The suruey of popery vvherein the reader may cleerely behold, not onely the originall and daily incrementes of papistrie, with an euident confutation of the same; but also a succinct and profitable enarration of the state of Gods Church from Adam vntill Christs ascension, contained in the first and second part thereof: and throughout the third part poperie is turned vp-side downe.

The answere.

I say first, that when God forgiueth vs any sin, he freeth vs as wel from the pain as frō the fault: which I proue by many rea∣sons. [ 1] First because otherwise Gods works should be impefect, though holy writ hold them most perfect, when it saith, Dei per∣fecta sunt opera, Gods works are perfect: which in the origi∣nall and Hebrew is vttered more significantly, where God is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a stone or rocke, noting vnto vs that his workes are done with power and might, and therefore with all exact perfection. And doubtles, if his act in forgiuing sin be perfect, as it is most perfect, then after God hath remitted the fault, there can remain no satisfactiō for the same. Secondly if mans act should bee a partiall satisfaction for sinne, then coulde not Christ be a perfect and absolute redeemer; but as it were a ioynt redeemer, together with man. Thirdly, the fault is ne∣uer truly & perfectly forgiuen, where payment is still required for the same. Fourthly, God (who is faithful in al his promi∣ses) hath promised to forget all our iniquities, when soeuer we truely become penitent for the same; & yet can be not possiblie forget that, for which he requireth our satisfaction. Fiftly, the papists grant with vniform consent generally, that in baptisme & martyrdome god remits sins wholly and perfectly, aswel in respect of the pain as of the fault, and yet can they neuer yeeld any sufficient disparitie, betweene the forgiuenes of our sins, be∣fore & after baptisme, whereupon they may build their fondly forged satisfaction. This is a mighty reason, as which troubled me al the while I was a papist, & because I could neuer reade or inuent anie sufficient solution to the same (though at that time I would most willingly haue done it,) it was one motiue to excite mee against their superstitious and idololatricall doc∣trine: in regard hereof, grauely, learnedly, and christianly saith S. Augustine, Christus communicando nobiscum sine culpa poe∣nam, & culpam soluit & poenam: Christ while hee tooke part with vs of our paine without sin, purged vs both from the sin and from the paine due for sin. I say secondly, that the punish∣ment [ 2] which God layeth on vs, after he hath remitted and for∣giuen vs our sins, are not satisfactions for our sins committed, but they are fatherly correctious to teach vs our duties to mi∣nister to vs fit matter of spiritual exercises, and to keep vs and

others from sinne to come; as also to ingraffe in our hearts, how odious a thing sin is in Gods sight. This to be so, Chry∣sostome rightly surnamed Os aureum, golden mouth, vttereth very perspicuously in these golden words; Nam ne peccantes & inulti manentes nos efficeremur deteriores non remisit nobis sup∣plicium, sed vidit hoc manifeste, quod peccatis ipsis non m••nus damnosum sit non puniri; propter hoc imponit poenam, non exi∣gens supplicium de peccatis, sed ad futura nos corrigens. For lest we our selues should be made worse, if wee should not be punished when we offend; God forgaue vs not the punishment, for that he saw euidently, that it was no lesse hurtfull to sinne it selfe, if it should not be punished. For which cause he impo∣seth paine vpon vs, not requiring satisfaction for the sinnes, but correcting vs for that which is to come. Out of these wordes I note first, that if we should escape vnpunished when we sin, we would be more prone to sin again. I note secondly, that the punishment which God la••eth on vs, is not any part of satisfac∣tion for our sinne committed, but a fatherly correction to keepe vs from sinning so againe. I note thirdly, that saint Chryso∣stome was not acquainted with popish pardons, wherewith the world is this day so pestered. I note fourthly, that whosoeuer disliketh this my answer, must reprooue saint Chrysostome for the same, as from whom I receiued it. And yet indeede, hee saith nothing which holy writ hath not taught vs long before. For as wise Salomon saith, He that spareth the rodde, hateth the childe; but he that loueth him, chasteneth him betime. I blesse thee (saith Tobie) O Lord God of Israel; because thou hast scourged me: Thou hast corrected me (saith Ephraim) and I was chastised as an vntamed heiffer. Whom the Lord lo∣ueth (saith saint Paul) him he chasteneth; and he scourgeth e∣uery sonne that he receiueth. As many as I loue (saith God) I rebuke and chasten, be zealous therefore and amend. Marke these wordes well, gentle Reader. God correcteth vs not in way of satisfaction, which we are neuer able to performe (as I haue prooued more at large in my booke of Motiues;) but that we may repent, turne to him, and amend our sinfull liues. For this cause saieth the Psalmograph; Blessed is the man whom thou chastisest (O Lord) and teachest him in thy lawe;

that thou mayest giue him rest from the dayes of euill, while the pit is digged for the wicked. For as saint Paul saieth, If we would iudge our selues (by true faith and repentance) wee should not be iudged. But when we are iudged, we are chaste∣ned of the Lord, that wee should not be condemned with the world: which Christ himselfe confirmed, when he willed the adultresse to goe and to sinne no more.

Notes

• Deut. ••2.4.
• Ezech. 18. v. 22•• God absolueth in baptisme A culpa & paena▪ say the papists al
• August. serm. 14.1· de tempore to. 10.
• ••hrysost serm. 〈◊〉〈◊〉 poeni•• & con∣••••ss. to.▪ 5. p. 907.
• Prou. