and beleeue, that it is the materiall cause; that is, (as the Schooles tearme it,) Causa sine qua non, the cause with∣out which iustification shall not haue effect. Which our

sauiour Christ sheweth euidently,* 1.99 when hee telleth vs; That God so loued the World, that hee gaue his onely Sonne, that none beleeuing in him, should perish, but haue eternall life. And in an other place; That who∣soeuer beleeue not, shalbe condemned. To which the holy Apostle is consonant, when he affirmeth it, impos∣sible to please God without Fayth. I graunt yet further; that when there be many graduall effectes of one and the same cause, then the former may fitly be tea••med the Materiall cause of the latter: and consequently, although Good workes can not be any cause of Iustification,* 1.100 which goeth before them, yet may they be the Materiall cause, and causa sine qua non, of Saluation, which follo∣weth them: For Good workes are in sort necessarie to Saluation;* 1.101 as is already prooued, in the fourth Conclu∣sion. For, as Vocation, Iustification, Regeneration, and Glorification, are the effectes of Predestination; euen so by Gods holy ordinaunce,* 1.102 being Predestinate, we are called by the hearing of his Word, vnto Fayth: which apprehending the righteousnesse of Christ Iesus, is the cause of our Iustification. After we be Iustified, of our Iustification proceedes Regeneration; as who hauing remission of our sinnes,* 1.103 and being ingraffed in Christ by Fayth, are indewed with more aboundant Grace of his holy spirite: through which we are dayly more and more Regenerate, and made new creatures in Christ. After we be Regenerate, out of our Regeneration, spring Good workes both internall and externall; as who be∣ing made Good trees, begin to bring foorth Good fruits; and so continuing, are brought at the length of Gods free Mercie, to the perpetuall possession of Eternall life. For the proofe of Iustificatiō by Faith without Workes, I referre the Reader to my Suruay: which Booke, if he once peruse and ponder it seriously, he can not but be fully satisfied in this behalfe.

The 10. Conclusion.

Good workes, though they neither be partes nor cau∣ses of Iustification, nor merite eternall Glorie condigne∣ly, (as is alreadie prooued;) yet must wee doe them, for these three respectes: Gods, Ours, & our Neighbours. In respect of God, for these three endes: [ 1] First, because God hath so commaunded vs; This is my Commaundement, that ye loue one an other, as I haue loued you. Againe in these words; If ye loue me, keepe my cōmandementes.* 1.104 Againe thus; Bring foorth fruites worthy of repentance: Euery Tree that bringeth not foorth good fruite, shalbe cut downe & cast into the fire. Againe thus;* 1.105 Thou shalt loue the Lord thy God with all thine heart,* 1.106 with all thy soule, and with all thy minde. Againe in these words; Bee yee therefore perfect, as your heauenly Father is perfect. Againe thus; He chose vs in Christ,* 1.107 that we should be ho∣ly in his sight. Againe thus; Wee are his workemanship,* 1.108 created in Christ Iesus vnto good works, which he hath prepared for vs to walke in. [ 2] Secondly, for the Glory of God: Let your Light so shine before men,* 1.109 that they may see your good workes, and glorifie your Father which is in Heauen. [ 3] Thirdly, to shew our gratitude and thank∣fulnesse to God: for which respect,* 1.110 S▪ Paul exhorteth the R••manes, To offer vp their bodyes a liuely, holy, and acceptable Sacrifice vnto God. Yea the Scriptures teach vs euery where, to shew our thankefulnesse vnto God by our holy and godly liues. In respect of our selues for sundry endes; [ 1] First, to assure vs of our Election & Salua∣tion: For thus is the Latine vulgar text, extolled & pre∣ferred before all other by the Popish Councell of Trent:* 1.111 Quapropter fr••tres magis satagite, vt per bona opera c••r••ā vestrā vocationem et electionem fac••utis. Againe thus; Whom hee hath Predestinate, those hath he Called;* 1.112 and whom he hath Called, those hath he Iustified, and whom he hath iustified, those hath he glorified. [ 2] Secondly, to a∣uoyde tormentes, which are due to all euill workes: For

as th'Apostle teacheth vs;* 1.113 Death is the stipend of sinne: And our M. Christ telleth vs; That euery euill Tree, which bringeth not foorth good fruite,* 1.114 shalbe cut downe and cast into the Fire. Yea, that hee which had not on a Wedding garment, was bound hand & foote, and so cast into vtter darkenesse. [ 3] Thirdly, to attaine corporall and eternall reward; So sayth holy Writ; Come yee blessed of my Father,* 1.115 possesse the kingdome prepared for you from the beginning of the world: for I was hungry, and yee gaue mee to eate; I was thirsty, and yee gaue mee to drinke. For which respect; Moses is sayd to haue had regard vnto reward.* 1.116 And euen so is reward promised to him that giueth but a cuppe of cold Water in Gods name.* 1.117 In respect of our Neighbours, for diuers conside∣rations: [ 1] First, to put away scandall; Woe to that man, by whom scandall commeth:* 1.118 you are the cause, that Gods name is blasphemed among the Gentiles.* 1.119 [ 2] Secondly, that we may profite our Neighbours, by our good examples; Let your Light so shine before men,* 1.120 that they may see your Good workes, and glorifie your Father which is in Heauen.

Now because our late Popes, our newly hatched Jesuites, and Jesuite•• Papistes,* 1.121 are so full of Good workes, (at least in their owne corrupt perswasions,) that they are able with the same, to merite Heauen and eternall Glorie; I am content to imploy my Penne, in speaking a litle thereof, that the world may vnderstand the same, for edi∣fication sake. I will say nothing of the outragious beha∣uiour of the Romish Papistes, in time of Carn••uàle at Rome; when and where for many dayes (or rather weekes to∣geather,) men and women gadde vp and downe in the streetes, and into houses; some on Horse-backe, & some on foote; transformed vnder Vizardes, men into wo∣mans apparrell, and women into mans apparrell: and so to the great scandall of all good people that see or heare thereof, worke wickednesse (as the same goeth, intollera∣ble

and odible to God and all good men. Two kindes of notorious workes, I will onely touch for the present; the Stewes, & the Hospitall De sancto spiritu. The Romanes forsooth, are so mortified and so holy; partly by the Pope for the time being, who (if he be truely named) is not onely Holy, but Holynesse it selfe in the abstract;* 1.122 partly, by the preachinges and other instructions of Je∣suites and Iesuited Popelinges, that the Pope forsooth, must perforce permit them to haue common Brothel∣houses or Stewes, so to satisfie their beastly & inordinate carnall lustes. I meane not heere to dispute, whether sinne in some cases may be tolerated, or noe;* 1.123 I haue written of that subiect, else where at large. But this I meane for the good of the Reader, and edification-sake; to make it eui∣dent to the world, that the Romish Papistes, (who glorie in their meritorious workes,) are the worst liuers vpon earth. The Stewes are not sufficient, to bridle the out∣rage of the inordinate carnall lust of the Saints at Rome: but they must further haue a second Toleration or Dis∣pensation, for an Hospitall of Charitie forsooth;* 1.124 called for the surpassing vertue thereof, by the name of the holy Ghost. The end of this Hospitall is this, to keepe Whores and Whore-maisters, from villanous and most cruell Murders. Euery night, one of that holy Hospitall what∣cheth diligently; and turning about a Wheele made for the purpose, receiueth new borne Bastardes into their c••stodie. The Wheele is so artificially contriued, that they can not know or see who bringeth the said Infant-bastardes. The Children are curteously receiued, & haue vsage and education as if they were legitimate. The Ho∣spitall is very rich, and well able to maintaine all that are brought thither: It findeth moe, and more able friendes, then any other Hospitall: More Landes and Goods are giuen to it, then to any other. And no maruell; seeing all that the Romish Saintes doe giue to it, is giuen for the maintenaunce and education of their beloued Bastardes.

When these Bastards come to yeares of discretion, either sooner or latter, as it seemeth good to the Fathers; then they come to visite the sayd Hospitall, and to see their owne Bastardes; and for a worke of Charitie, they make choyse of those whom they loue and like the best. Will not such Holy workes of mercie, merite Heauen con∣dignely? by Popish Fayth and Diuinitie, it is approo∣ued with great solemnitie. But how (will some say) doe the Fathers know their owne Bastardes? I answere, that it is a thing very easie to be done: For, the Fathers and Mothers, (or some by their procurement,) doe hang a∣bout the neckes of their Bastardes, speciall Tokens or Iewels, by which they may know them an other day: Which Tokens, the Gouernours of the Hospitall by the Lawes thereof, (which they are sworne to obey, obserue, and performe,) must carefully from time to time keepe, and see that they neuer be taken from their Neckes, du∣ring their aboade in the sayd Hospitall. This Storie, I haue for this end heere inserted, that the world may know the meritorious workes of the Pope, Iesuites, and other Romish Papistes. The censure whereof, I leaue to the iudicious and honest Reader.

The 11. Conclusion.

As it is true, by the constant Doctrine of best Learned Popish Writers; that the best Workers are not condigne∣ly meritorious of Eternall life, without the Promise of God made to reward them. So it is in like maner true al∣so; that albeit by reason of Gods Promise, the Reward be iustly both giuen and expected;* 1.125 yet neither doth nor can the sayd Promise (in re•• veritate and true estimation of the Worke and the Reward,) make the worke con∣dignely meritorious of the same Reward; Eternall glo∣rie I euer vnderstand. This Conclusion consisteth of two partes; the former whereof is copiously prooued, in the seuenth Conclusion afore-going.* 1.126 The latter I

prooue, by many meanes and inuincible reasons. [ 1] First, because a Promise, (although it make the thing promi∣sed, to be iustly a kind of debt, and so of iustice both re∣quired and expected,) neither doth nor can change the nature of the Worke, or attribute any condignitie or worthinesse to the same. [ 2] Secondly, because the Promise is freely made, and farre exceedeth the worthinesse of the Worke. So sayth the popish Fryer John de Combis,* 1.127 in these very wordes: Deus nes punit citra condignum, remunerat vltra condignum: God punisheth vs lesse then we be wor∣thy, and rewardeth vs farre aboue our desertes. So sayth Abbot Bernard, in these expresse wordes:* 1.128 Aeternam vi∣tam nullis potes operibus promereri, nisi gratis detur et illa: (Thou must beleeue) that thou canst not merite eternall life with any Workes, vnlesse it be freely giuen (of mer∣cie.) * 1.129See the same Bernard more at large, in the sixt Con∣clusion. So faith S. Austen, in these most golden words:* 1.130 Nec misericordia impedit veritatem, qua plectitur dignus; nec veritas misericordiam, qua liberatur indignus. Qua igitur sua merita iactaturus est liberatus, cui si digna suis meritis redderen∣tur, non esset nisi damnatus? Neither doth Mercie hinder the Trueth, with which he is punished that so deserueth; neither doth Trueth hinder Mercie, which deliuereth him that is vnworthy of it. How therefore can he boast of his Merites, which is deliuered; who, if he were dealt withall according to his Merites, should of necessitie be damned? [ 3] Thirdly, because our best so supposed Merites, are the free Giftes of God, of his meere Mercie bestowed on vs. So sayth th'Apostle; What hast thou,* 1.131 which thou hast not receiued? and if thou haue receiued it, why boastest thou of it, as if thou haddest not receiued it? Againe, the same Apostle prooueth our holy Father Abraham, to haue been iustified by Grace, not of Works.* 1.132 If Abraham (sayth he) be iustified by Workes, hee hath Glorie, but not with God. For what sayth the Scripture?* 1.133 Abraham beleeued God, and it was reputed to him for

righteousnesse. But to him that worketh, wages is not imputed according to Grace, but according to debt. Yet to him that worketh not, but beleeueth on him which iustifieth the wicked, his Fayth is reputed to him for righteousnesse, according to the purpose of the Grace of God. Againe in an other place, the same Apostle hath these wordes: By Grace you are saued through Fayth, and that not of your selues,* 1.134 for it is the Gift of God; not of Workes, least any man should boast. Againe thus: Not of the Workes of iustice which we haue done,* 1.135 but according to his Mercie hath he saued vs. That is it, that S. Austen sayth in these most excellent words:* 1.136 Cum Deus coronat merita nostra, nihil aliud coronat quam munera sua: When God crowneth our Merites, he crowneth no other thing then his owne giftes. Againe, in these wordes:* 1.137 Cui debetur vita aeterna, vera iustitia est; si autem vera iustitia est, ex••e non est; desursu••n est descendens a patre luminum, vt haberes eam: Eternall life is true iustice to him, to whom it is due: But if it be true Iustice, it is not of thy selfe; it is from aboue, descending from the Father of light, that thou might haue the same. [ 4] Fourthly, because our Saui∣our him selfe telleth vs; That when we haue done all the Good deedes,* 1.138 which possibly she can doe; then haue we done nothing in deed, saue onely that which we were of duetie bound to doe. Vpon which wordes, the religious and learned Fryer Ferus giueth this commentarie:* 1.139 Quan∣tacun{que} N. bona feceris, semper tamen ma••ora, vel saltem plura committis mala, vt verissimè dicere possis te se ruum inutilem. Hoc sanctus ille Iob inter flagella Dei agnoscens, deplorat; si inquit, iustum me d••xero, os meum condemnabit me: How good so euer workes thou shalt doe, yet thou alwayes commit∣test either greater, or at least mo euils; so as thou mayest truely say, thou art an vnprofitable seruant. This holy Job lamenteth, in time of his afflictions: If, sayth he, I say I am iust, my mouth shall condemne mee. Againe, the same Fryer Ferus hath these expresse wordes;* 1.140 Non planè

interijt Adam ille vetus; vnde fit, vt cum gratia sua Christus ad bona opera extimulat; ipse Adam, hoc est, peruersa natura, adijcit vel aliquid propriae complacentiae, vel proprij commodi. etc. Quo fit, vt opus ipsum nunquam sit perfectum, quamuis ex misericordia Dei non imput••tur pijs: Old Adam is not yet wholly extinct; whence it commeth, that as Christ by his Grace prouoketh to Good workes; so old Adam, that is, corrupt Nature, either addeth some part of proper complacence, or priuate commoditie, & the like. Where∣vpon it commeth, that the Worke is neuer perfect, al∣though of Gods Mercie it be not imputed to the godly. The same Fryer Ferus in an other place, hath these ex∣presse wordes;* 1.141 Ob id Christus toties passionem suam praedixit, vt penitus cordibus discipulorum infigeret, vn∣de et ipsorum et nostra falus pendeat; nempe, in solo meri∣to Christi, non in operibus nostris. Nos. N. etiamsi om∣nia et faceremus, aut pateremur, ne pro vno quidem illo{que} minimo peccato satisfaceremus. E Christi igitur merito salus nostra pendet; huc igitur nunquam non respiciendū: For that end did Christ so often foretell his Passion, that he might deepely ingraffe in the heartes of his Disciples, from whence both theirs and our Saluation commeth; to weete, from and in the onely Merit of Christ, not in our owne Workes: For wee, although we should do or suffer all thinges; yet could we not satisfie for any one Sinne, no not for the least of all: Our Saluation therefore dependeth vpon the Merite of Christ; to which we must euer haue an eye. Againe in an other place, the same learned Fryer hath these words;* 1.142 Quod nostra opera mi∣nus habēt, id supplent opera Christi. Imò sola opera Christi, merita nostra. Omnes. N. iustitiae nostrae, pannus men∣struatae, etc. What our workes want, that Christes works doe supply: Yea, onely Christes workes are our Merites: For, all our Workes of righteousnesse, are filthy Cloutes.

[ 5] Fiftly, S. Augustine auoucheth most constantly; That without Gods mercie, the best liuer on earth shall perish euerlastingly. These are that holy, auncient, and great learned Fathers wordes;* 1.143 Ʋae etiam laudabili vitae hominum, si remota misericordia discutias eam: Woe euen to the lauda∣ble life of man, if without Mercie thou examine the same. [ 6] Sixtly, because deuout Bernard sayth; That the Sinne which maketh a diuision betweene God and vs,* 1.144 can not be wholly taken away in this life. [ 7] Seuenthly, because the graund Papist Aquinas, (whose Doctrine sundry Popes haue made Authenticall,* 1.145) affirmeth resolutely; That all the Good which man hath, is of God: and that therefore man can haue no Merite in Gods sight, saue onely according to the presupposall of his holy Ordi∣naunce. [ 8] Eightly, because the famous and learned Popish Schooleman Durandus,* 1.146 auoucheth peremptorily; That condigne Merite properly, can not possibly be in any man. Ninthly, because the Popish Fryer and Byshoppe Angles, euen in that his Booke which he dedicated to the Pope himselfe,* 1.147 deliuereth this position for holsome and sound Doctrine. viz. That mans Merites are altogeather vnworthy of eternall Glorie, if Gods Promise be set a∣part. Tenthly, because Cardinall Bellarmine (whose Doc∣trine to the Papistes, is as Oraculum Apollonis,) telleth vs without stammering; That man can not for his best Workes or Merites, challenge any thing of God abso∣lutely; seeing all the goodnesse he hath, commeth from God: Wherefore he requireth Gods Promise to be ad∣ded to mans Merite, as Aquinas, Durandus, and Angles, had done before him. In one place, he hath these expresse wordes:* 1.148 At vt bono operi debeatur merces ex iustitia, conuentio vel promissio necessaria est. Non enim tenetur vnus alterius obsequium acceptare, nisi conuentio inter∣uenerit. Deus autem non promisit mercedem vitae aeter∣nae, nisi per Christi gratiam regeneratis et adoptatis:

But that reward be due of iustice to good Workes, a co∣uenant or promise is necessarie. For one is not bound to accept the seruice of another; vnlesse there be a couenant: But God promised not the reward of eternall life, saue onely to the regenerate through the grace of God. In an other place; he hath these words.* 1.149 Sed facilis est responsio. Nam dicitur Deus reddere debita nulli debens, quia ni∣hil vlli debet absolutè, sed solum ex promissione & dono suo. Pari ratione dicimus Deo, reade, quia promisisti; non dicimus, redde, quia accepisti; quoniam fundamen∣tum primum debiti diuini, non in opere nostro, sed in eius promissione consistit. But the answere is easie. For God is said to pay debts, though he be debtor to none; because he oweth nothing to any absolutely, but onely in respect of his promise and free gift. In like manner, wee say to God; giue because thou hast promised. We say not giue because thou hast receiued. Because the chiefe foun∣dation of Gods debt, doth not consist in our worke, but in his Promise freely made vnto vs. In an other place, he hath these wordes.* 1.150 Primum igitur, opera iusto∣rum, remoto pacto vel promissione, non esse meritoria vi∣tae aeternae ex condigno siue ex iustitia, ita vt non possit Deus sine iniustitia talē negare mercedem, satis probatum est. scriptura siquidem & patres, vbicun{que} dicunt Deum fidelem esse & iustum in reddendo praemio, semper aut ferè semper mentionem faciunt promissionis. First, it is proo∣ued sufficiently, that the workes of the iust, Gods coue∣nant and promise set apart, are not meritorious of eter∣nall life condignely and iustly, so as God can not deny such reward without iniustice. For the Scripture and the fathers, whensoeuer they say, God is faithfull and iust in rendring reward, do euer or almost euer, make menti∣on of his promise. Thus writeth Cardinal Bellarmine, that famous Iesuited Fryer. Out of whose doctrine I

obserue many worthy Lessons, to the confusion of the Pope and all his Popish vassals. [ 1] First, that Gods pro∣mise is so necessarie to attaine reward, that without it no reward can iustly be required. [ 2] Secondly, that no reward is due to any, but onely to the regenerate. [ 3] Thirdly, that the reward is not promised for any merit in mans worke, but for Christs sake and merit. [ 4] Fourthly, that man can require nothing of God absolutely, but onely for his co∣uenant and promise sake. [ 5] Fiftly, that God is no mans debtour absolutely, but onely by reason of his free gift and promise made to man. [ 6] Sixtly, that the chiefe foun∣dation of Gods debt, consisteth in Gods free gift and promise made to man. [ 7] Seuenthly, that the workes of the best liuers doe not merit eternall life iustly and con∣dignely, but onely by reason of Gods couenant and pro∣mise. [ 8] Eightly, that both the Scripture and the Fathers, do either euer or almost euer make mention of gods pro∣mise, wheresoeuer they tell vs, that God is faithfull and iust in rewarding mans workes. Much more I could say out of Bellarmine, but this is sufficient to euery indifferent Reader.

The 12. Conclusion.

Condigne merite of Workes was not an Article of po∣pish faith, for more then a thousand, fiue hundred, and fourtie yeares after Christ. And consequently it must needs bee a rotten ragge of the new Religion; as which was hatched so long after, the old Roman, Catholique & Apostolike religion. The proofe of this Conclusion is at hand;* 1.151 because the late popish Councell of Trent, made it an Article of popish Faith, accursing & condemning to hell, all such as deny or not beleeue the condigne merit of mans works.* 1.152 The Iesuit S. R. in his pretensed answere to the Downfall of Poperie, had no other shift in the world to saue the credite of their Councel, and as it were to hide the nakednesse of that vnchristian and plaine diabolical

course; but to denie the councel to haue decreed cōdigne merite, to be an Article of Popish faith. For (saith hee,* 1.153) the Councell hath no word of condigne merit, but onely of true merit. And after he hath cited the words of the Councell, he addeth these of his owne. Here are good works defined to be true merite of Glory, without determining whether they be condigne merite thereof, or no. Thus saith our Iesuite; shewing himselfe to be either too too malicious, or else a very noddie. For to merite truely and condignely, is all one. Otherwise, our Iesuite must tell vs, (which is vn∣possible to be done;) how one can merite a thing truely, and for all that not worthily and condignely deserue the same. Well, we haue it freely granted, because it can not be denied; that the Councell of Trent defined true merite, but not condigne merite of workes, to bee an Article of popish faith. And consequently, the Iesuite must volens nolens confesse; that the Councell defined condigne me∣rit, vnder the name of true merite. For better confirma∣tion whereof I will adde a testimonie, that woundeth the Iesuite at the heart, and is indeed incurable.* 1.154 It is the Iesu∣ites owne sword, which he hath put into my hands to kil him, as one wearie of his life, because Poperie is prooued the new Religion. These are his owne expresse words; I neither adde, nor take any word, syllable, or iote away, as I desire to be saued. Because as I thinke, (saith our Iesuit) onely condigne merite is true merite. O sweete Iesus? O hea∣uen, O earth? O all Saints in heauen, and all creatures on earth? be ye this day iudges, betweene the Iesuites and mee. The Iesuite denieth the Councell to define con∣digne merite, but graunteth it to define true merite. This done, (O wonderment of the world,) the same Iesuite within two leaues next following, (as a madde man bereeued of his wits and senses) constantly affir∣meth, onely condigne merit to be true merit: but doubt∣les;* 1.155 if onely condigne merit (marke well my words for Christs sake) be true merite, as the Iesuite truely writeth

against himselfe, his Pope, and Councell; * 1.156and withall, if the Councell defined true merit, as the Iesuite likewise truely granteth, and my selfe affirme; it followeth of ne∣cessitie, that the same Councell defined condigne merit equiualently, and Poperie to be the new Religion. The truth (Gods name be blessed for it) must needes in time preuaile, now (sir Fryer) let vs heare your goodly sermon.

B. C.

Bell denieth the Fathers to haue ascribed any Merite to Good workes proceeding from Grace, for any dignitie or worthinesse in the workes them-selues, but onely from Gods Promise, and Merites of his Sonne. This I chal∣lenge for a manifest vntrueth, when as plentifull testimo∣nies want not, to prooue, that Workes proceeding of Grace, are Meritorious, not onely for his Promise or Ac∣ceptation, but also for the dignitie of the Workes: Yea, the Scriptures are euident in this poynt.

T. B.

I answere; that I haue soundly confuted in the Con∣clusions afore-going, much more then the Fryer doth heere, or is euer able to obiect: Neuerthelesse, I am con∣tent to answere in particular, to whatsoeuer seemeth to carrie any colour of trueth, though none in very deed.

B. C.

* 1.157Call the Worke-men, and pay them their hyre; where Reward is giuen to the Workes: Whereof it followeth, that Workes deserued it.

T. B.

I answere; [ 1] First, that the Pope may be ashamed, to haue no better defenders of his Poperie: For, if the trueth were in their side, better reasons would be giuen in de∣fence of the same. [ 2] Secondly, that all Worke-men do not alwayes deserue their hyre: For many (as experience teacheth,) are such idle loyterers and worke so slowly, that their Maisters giue them ouer, not thinking them

worth halfe their hyre. [ 3] Thirdly, that they who came but at the eleuenth houre, and in the end of the day; receiued as much hyre, as they that came at the ninth, sixt, or third houre: which plainely argueth, that the hyre was not giuen for the worthinesse or condignitie of the Worke. [ 4] Fourthly, that they, who doe nothing but which other∣wise they are bound to doe, do not worthily deserue hyre for doing of the same. Fiftly, that Johannes Ferus a learned Popish Fryer, in his Commentaries vpon this text, yeel∣deth the same sense and meaning: these are his wordes.* 1.158 Docet haec Parabola, primò gratiam esse, non debitum, quicquid a Deo nobis datur. Omnes. N. iustitiae nostrae tanquam pannus menstruatae. Imò, nè ipsae passiones qui∣dem huius temporis sunt condignae ad futuram gloriam. Quodsi aliquando mercedem audis polliceri, scias non ob aliud esse debitum, quam ex promissione diuina. Gratis promisit, gratis reddit. Si igitur Dei gratiam et fauorem conseruare cupis, nullam meritorum tuorū mentionē fac: This Parable teacheth vs, that it is Grace, not Debt, whatsoeuer God giueth vs. For all our righteousnesse, is as filthy Cloutes: Yea, the very afflictions which we endure in this life, are vnworthy of eternall life. If then thou heare Reward sometime promised, know that it is no otherwise debt, saue only for the Promise which God hath made. Freely he promised, and freely he payeth the same. If therefore thou wilt keepe Gods fauour & grace, make no mention of thy Merites. Thus discourseth this learned Fryer, out of whose wordes I obserue these worthy Lessons. [ 1] First, that our workes deserue nothing condignely at Gods handes. [ 2] Secondly, that whensoeuer we heare Reward promised, we must then know, that it freely proceedes of Mercie, not of any worthines in our Workes. [ 3] Thirdly, that God both without our Desertes promiseth, and without our Desertes performeth the same. [ 4] Fourthly, that we can not continue in Gods fa∣uour,

if we doe but make mention of our Merites. But doubtlesse, if the mention of our Merites barely made, be of force to take away Gods fauour from vs; much more is the relying vpon our Merites, and the challenging of Merite for the same; able and of force to produce the same effect. Againe in an other place, the same Ferus hath these expresse wordes.* 1.159 Non attendebant quod per Prophetā dicitur; Ego deleo peccata tua propter me; prop∣ter me, inquit, non propter merita tua. Solus Christus re∣mittit peccata, et quidem gratis; nihil ad hoc faciunt me∣rita nostra. Non quod intermittenda sunt opera, sed soli Deo gloria danda, iuxta illud; si seceritis omnia quae prae∣cepta sunt vobis, dicite▪ serui inutiles sumus: They re∣garded not what the Prophet sayth;* 1.160 I put away thy sinnes, for mine owne sake: Hee sayth, for mine owne sake, not for thy Merites. One and sole Christ doth for∣giue sinnes, and that freely: our Merites helpe nothing thereunto. Yet Good workes may not be omitted; but the glory must be giuen to God alone, according to that saying: If ye shall doe all that is commaunded you, yet say; Wee are vnprofitable seruantes.

B. C.

Likewise, our Sauiour sayth; Come yee blessed of my Father, possesse you the kingdome prepared for you, from the foundation of the world: For, I was an hungred, and you gaue mee to eate.* 1.161 Where our Saui∣our signifieth, that Heauen was giuen to Good workes: for in more vsuall significant wordes it can not be spo∣ken, that Heauen is giuen as a Reward to the workes of mercie.

T. B.

I answere; first, that the word (For) is not heere taken causaliter,* 1.162 but consequatiuè, to speake as the Schoole-doctors

doe; that is to say, it doth not connotate the cause, but the euent: so as the sense is not, that they did merite Hea∣uen for giuing Meate to Christ; but that by doing such charitable Workes, (which are the effectes of a true iusti∣fying Fayth,) they shewed them selues to be the Chil∣dren of God, and the heyres of his Kingdome. And this sense is clearely deduced out of the very text it selfe. For, seeing the kingdome of Heauen (as Christ heere auou∣cheth) was prepared for them before the foundation of the world; and consequently, before they were borne, and so before they could doe any Good workes; it fol∣loweth of necessitie, that their Workes could not merit Heauen; but onely intimate to the world, that the inhe∣ritaunce of Heauen was due vnto them, as to the chil∣dren of God the heyres of the same. For (as the Apostle sayth,) If we be Sonnes, then are we also Heyres;* 1.163 Heyres of God, and ioynt-Heyres with Christ. Yea, (as the same Apostle saith in an other place,* 1.164) As he chose vs in him before the foundation of the World, that we should be holy, & immaculate in his sight through loue. Againe, in an other place, thus teacheth vs our Sauiour himselfe,* 1.165 Non vos me elegistis, sed ego e••egi vos, et positi vos, vt ••atis, et fru∣ctum afferatis. You haue not chosen me, but I haue chosen you; I haue put you that yee may goe and bring foorth fruit. In another place, the Apostle hath these wordes: Whom he did predestinate, them also he called;* 1.166 & whom he called them also he iustified; & whom he iustified them also he glorified▪ Johannes Ferus, that learned popish Fryer writeth in this manner.* 1.167 Ego (inquit) elegi vos; potest au∣tem verbum hoc intelligi, vel de electione ad Apostola∣tum, vel de electione aeterna ad salutem. Vtrobi{que} N. gratia est, non meritum, & vtrum{que} per Christum fit. In ipso siquidem et per ipsum el••git nos Deus, ante mun••i constitutionem. Sequitur; Ego (inquit) qui Deus sum, ••c propterea nullius in••igens; ego qui punire et damnare po∣poteram,

non simpliciter assumpsi, sed elegi vos, multis a∣lijs neglectis, ex massa corruptionis. Sequitur; docet igi∣tur Christus hoc verbo, quod ipse sit author nostrae salu∣tis. Deinde, quod gratia est quicquid habemus, siue sint dona illa iustificantia, Fides, Spes, Charitas, Spiritus san∣ctus &c. Siue externa illa dona, quae alio nomine dicun∣tur gratiae gratis datae. I (saith hee) haue chosen you. This Text may bee vnderstood, either of Election to the Apostleship, or of eternall Election to Saluation. For in both there is grace▪ but no merit; and both are wrought by Christ: for, in him and through him did God chose vs, euen before the world was made. I (saith he) who am God, and therefore stand in need of nothing, I who can punish and condemne, haue not simply taken you; but reiecting many others▪ haue chosen you out of the masse of corruption. Christ therefore doth by these words teach vs, that hee is the authour of our saluation. Then, that whatsoeuer we haue, the same is grace; whe∣ther they be those iustifying gifts, faith, hope, charity, the holy Spirit, & the like; or other externall gifts which by another name are called graces freely giuen That which our Sauiour sayth of Marie Magdalene, that many sinnes were forgiuen her,* 1.168 because shee loued much; doth serue well to illustrate that▪ which is here obiected of the king∣dome of heauen. For Christes Argument is not drawne from the cause but from the effect; as if Christ had sayd, we may know by her great loue, that great gifts are be∣stowed on her, that many sinnes are forgiuen her: for, that not remission of her sinnes proceeded from her loue, but her loue from the forgiuenesse of her sinnes; the simi∣litude of the debtors doth plainly insinuate the same vn∣to vs.* 1.169 Christ told Peter of two debters, whereof the one owed fiue hundred pence, the other fiftie; and that when they had not wherewith to pay, the creditour forgaue them both: he therefore demaunded of Peter, whether of

the debtours loued the creditour more? Peter answered, that he to whom more was forgiuen: Christ approoued Peters answere, and concluded thereupon;* 1.170 that seeing Marie Magdalene loued more, he might know that shee had more forgiuen her Because saith Christ, to whom little is forgiuen, the same loueth little: neither is it pos∣sible, to draw any other meaning out of Christs wordes; The reason is euident, because Christ saith plainely; that the debts were freely forgiuen the debters, who were not able to pay the debts. For otherwise, Maries forgiue∣nesse could haue no coherence, with the similitude of the debters. Out of this discourse, these points are euidently deduced. First, that wee are the sonnes of God,* 1.171 not by nature, (for so wee are his enemies, and the children of wrath but by grace and adoption in Iesus Christ. Se∣condly, that God chose vs to be his children, before wee were borne. Thirdly, that he chose vs, not because wee were holy but that we might bee holy and immaculate in his sight. Fourthly, that he predestinated vs to be his children by adoption; not for any good workes which we either had done, or could doe, but for his owne good pleasure to the glorie of his grace: for, as to doe any workes at all before we be borne,* 1.172 is altogether impossi∣ble; so to doe good workes when we are borne, (seeing we are conceiued in sinne, borne in sinne, and by nature the children of warth,) is impossible in like manner. Fift∣ly, that all our good Workes, are the effects and fruites of our predestination. For if it be true, as it is most true, (els the Apostle were a lyer,) that we were elected to be holy and to doe good Workes; it is also true,* 1.173 (it can ne∣uer be denyed,) that holy life and good Workes, are the effects of our Election and Predestination in Christ Ie∣sus. For this cause (saith the Apostle that Predestinati∣on proceedes freely of Gods eternall purpose;* 1.174 Iustifi∣cation, of Predestination; and Glorification, of Iustifi∣cation: For first, he choseth vs in Christ; then he iustifi∣eth

vs in Christ; thirdly and lastly, he glorifieth vs for his owne Names sake.

B. C.

And beside in the same place, Damnation is giuen to had Workes.* 1.175 Get ye away from me ye cursed (saith Christ,) into euerlasting fire, which was prepared for the deuill and his angels. For I was an hungry, and you gaue mee not to eate. Seeing then the Scripture declareth plaine∣ly, that bad workes deserue damnation, and hee the cause thereof; as plainly doth it also signifie, that good Workes merit heauen, and be the cause thereof.

T. B.

I answer, that there is great disparitie between saluation & damnation; & therefore that good works can not me∣rit saluation, though euil works be enough for damnati∣on. The reason hereof is euident, both in Phylosophy and Diuinitie; because as S. Dionysius Areopagita sayth, (and the popish angelicall doctour Aquinas approueth the same,)* 1.176 Bonum ex integra causa existet, malum ex quolibet defectu, Good is of an intire and whole cause, but euill comes of euery defect. Yea, that more is required to good then to euill, dayly experience teacheth vs; for one may soone doe that hurt to his neighbour, which can not without great cost and long time bee cured againe: For euery childe can tell our Iesuite, that one stroake is able to kill a man; but twentie potions, and twentie chi∣rurgicall actions, can not restore him to life againe: So one leape is enough, to cast one into the bottome of a pitte or deepe gulfe; but twentie hops, skippes, or leapes, will not bring him vp againe. This Saint Austen well obserued,* 1.177 when hee left in Writing to all posteritie; That it is a greater thing to iustifie the Wicked man then to make Heauen and Earth. Free-will of it selfe, is able to doe euill in the highest degree; but of

it selfe it hath no power at all, either to doe well, or to will well: For, it is God that worketh in you, (saith the Apo∣stle,) both the will & the deed, euen of his good pleasure.* 1.178 Againe, in an other place thus: To will is present with me; but I find no meanes to performe that which is good.* 1.179 Againe, in an other place thus: No man can say that Ie∣sus is the Lord, but by the holy Ghost. Againe,* 1.180 in an o∣ther place thus; we are not sufficient of our selues,* 1.181 to thinke any thing as of our selues; but our sufficiencie is of God. All which, and much more, our sweete Sauiour compriseth in these few, pethy, and most golden wordes: For, without me yee can doe nothing.* 1.182 Much more I could say to the same effect: but I refraine for two re∣spectes. First, because I haue regard to breuitie. Second∣ly, for that this matter is disputed at large, and soundly prooued in the Conclusions afore-going; especially, in the first, sixt, and seuenth.

B. C.

Wee find also in Scripture, that men are sayd worthy of Reward; That you may be counted worthy of the kingdome of God, for which also ye suffer.* 1.183

T. B.

I answere; that it is one thing, to be counted or reputed worthy; an other thing, to be worthy in very deed. For, God chose vs before the world was made in his sonne Iesus;* 1.184 not because we were worthy (as is alreadie proo∣ued,) but that we might be reputed worthy, for the me∣rites of our Lord Iesus.* 1.185 For God (sayth th'Apostle) was in Christ, and reconciled the world to himselfe, not im∣puting their sinnes vnto them. And this is confirmed in the wordes following; which are these:* 1.186 For hee hath made him to be sinne for vs, who knew no sinne, that we might be made the righteousnes of God in him. But more hereof, in mine answere to the Iesuites next Obiection: which I wish the Reader to ioyne with this, and to pon∣der them both seriously.

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B. C.

* 1.187They shall walke with mee in whites, because they are worthy.

T. B.

I answere, that they are worthy in deede; yet not for any proper worthinesse in themselues, but for the wor∣thinesse of Christ Iesus; which sense and meaning I haue already prooued, and S Iohn himselfe in another place, yeeldeth the selfe same interpretation, in these wordes; These are they that came from great tribulation,* 1.188 & haue washed their robes, & made them white in the blood of the Lambe. Loe as before hee called them worthy, so now he termeth them white; as hauing no spot or ble∣mish in them, but as white, pure, and free from all sinne: but doubtlesse they were not free from sinne, and pure or white in themselues;* 1.189 (seeing S. Iames teacheth vs, that the best of all, sinne many wayes) but they were white and pure in Christ Iesus, whose blood and condigne me∣rites were imputed to them, as if they had beene their owne: for as our sinnes were truely and indeede imputed to Christ; so is his righteousnes and his merites, truely and in deede imputed to vs: which the Prophet well considered,* 1.190 when he said; Blessed is the man to whom God shall not impute sinne. Which the Apostle well considered, when he told vs, that Abrahams Faith was imputed to him for righteousnesse; and that the same was not written onely for him, but for vs also that be∣leeue in Christ; who dyed for vs, and rose againe for our iustification:* 1.191 Which Saint Augustine well considered, when he pronounced woe to the best liuer vpon earth, if Gods mercie were set apart: all which S. Pau•• knitteth vp, in these pithy and golden wordes. Christum pro no∣bis peccatum fecit Deus, eui reconciliandi sumus; hoc est, sacrificium pro peccatis, per quod reconciliari valere∣mus, ipse ergo peccatum, vt nos iustitia; nec nostra, sed

Dei; nec in nobis, sed in ipso; sicut ipse peccatum non suum;* 1.192 sed nostrum, nec in se, sed in nobis constitutum; similitu∣dine carnis peccati, in qua crucifixus est, demonstrauit. God made Christ sinne for vs, to whom we are to be re∣conciled; that is, a Sacrifice for sinnes, by which wee might be reconciled. He therefore was made sinne, that we might be made iustice; not our iustice, but Gods iu∣stice, neither in vs but in him: as he declared sinne not be his, but ours; not placed in him, but in vs, by the sem∣blance of sinfull flesh, in which he was crucified. Heere I admonish the Reader, to remember well these words of S. Augustine, Jpse ergo pec••atum, vt nos iustitia, &c, He was made sinne, that we might be made iustice; not our iu∣stice, but Gods iustice: neither in vs but in him. To re∣member well (I say) these wordes, because they are of great consequence; for they prooue euidently, that our formall iustice is not inherent in our selues, but in God. Which testimonie of S. Austen, a Father so auncient, so graue, so holy, so learned, so renowmed, both in the Ro∣mish Church, and throughout the Christian world, can not but perforce, it must confound the Papists and strike them starke dead: for it conuinceth mans inherent iu∣stice to be imperfect and the popish supposed condigne merit of Workes, to be plaine hypocriticall.* 1.193 I wish the Reader likewise to remember well, that mans formall iu∣stice is of two sorts; subiectiue, & relatiue. This distinctiō may not be forgotten: Our formall iustice subiectiue, is imperfect; our relatiue, most perfect. Our subiectiue and imperfect, is inherent in our selues; our relatiue and perfect is in Christ Iesus, not in our selues. This di∣stinction though subtile, yet most excellent and necessa∣rie, is clearely deduced out of S. Austens words; not formally, I graunt, but virtually I constantly affirme; it serueth to many vses, and therefore ought it to bee well remembred. Yea, it is Jmplici••è and virtually comprised in the Doctrine of Saint ••aul, in very many places of his

Epistles. First, he telleth vs that he who knew no sinne, was made sinne for vs;* 1.194 that we might be the righteous∣nesse of God in him. Secondly, he plainely anoucheth; that as by the disobedience of Adam, many became sin∣ners;* 1.195 so by the obedience of Christ, many shalbe made righteous. Thirdly, he constantly affirmeth; that Gods children haue not their owne righteousnesse, but the righteousnesse of God through Fayth in Christ Iesus.* 1.196 Fourthly,* 1.197 that such as sought to stablish their owne righteousnesse, could not attaine the righteousnesse of God. Fiftly, he boldly proclaimeth, that Christ is made to vs Wisedome,* 1.198 Iustice, Sanctification, and Redemptiō. In all which places, (if due application be made thereof to the subiect now in hand,) the distinction deducted out of S. Austen will easily appeare. For larger discourse whereof,* 1.199 I referre the Reader to my Booke, intituled, The Iesuites Antepast.

B. C.

S. Hierom not inferiour to Bell, in Latin, Greeke, or Hebrew, translateth thus: That wee may fight against Gabaa, Beniamin, and render vnto it for the workes it de∣serueth.* 1.200 And yet the formall word (Deserueth,) is neither in the Greeke or Hebrew, but thus: According to all the foolishnesse, which they haue done in Israel.

T. B.

I answere, that S. Hierome respected the true sense and meaning, rather then the formall wordes. Neither skilleth it, that the word (Deserueth) is not formally ex∣pressed, seeing it is virtually implyed. I haue alreadie prooued, that more is required to Good, then to Euill. In euill factes, condigne desert is neuer wanting; as which hath it perfection, of euery defect whatsoeuer. But in supernaturall and diuine effectes or actes, it is farre otherwise. If the wicked should not condignely deme∣rite Hell, God were vniust in condemning them there∣vnto. Yet if he should deny Heauen to the best liuer on

earth, (as Bernard truly writeth, and is already prooued;) he should thereby doe no wrong to any: For, to punish one more then he deserueth, is crueltie; but to reward one aboue his desertes, is mercie. This our Sauiour himselfe did plainely demonstrate,* 1.201 in the Parable of the Worke∣men sent into his Vineyard. Friend, (sayth Christ) I doe thee no wrong; didest not thou agree with me, for a Pen∣nie? take thine owne, and goe thy way: Is it not lawfull for mee, to doe as I will with mine owne? Is thine eye euill, because I am good? I will giue to this last, as much as to thee.

B. C.

S. Austen sayth,* 1.202 As Death is rendered to the Merite of sinne, as a stipend; so Eternall life to the Merite of iustice, is rendered as a stipend.

T. B.

I answere; that our Jesuite is a shamelesse, impudent, and deceitfull dealer: he both wrongeth S. Augustine, and more then a litle abuseth his reader. He clippeth S. Austens wordes that goe afore, and cutteth away his wordes that follow; and that done, he triumpheth before his Reader, as if the victorie were his owne: But, when I shall haue truly related S. Austens words, as well precedent, as subse∣quent; the Fryer may returne to the Pope with a broken head and bloody face, and truely tell his Holynesse, that Poperie is ouerthrowne. In one place, S. Austen hath these wordes.* 1.203 Misericordia et veritas obuiauerunt sibi; vt nec misericordia impediat veritatem, qua plectitur dignus; nec veritas misericordiam, qua liberatur indig∣nus. Quae igitur sua merita iactaturus est liberatus, cui si digna suis meritis redderentur, non esset nisi damnatus? Sequitur: * 1.204 Quod est ergo meritum hominis ante gratiam, quo merito percipiat gratiam, cum omne bonum meritū nostrum non in nobis faciat nisi gratia; et cum Deus co∣ronat merita nostra, nihil aliud coronat quam munera

sua? Sicut. N. ab initio fidei misericordiam consequuti sumus, non quia fideles eramus, sed vt essemus; sic in fine quod erit in vita aeterna coronabit nos, sicut scriptū est, in miseratione et misericordia. Non ita{que} frustra Deo canta∣tur; et mifericordia eius praeueniet me; et misericordiae eius subsequetur me. Vnde et ipsa vita aeterna quae vti{que} in fine sine fine habebitur, et ideo meritis pracedentibus redditur: tamen quia eadem merita quibus redditur, non a nobis parata sunt per nostram sufficientiam, sed in nobis facta per gratiam, etiam ipsa gratia nuncupatur, non ob aliud nisi quia gratis datur; nec ideo quia meritis non datur, sed quia data sunt et ipsa merita quibus datur. Mercie and Veritie haue met togeather; so as neither Mercie hindreth Veritie, in which he is punished that is worthy; neither Veritie is hinderance to Mercie, which deliuereth the vnworthy. What Merites therefore hath hee to boast of in his deliuerie, who could not but be damned, if he had as his merites do deserue? What merite therefore hath man before Grace, with which he may receiue Grace, seeing all the good Merites we haue, doe onely proceed of Grace: and seeing God when he crow∣neth our Merites, crowneth nothing else but his owne giftes? Like as from the beginning of Fayth, we attay∣ned Mercie, not because we were faythfull, but that we might be faythfull: euen so in the end, that is, in eternall life, he will crowne vs, in mercie and compassion. The Prophet therefore sayth not to God in vaine: His Mer∣cie shall both goe before, and also follow mee. Where∣vpon eternall life, which in the end, shalbe possessed without end,* 1.205 is rendred to precedent Merites; howbeit, because the same Merites to which it is giuen, proceede not from any sufficiencie in our selues, but are wrought in vs by Grace, it is called Grace for no other end, but for that it is freely giuen; not for that it is not giuen to Me∣rites,

but because the Merites them selues are giuen to which it is giuen. All these golden sentences goe before that, which our Fryer Jesuite citeth for his best ground. Out of which learned Discourse, I obserue these most worthy Lessons. [ 1] First that all men are sinners, and stand in great need of mercie. [ 2] Secondly, that the best liuer on earth should be damned eternally, if hee found not more fauour then his best merits doe deserue. [ 3] Thirdly, that all our goodnesse and best merites proceed of meere grace. [ 4] Fourthly, that when God rewardeth our merites, then doth he reward nothing els but his owne gifts. [ 5] Fiftly, that as in the beginning▪ in mercie we attained faith; so also in the end, in mercie we shall possesse eternall glory. [ 6] Sixtly, that albeit eternall life be rendred to our merites, yet doth it proceed wholly of Grace; seeing our merites to which it is rendered are freely giuen vs, and issue one∣ly out of mercie and meere grace. Now let vs see what followeth the words, which our Fryer bringeth out of S. Austen: in an other place he hath these words:* 1.206 Et haec, ne praeter mediatorem aliqua a••ia via quaereretur, adiecet; in Chri∣sto Iesu Domino nostro: tanquam dicero▪ aud••to, quod sti∣pendium peccati sit mors, quid ••e desponis e••tollere, & contrariam mort•• vitam aeternā tanquam debitum stipendium flagitare? cui debetur vita aeterna, vera iustitia est. Si antem vera iustitia est, ex te non est; desursum est descendens a patre luminum, vt haberes eam: si tamen habes eam, profecto accepisti: * 1.207 quid N. habes, quod non accepisti? quapropter ô homo, si accepturus es vitam aetor∣nam, iustit••ae quidem stipendium est; sed tibi grati est, cui grat•••• est ipsa iusti••••ae, tibi N. tanqu••m debita redderetur; si ex t•• tibi esset iusti••••••, cui debetur▪ Nunc ergo de plenitudine eius accepi∣mus, non solum gratiam, qui nunc iustè in laboribus v••que in fi∣nem vinimus▪ sed etiam gratiam pro hac grati••, vt in requie po∣stea sine fine vinamus. And least Eternall life should bee sought for by some other way, then by the Mediatour: he added, in Christ Iesu our Lord: as if hee should say; hearing that death is the stipend of sinne. Why doest

thou extoll thy selfe and desirest as a due stipend, Eternal life, which is contrary vnto death? Eternall life is true iustice to him, to whom it is due. But if it be true iustice, it is not of thy selfe, it descendeth from aboue from the Father of Light, that thou mayest haue it: yet if thou hast ••t, thou hast vndoubtedly receiued it; For what hast thou, which thou hast not receiued? Wherefore, O man, if thou shalt receiue eternall life, it is the stipend of iustice, but to thee it is Grace,* 1.208 to whom iustice it selfe is Grace: for it should be giuen to thee, as due vnto thee, if thou haddest of thy selfe that iustice to which it is due. Now therefore wee haue receiued of his fulnesse, not Grace onely, with which we now liue iustly in trauell vnto the end; but Grace also for this grace, that wee may after∣ward liue in rest world without ende. In an other place, Saint Austen hath these expresse and golden Wordes.* 1.209 Humana quippe superbi•• tanquam praesumens de viribus liberi arbitrij excusatam se putat, quando ignorantiae, non voluntatis, videtur esse quod peccat. Secundum hanc ex∣cusationē, inexcusabiles dicet Scriptura diuina quoscun{que} sciences peccare conuincit; * 1.210 Dei tamen iustum iudicium, nec illis parcit, qui non audierunt: quicun{que}. N. sine lege peccauerunt, sine lege peribunt. Et quamuis se ipsi excu∣sare videantur, non admittit hanc excusationem qui scit se fecisse hominem rectum, ei{que} obedientiae dedisse praecep∣tum, nec nisi eius quo malè vsus est, libero voluntatis arbi∣trio, etiam quod transiret in posteros, manasse peccatum. Ne{que}. N. damnantur, qui non peccauerunt, quandoqui∣dem illud ex vno in omnes pertransijt, in quo an••e pro∣pria in singulis quibus{que} peccata omnes communiter pec∣cauerunt. Ac per hoc inexcusabilis est omnis peccator, vel reatu originis, vel additamento etiam propria volun∣tatis, siue qui nouit, siue qui ignorat, siue qui iudicat, siue

qui non iudicat: quia et ipsa ignorantia, in eis qui intelli∣gere noluerunt, sine dubitatione peccatum est; in eis au∣tem qui non potuerunt, poena peccati: Ergo in vtrisque non est iusta excusatio, sed iusta damnatio. For the pride of man presuming of the force of Free Will, doth thinke himselfe excused; when that wherein he sinneth, seemeth to proceed of ignorance rather then of Will. According to this excuse, holy Writ pronounceth all those inexcusable that sinne willingly. Howbeit, the iust iudgement of God spareth not those, which neuer heard the truth: For, whosoeuer haue sinned without Law, shall perish without Law. And although they seeme to ex∣cuse themselues, yet he admitteth not this excuse, who knoweth that he made man right, and commaunded him to be obedient; as also that that sinne which infected all posterities, came no otherwise but by his Free Will, who vsed it amisse: for they are not damned that sinned not; seeing that sinne passed from one to all, in which, all commonly haue sinned, before they had euery one seue∣rally any proper sinnes of their owne, and hence com∣meth it, that euery sinner is without excuse, either through originall guilt, or els by the act of his owne proper Will added thereunto; Whether he hath knowen, or is ignorant; Whether it be he that iudgeth, or hee that iudgeth not; because in those that would not vnderstand, ignorance is sinne without all peraduenture: but in those that could not, it is the punishment of sinne, therefore in them both there is iust damnation, but no iust excusati∣on. Againe, the same S. Augustine in an other place, hath these expresse wordes.* 1.211 Qui vero suis meritis praemia tanquam debita expectant, nec ipsa merita Dei gratiae tri∣buunt, sed viribus propriae voluntatis: sequitur, nos in∣quit, non spiritum huius mundi accepimus, sed Spiritum qui ex Deo est, vt sciamus quae a Deo donata sunt nobis, ac per hoc et ipsum hominis meritum Donum est gratui∣tum,

nec a Patre luminum, a quo descendit omne datum optimum, boni aliquid accipere quisquam meretur, nisi accipiendo quod non meretur. They that expect rewards, as due to their merites; doe not ascribe their merites to the grace of God, but to the strength of their owne will. We (saith the Apostle) haue not receiued the spirit of this world, but the Spirit which is of God, that we may know what God hath giuen vs; and so, that the merite of man is the Free gift of God: neither can any man receiue any good from the Father of Light, (from whom descen∣deth euery good gift,) by way of merit; vnlesse hee first receiue that, which he doth not merite. Thus discourseth S. Augustine:* 1.212 out of whose Wordes, I obserue these me∣morable Doctrines. First, that whosoeuer expecteth re∣ward as due to his merites, doe greatly derogate from the grace of God. Secondly, that mans merite (vnproperly so called,) is the Free gift of God. Thirdly, that no man can merite any reward at all; vnlesse hee first receiue that freely of meere mercie, which he can no way merit. To which I adde for further explication sake,* 1.213 that S. Augu∣stine speaketh of merit vnproperly, (as Abbot Bernard and other Fathers doe,) in that sense and meaning, which is plainely insinuated and clearely prooued in the sixt Conclusion, in which sense my selfe willingly grant, that euery good Worke is meritorious: but withal I constant∣ly affirme; that the best good Worke of the most Holy man on earth, neither is, nor can bee properly and con∣dignely meritorious of Eternall glory. This is soundly and clearely prooued, in the seuenth Conclusion of this present Chapter. I prooue the same in like manner, out of S. Augustines expresse Words afore going. For first hee calleth it arrogant pride, to challenge Eternall life as due to the merites of any man. Secondly, he flatly denyeth the best Liuer on earth to haue that iustice, to which E∣ternall life is due. Thirdly, hee plainely auoucheth, that they derogate more then a little from Gods grace, who

do but expect reward as due vnto their merits. Fourthly, that all the merite of man, is Gods meere and Free gift. Fiftly, that when God rewardeth mans merits, then doth he onely reward his owne free gifts; and consequently, that when S. Austen speaketh of mans merite, he euer vn∣derstandeth merite vnproperly so called, as also Abbot Bernard, and other Fathers doe: * 1.214yea, Gregorius Ariminen∣sis, Thomas Waldensis, Paulus Burgensis, Eckius Do••••inicus, Soto, Thomas Aquinas, Durandus, and Iosephus Angles; doe all with one vniforme assent, speake of merit in the same sense and meaning with S. Austen, and other holy Fa∣thers. Marke well the seuenth Conclusion with the rest, and this trueth will soone appeare.

B. C.

In this Paragraph hee citeth Iosephus Angles, who saith, That good Workes proceeding of grace without the promise of God, are wholy vnworthy of Eternall life. Thus he alleageth, as though it were mo••••••all doctrine to us: whereas, if himselfe were this day at Rome, and cleare in all other things, neuer would he be called in que∣stion about that point.

T. B.

I answere, First, that if my selfe were this day at Rome, (as our Fryer seemeth heere to desire and wish;) it is very probable, or rather most certaine & sure, that the Pope & his Jesuites with their accursed Iesuited crew, would deale with me, as the Philistims did with Sampson,* 1.215 if happily they would afford me so much fauour. Secondly, that our Iesuite giueth himselfe a mortall wound, in that he appro∣ueth that Doctrine, which Iosephus Angles hath published to the veiw of the world. For, whatsoeuer is wholy & al∣together vnworthy, that doubtlesse can be no way wor∣thy. The case is cleare, but let vs heare and seriously ponder Angles, his owne wordes:* 1.216 Eodem itiam modo con∣siderantes omnes alij Doctores sancti, naturalem solummodo bo∣norum

operum valorem, et illum a valore et iusta vlta ••••erna ••sti∣matione longissime distare perpendente••, prudent••r dixerunt, opera nostra non esse meritoria aut digna vita aeterna. Ex legetamen, siue conuentione, siue promissione facta nobiscum, opera ••ona ho∣minis 〈…〉〈…〉 gra••ia Deo siunt aeternae vita digna, e•• illi ae∣qualia; quae, seclusa illa De•• prom••ssione, qua p••ss••m in sa••••is lite∣ris reperitur fuissent tanto praem•••• prorsus indigna. All other holy Doctors also, considering after the same manner the naturall value onely of good Workes, and percei∣uing that it is exceeding farre distant from the value and iust estimation of eternall life, said wisely, that our works are not meritorious nor worthy of eternall life: yet for the couenant and promise made vnto vs, the good works of man with the helpe of Gods grace, are worthy of Eter∣nall life, and equall with it, which for all that, the pro∣mise of God which is very frequent in the Scripture, set aside, were altogether vnworthy of so great Reward. Thus disputeth our popish Bishop, our holy Fryer, euen to the Pope himselfe, sitting in his pontificall Chaire. Who, though hee bestirre himselfe more then a little▪ to establish the condigne merite of mans Works; yet doth he in his owne kind of dispute, vtterly confute and con∣found himselfe. For first, he granteth, that not onely Saint Chrisostome, but all the rest of the holy Fathers with him, affirme constantly & vniformely with one voyce & as∣sent; that good Works neither are meritorious properly, nor worthy of Eternal life▪ Secondly, that the best Works considered in their owne nature and kinde, are vnwor∣thy of Eternall life. Thirdly, that good Workes pro∣ceeding of Grace and ioyned with the promise of God, are worthy of Eternall life. Fourthly, and lastly, that if Gods promise and free acceptation be set apart, the best Workes of all, are altogether vnworthy of Eternall glo∣rie. Which Doctrine doubtlesse, I most willingly embrace: And consequently, though the Papists neuer cease to impeach, accuse, slaunder, and condemne vs in

this behalfe, ye•• doe we defend nothing herein, (as i•• euident to the indifferent Reader,) but euen that, which their owne best Doctours in their printed Bookes doe teach vs. Yea, in those very Bookes; which are dedicated to the Pope himselfe. The conceits which Byshop Fry∣er Joseph hath coyned, to make good his fondly imagined condigne merite of Workes, are very childish and too too friuolous. For first, where he sayth, the Fathers speake of Good workes, onely in respect of their natu∣rall value; as he tearmeth it. I answere, that that silly Glosse is onely inuented by himselfe & his complices: so to saue the life of their rotten and beggerly Poperie, if any way it might serue their turne: For no such thing can be found, in any of their Bookes. S. Augustine (as we haue euen now seene,) doth plainely, condemne their foolish exposition. Nay our Fryer Byshoppe vnawares confuteth himselfe (of such force is the trueth,) while he very honestly graunteth; That Good workes done in Grace, are vtterly vnworthy of Heauen,* 1.217 if Gods Promise be set apart. Where I wish the Reader to obserue seri∣ously with mee this word (prorsus, wholly, vtterly, and all togeather;) which is in deed his owne, and most em∣phaticall against himselfe. For doubtlesse, whatsoeuer is wholly vnworthy, the same can neuer be condignely worthy. No man in his right wittes, will euer deny this most manifest trueth. But say on sir Fryer; let vs heare some more of this pleasant melodie.

B. C.

Bell hauing produced Iosephus, to shew that Workes proceeding from Grace, are not Meritorious of eternall life without the Promise of God, but wholly vnworthy, inferreth thus. Then doubtlesse the best Workes of all, can no way be Meritorious: which is a false Conclusion, gathered out of the premisses. For it should haue bin thus; Then doubtlesse the best Workes of all, can no way be

Meritorious, without the Promise of God. Why did he perfidiously curtall away these wordes, and make Iose∣phus absolutely to conclude against the Merites of works,* 1.218 when as in that very place, hee teacheth the Merites of workes proceeding of Grace togeather with the Promise of God.

T. B.

I answere; [ 1] first, that our Iesuite poureth out lyes euery where in such large measure, that I am very loth to be teadious to the Reader with the recitall thereof. Pude•• N. me piget{que}, bonas horas nugis conterere. O impudent Fryer! doe I curtall Josephus his wordes? It is thy propertie, (O shamelesse Jesuite! it is not mine, to cut or take away any one word or syllable from mine Author. These are my expresse wordes in my Tryall,* 1.219 so God mee helpe. True it is thirdly, that the religious Fryer and popish Byshop Iosephus Angles, telleth the Pope roundly; that it is the constant and vniforme fayth of all the holy Doctors, that the best and holiest mans Workes vpon earth, nei∣ther are, nor possibly can be meritorious or worthy of eternall life; if Gods holy and free Promise be set aside. Without the which, (sayth Angles in the name of all the rest,) the best Workes of all, are altogeather vnworthy of so great reward: His expresse wordes are these; (prorsus ind••gna, wholly vnworthy.) Where I wish the Reader to obserue seriously with me, this word (prorsus, which sig∣nifieth wholly:) for if our best Workes be wholly vn∣worthy of the Reward or Glory, (as Iosephus Angles in the name of all the holy Fathers and Doctors, telleth the Pope both grauely and constantly;) then doubtlesse the best Workes of all, are no way worthy, saue onely by, with, and in respect of Gods Promise freely made vnto vs.* 1.220 Marke well (gentle Reader) for Christes sake, and for the saluation of thine owne soule: For either Pope∣rie is hereby prooued the New religion, or doubtlesse my wittes are not at home. Josephus Angles affirmeth dis∣stantly,

and the Popes Holinesse hath approoued the same; that Good workes without the Promise of God, are wholly vnworthy of eternall life. Ergo, say I, (and my life I gage for the tryall thereof,) Good workes without Gods Promise, are no way worthy of the same: For, without all peraduenture, that which is wholly and al∣togeather vnworthy, without the Promise of God, can no way be worthy, but by and with the Promise of God. The Fryer sayth not, that Good workes are some way, and in some sort vnworthy; but prorsus, wholly,* 1.221 alto∣geather, and in euery respect. If they were any way worthy, without Gods Promise; then doubtlesse could they not be wholly and prorsus vnworthy, without the same. It is a thing vnpossible, none but mad-men will affirme it. [ 2] Secondly, that our Iesuites illation (a falsely supposed correctiue of mine,) is fond, childish, and ridi∣culous. Thus the Jesuite disputeth.* 1.222 For (saith he) it should haue been thus; Then doubtlesse, the best Workes of all, can no way be Meritorious, without the Promise of God. What a thing is this? Hath our Iesuite lost his wit, because Poperie is prooued the New religion? So it seemeth doubtlesse: For my illation is the very same in deed, with that which the Iesuite maketh. I graunt, that Good workes with the Promise of God, are Meritorious: the Iesuite graunteth the same. I graunt, that Good workes without the Promise of God, are altogeather and wholly vnworthy of eternall life: Iosephus Angles graunteth the same: yea the Jesuite himselfe graunteth the very same, euen while he desireth to impugne the same. I say,* 1.223 that Good workes are onely one way Meritorious, and no way else; that is, as they are ioyned to and with the Pro∣mise of God: Josephus, and the Jesuite, say the very same with me. I say, that Good workes are not properly & of them selues Meritorious; seeing they be Meritorious onely for the Promise of God: Iosephus sayth the same. I say, that Good workes of them selues, doe not merite

Heauen properly; as whose Merite dependeth wholly of the Promise of God: Iosephus freely graūteth the same. I say, that Good workes of them selues, are vnworthy of eternall life; as which are wholly vnworthy thereof, without the free Promise of our mercifull God: Josephus willingly sayth the very same▪ Marke euer these words, (prorsus indigna, wholly and altogeather vnworthy.) They cut the Jesuites throate,* 1.224 the Popes throate, and the throates of all Jesuites and Iesuited Papistes in the world: For, that can not haue any Merite properly & of it selfe, whose Merite dependeth onely, solely, and wholly, of an other. And consequently, seeing Good workes haue no Merite at all, saue onely of, from, through, and for the Promise of God, as both Iosephus and our Iesuite freely graunt; it followeth of necessitie, that they neither doe, nor properly can condignely Merite eternall life.

B. C.

The Minister mistaketh the matter; the Monster hee speaketh of,* 1.225 was borne at Trent in Germany, and not at Rome in Italie, as the beginning of his wordes doe testifie. Besides, it was not in the yeare, one thousand, fiue hun∣dred, and fourtie; but, one thousand, fiue hundred, fourtie and seauen; as appeareth out of the sixt Session of that Councell.

T. B.

I answere; first, that our Jesuite not able in trueth, to defend Poperie from being the New religion; fleeth to impertinent digressions, ridiculous cauils, and most sillie euasions, as a franticke man that hath lost his wittes. Secondly, that the Monster which both my selfe and the Fryer speake of, is the non-age of late hatched Poperie. The Iesuite vseth two reasons,* 1.226 in defence of Poperie: but alasse, the Popes cares will tingle, when he heareth them. His former supposed gallant reason, is this; viz. That the

Monster was borne at Trent, not at Rome. I answeare, that this reason pleaseth me well, as which graunteth Poperie to be a Monster, borne out of time. Concerning the place; I answere, that I doe not mistake the ma••ter, as our Fryer dreameth: For,* 1.227 although the Monster was be∣gotten at Trent in Germanie, yet borne was it at Rome in I••aly. The reason hereof is euident; because the decreeing of the matter at Trent, was of no force or effect vntill the Pope had confirmed the same at Rome. His latter and second reason, is euery way as strong as his former. I keeping my selfe within my boundes, and speaking spa∣ringly and fauourably of the newnesse of Poperie;* 1.228 affir∣med the Condigne merite of Workes not to haue been an Article of Popish fayth, for the space of one thousand, fiue hundred, and fourtie yeares after Christ. Our Iesuite vnawares, helpeth me against his will; by adding seauen yeares more to the number.

B. C.

Before, he came vpon the Councell of Trent, for accur∣sing all such as did denie or not beleeue the Condigne me∣rites of mans workes, and inueighed against that doctrine, as a Monster lately borne at Rome: and yet now, the same doctrine is against the Pope, and the Iesuite S. R. and it euidently prooueth as much as he desireth. And so that Doctrine which before was false and monstruous, is now become sound and heauenly. Was there euer such an o∣ther changeable Camelion, that as it were with one breath, denyeth and affirmeth one and the selfe-same thing? Cer∣tainely the poore man hath more need of a cunning Sur∣gion to put his braines in ioynt, then of Incke and Paper to write such lunaticall Pamphlets.

T. B.

I answere; first, that our Iesuite seemeth to haue lost both his braines, his witte, and his honestie and that in such sort, as no Surgion is able to remedie the same.

Secondly, that I can not reprooue the Councell of Trent; vnlesse I also condemne the Pope the chiefe Author of the same; as is already prooued. Thirdly, that whatsoeuer maketh against the Councell, must perforce make also a∣gainst the Jesuites, and all others that approoue the same. Fourthly, that the doctrine which afore was false & mon∣struous, is still as false, bad, & monstruous, as euer it was; if not rather more. Fiftly, that the change which the Je∣suite speaketh of, is in him selfe, but not in Bell: For, Bell doth not affirme that Doctrine to be found & heauenly, which afore hee tearmed false and monstruous; but hee only & plainely sheweth, that the Jesuite striuing against the trueth, doth by the force of trueth, vnawares confesse the trueth against himselfe. And consequently, that hee vnwittingly & vnwillingly graunteth the trueth against himselfe: which is as much as I desire. I prooue it briefly and soundly; because the Iesuite hauing in his second Conclusion, affirmed Good workes done in Gods grace, to be condignely Meritorious of eternall life: by and by addeth in the third Conclusion, this restriction; viz. that the condigne Merite he speaketh of, is not absolute, but supposeth the condition of Gods Promise made to re∣ward it. Which doubtlesse, is the flat Doctrine that I de∣fend: For if Gods Promise must be supposed, there is no condigne Merite without the same. Let the indifferent Reader be an indifferent Iudge, betweene the Iesuite and mee. I willingly admit his third Conclusion; and so make an end of this Chapter. For, all that is heere sayd, or possibly can be sayd, in defence of Condigne merite of Workes; is clearly and foundly refuted in the Conclu∣sions of this present Chapter, if due application be made thereof. And consequently, this Article of Popish fayth; neuer knowne for the space of more then 1540. yeares after Christ;* 1.229 must of necessitie and without all perad••en∣ture, be a rotten ragge of the New religion.

Notes

• * 1.1

  Iob. 1.8.
• * 1.2

  1. Ioh. 3. v. 12. Gen. 6· v. 9.
• * 1.3

  Luke. 1.28. Luke. 1.6.
• * 1.4

  Heb. 11.
• * 1.5

  Act. 10. v. 2.
• * 1.6

  Mat. 10. v. 42.
• * 1.7

  Heb. 11. v. 27. Rom. 8. v. 18.
• * 1.8

  Io. de Comb. lib. 5. Theol. ver. cap. 11.
• * 1.9

  Rhem. Rom. 8. v. 17. in anno∣tae.
• * 1.10

  Heb. 11.6.
• * 1.11

  Mat. 7. v. 18.
• * 1.12

  Rom. 14. v. 23.
• * 1.13

  Mat. 7.17.
• * 1.14

  Aug. de fide ex operib. cap. 14. tom. 4.
• * 1.15

  Esa. 64.6.
• * 1.16

  Bernard. de verb. Esa. Serm. 5. p. 405.
• * 1.17

  Phil. 3.12.
• * 1.18

  1. Cor. 1.30.
• * 1.19

  Bernard. vbi super. D.
• * 1.20

  2. Ioh. 3.9.
• * 1.21

  Rom. 6.23.
• * 1.22

  Iac. 3.2.
• * 1.23

  Bernard. de grat. et lib. Arb. p. 1189▪
• * 1.24

  Aug. in Ps. 11••. con. 2. in fine.
• * 1.25

  Bernar. de ad∣uent. Dom. Serm. ••. To. 1. See my Suruay, pag. 389.
• * 1.26

  2. Cor. 5. v. 19.
• * 1.27

  Vulga••a editio.
• * 1.28

  Marke this poynt well.
• * 1.29

  Note the Se∣uenth Conclu∣sion.
• * 1.30

  Mat. 7.19.
• * 1.31

  Ioh. 14. v. 23.
• * 1.32

  Ephes. cap. 1. v. 4. et cap. 2. v. 10.
• * 1.33

  Rom. ••. v. 30.
• * 1.34

  Esa. 59.2. Ephes. 2. .v. 3.5
• * 1.35

  Lyr. in Cap. 6 Matt.
• * 1.36

  See the Con∣clusion, and note it.
• * 1.37

  Loe, Good work•• are the way, which lead vs to hea∣uen.
• * 1.38

  Aquin. p. 1. q. 23. art. 3. ad. 2.
• * 1.39

  Bellar. To. 3. col. 627. et col. 628.
• * 1.40

  The foresight of workes, no cause of pre∣destination.
• * 1.41

  Bellarm. To. 3. Col. 628.
• * 1.42

  Bellarm. To. 3. Col 626. et Col. 628.
• * 1.43

  Workes are not the cause of saluation, yet the way by which we must come vnto it.
• * 1.44

  I defend the old Romane religion.
• * 1.45

  God in his eternall pur∣pose, prepared both eternall glory for his elect, and the way, or meanes to attaine the same.
• * 1.46

  Bern. super Cant. Ser. 68.
• * 1.47

  Loe, the con∣fession of our vnworthines, is our best merite.
• * 1.48

  Bern, in Can•••• ser. 67.
• * 1.49

  Bern. ser. 1. in Annun••. B.M.V.
• * 1.50

  This testimo∣nie is wonder∣full: Marke it well.
• * 1.51

  The Popish Abbot woun∣deth the Pope at the very heart.
• * 1.52

  Vixit Bernar∣dus. A.D. 1110.
• * 1.53

  Marke this well.
• * 1.54

  Note this ex iure.
• * 1.55

  This reason can not be answeared.
• * 1.56

  See and note well the 11. Conclusion,
• * 1.57

  Aug. lib. 9. Confess. cap. 13.
• * 1.58

  Psal. 143. v. 2.
• * 1.59

  Psal. 130. v. 3.
• * 1.60

  Bern. de adu. dom. serm. 6. tom. 1.
• * 1.61

  Bernard in annue. B.V. serm. 1.
• * 1.62

  No Workes can merite Glory.
• * 1.63

  Durand. in 2, sent. dist. 27. q 2. in medio.
• * 1.64

  Condigne merite is so farre aboue mans capaci∣tie, as no man possiblely can haue it.
• * 1.65

  Suruey, part 3. cap. 9.
• * 1.66

  Soro de nat. et gr. lib. 3. cap. 6. pag. 138.
• * 1.67

  Popish satis∣faction is im∣possible.
• * 1.68

  Arist. in. 8. Ethic. cap. 7.
• * 1.69

  Luke, 17. v. 20.
• * 1.70

  Iac 3 v. 2.
• * 1.71

  Aquin. 1.2. q. 114. ar. 1. in corp.
• * 1.72

  Loe, man can not merite any thing con∣dignely, or properly.
• * 1.73

  There is no proper merite in man.
• * 1.74

  Marke & vn∣derstand this poynt aright.
• * 1.75

  Angles, in 2. sent. pag. 103.
• * 1.76

  Loe, the Pa∣pistes graunt as much as we desire.
• * 1.77

  Philip. 3.9. Rom. 10.4. Tit. 3.5. 1. Cor. 1.30. 2. Cor. 5.19. Rom. 8. v. 1, 2.3.4. Rom. 5. v. 14. Reu. 7. v. 14. Reu. 3. v. 4.
• * 1.78

  All this is al∣ready proued.
• * 1.79

  Marke the Cardinals wordes wel, & vnderstand them soundly.
• * 1.80

  Bellar. de iustif. tom. 3. col. 1296. ct col. 1298.
• * 1.81

  All the good deedes we can possibly doe, are Gods owne; and so we can merite nothing of God with them.
• * 1.82

  Marke well for Christes sake for Pope∣rie bleedeth vnto death.
• * 1.83

  Aug. lib. 9. Confess. cap. 13.
• * 1.84

  Marke this well.
• * 1.85

  Secundò prin∣cipaliter.
• * 1.86

  Angles in 2. sent. pag. 107.
• * 1.87

  The Byshoppe confuteth him selfe, he nee∣deth no ad∣uersarie.
• * 1.88

  A very fond distinction, inuented without rime or reason.
• * 1.89

  Tit. 1. v. 2. Heb. 6.10. 2. Tim. 4.8. Iac. 1.12. Iac. 2.5. Psal. 130.3 Psal. 143.2.
• * 1.90

  S. R. pag. 257.
• * 1.91

  Note well the eleuenth Con∣clusion fol∣lowing.
• * 1.92

  1. Cor. 13. v. 13.
• * 1.93

  Heb. 11. v. 6.
• * 1.94

  Aug. in Epist. Iohā. tract. 10. in initio.
• * 1.95

  Ioh 6. v. 29.
• * 1.96

  Rom. 3 28. Rom. 5.1. Rom. 10. v. 3.4. Act. 13.39. Phil. 3 9.
• * 1.97

  Fides sumitur dupliciter, propriè et sina∣pliciter, seu figuratè et re. latiuè.
• * 1.98

  By Fayth, Christes obe∣dience & me∣rites are ap∣plyed to vs.
• * 1.99

  By Fayth, Christes obe∣dience & me∣rites, are ap∣plyed to vs. Ioh. 3. v. 17. Mar▪ 16 v.. 7. H••b. 11. v. 7
• * 1.100

  Bona opera sunt medium sine quo non salutis.
• * 1.101

  Sup••rius, concl. 4.
• * 1.102

  See the 5. Conclusion. and note it.
• * 1.103

  Rom. 5.1. 1. Cor. 1.3. 2. Cor. 4.16. Gal. 6.15. Mat. 7.17.
• * 1.104

  Ioh. 15.12. Ioh. 14. v. 1••.
• * 1.105

  Mat. 3. v. 8.10.
• * 1.106

  Mat. 22. v. 37.
• * 1.107

  Mat. 5.48.
• * 1.108

  Ephes. 1.4. Ephes. 2.10.
• * 1.109

  Mat. 5.16.
• * 1.110

  Rom. 12.••.
• * 1.111

  2. Pet. 1. v▪ 10.
• * 1.112

  Rom. ••.30.
• * 1.113

  Rom. 6. v. 23.
• * 1.114

  Mat. 22. v. 13.
• * 1.115

  Mat 25. v. 34.
• * 1.116

  Heb. 11. v. 26.
• * 1.117

  Mat. 10. v. 42.
• * 1.118

  Mat. 18.7.
• * 1.119

  Rom. 2.24.
• * 1.120

  Mat. 5.16.
• * 1.121

  The sect of the Iesuites began, A.D. 1540.
• * 1.122

  The Pope is now called, Holinesse.
• * 1.123

  In the regi∣ment of the Church.
• * 1.124

  The Hospitall of the Holy Ghost.
• * 1.125

  Tit. 1. v. 2. 2. Tim. 4. v. 8. Iacobi. cap. 1. v. 12. Heb. 6.10.
• * 1.126

  See and note well the 7. Conclusion.
• * 1.127

  Io de Combis in compend. theol. verit.
• * 1.128

  Bern. ser. 1. in annunciat. B.M.V.
• * 1.129

  See the 6. Conclusion, & note it well.
• * 1.130

  Aug. Ep. 105. Tom. ••.
• * 1.131

  1. Cor. 4. v. 7.
• * 1.132

  Rom. 4. v. 2.3.4
• * 1.133

  Gen. 1 v. 6. Gal. 3.6. Iac. 2.23.
• * 1.134

  Ephes. 2. v. 8.
• * 1.135

  Tit. 3.5.
• * 1.136

  Aug. Ep. 105.
• * 1.137

  Vbi supra.
• * 1.138

  Luk. 17.10.
• * 1.139

  Ferus in Mat. lib. 2. cap. 12. p. 232. Iob. 9.
• * 1.140

  Ferus, vbi su∣pra. fol. 231. B.
• * 1.141

  Ferus, vbi su∣pra, lib. 3. cap. 16. fol. 290. B.
• * 1.142

  Ferus in Mat. lib. 1. cap. 4 in initio.
• * 1.143

  Aug. lib. 9. confess. c. 13.
• * 1.144

  Bern. de adu. dom. ser. 6.
• * 1.145

  Aquin. 12. q. 114. ar. 1.
• * 1.146

  Durand. in ••. sent. d. 27. q. 2. in med.
• * 1.147

  Iosep. Angles, in 2. sentent. d. 27. p. 103.
• * 1.148

  Bellarm. tom. 3. col. 1285.
• * 1.149

  Bellarm. tom. 3. col. 13••3.
• * 1.150

  Bellarm. tom. 3. col. 1300.
• * 1.151

  An. D. 1547.
• * 1.152

  S. R. p. 224. & p. 231.
• * 1.153

  True merit and condigne merit, is all one.
• * 1.154

  S. R. pag. 224. Note this Prosopopeia.
• * 1.155

  Mark this point well.
• * 1.156

  An Argu∣ment vnan∣swerable.
• * 1.157

  Mat. 20. v. 8.
• * 1.158

  Ferus in 20. cap. Mat. v. 8,
• * 1.159

  Ferus in cap. 9. Mat. v. 4. Esa. 43.
• * 1.160

  Luc. 17. v. 10. Psal. 113.
• * 1.161

  Mat. 25. v. 34.
• * 1.162

  Non causali∣ter, sed conse∣quutiuè.
• * 1.163

  Rom. 8. v, 17.
• * 1.164

  Ephes. 1. v. 4.
• * 1.165

  Ioh. 15. v. 16▪
• * 1.166

  Rom. 8. v. 30.
• * 1.167

  Ferus in Iohā 15. cap. fol. 384 B.
• * 1.168

  Luke 7.47.
• * 1.169

  Luke 7 41.
• * 1.170

  Marke this discourse well▪
• * 1.171

  Ephes. 2. v. 4.
• * 1.172

  Psal. 51 v. 7. Ephes. 2. v. 4.
• * 1.173

  Ephes. 2. v. 3. 5. Esa. 50.2. Psal. 51.5.
• * 1.174

  Rom. 8. v. 30. Ephes. 1. v. 5.
• * 1.175

  Matt. 25. v. 34.
• * 1.176

  Areopag. 2. de diuinis nomin. cap. 4. p. 267. Aquin. 12. q. 18. a••t. 4.
• * 1.177

  Aug. tract. 72. in Ioh. t••m 9. p. 262.
• * 1.178

  Philip, 2. v. 1••▪
• * 1.179

  Rom. 7.18.
• * 1.180

  1. Cor. 2. v. 3.
• * 1.181

  2. Cor. 3. v. 5.
• * 1.182

  Ioh. 15. v. 5.
• * 1.183

  2. Thes. 1. v. 5.
• * 1.184

  Ephes. 1.4. Ephos. 2.3.
• * 1.185

  2. Cor. 5. v. 19.
• * 1.186

  2. Cor. 5. v. 21.
• * 1.187

  Apoc. 3.4.
• * 1.188

  Apoc. 7. v. ••4.
• * 1.189

  Iac. 3.2. 2. Cor. 5.
• * 1.190

  Psal. 32.1. Rom. 4.8. Philip. 3.9. Rom. 4.3. & 23.24, 25.
• * 1.191

  August. libr. 9. confess. cap. 13.
• * 1.192

  Aust. in Eu∣christ. cap. 41. tom. 3. p. 118.
• * 1.193

  Iustitia nostra formalis est duplex, subie∣ctiua, et relati∣ua: haec per∣fecta, illa im∣perfecta.
• * 1.194

  2. Cor. 5. v. 21.
• * 1.195

  Rom. 5.19.
• * 1.196

  Philip 3. v. 9.
• * 1.197

  Rom. 10.3.
• * 1.198

  1. Cor. 1.30.
• * 1.199

  See the Ante∣past, in the last Chapter.
• * 1.200

  Iudic. 20. v. 10.
• * 1.201

  Mat. 20. v. 8.9.12.13.14.15.
• * 1.202

  August epist. 105. ad Sixth.
• * 1.203

  August. epist. 105. pag. 530.
• * 1.204

  Vbi super, pag. 535.
• * 1.205

  Note well the sixt Conclusiō, concerning Merite.
• * 1.206

  Aug. vbi su∣per▪ pag. 536.
• * 1.207

  1. Cor. 4.7.
• * 1.208

  Marke well these words, and the victo∣ry is our owne.
• * 1.209

  Aug. vbi. su∣per pag. 538.
• * 1.210

  Rom. 2.12. Caus. 1. q. 4. cap. ecclesia. et cap. sequen•• (turbatur▪) Et dist. 38. cap. ignorātia.
• * 1.211

  August. in epist. 106. pag. 550. vbi super pag. 552. 1. Cor. 2.12.
• * 1.212

  Vide super Concl. 6. et nota valde.
• * 1.213

  S. Austen vt∣terly d••nyeth condigne me∣rit, though he admit merit vnproperly so called.
• * 1.214

  Conclusiones praecedentes praesertim sept. hoc planò demonstrant.
• * 1.215

  Iudg. 16. v. 21.25.
• * 1.216

  Ios. Angles in 2. sent. page. 103.
• * 1.217

  Marke well this doctrine.
• * 1.218

  Obserue well mine answere
• * 1.219

  Out vpon ly∣ing Iesuites.
• * 1.220

  Marke well this discourse.
• * 1.221

  The Fryer is at a non plus.
• * 1.222

  The Iesuite promiseth much, but can performe no∣thing at all.
• * 1.223

  Iudge indiffe∣rently, be∣tweene the Iesuite & me: for the victo∣rie is on my side.
• * 1.224

  Note well, prors••s indig∣na.
• * 1.225

  Our Fryer doth cut the Popes throate
• * 1.226

  O braue de∣fender of Poperie.
• * 1.227

  The beg••tting go••th before the birth.
• * 1.228

  Our Iesuite confoundeth himselfe.
• * 1.229

  A.D. 1547.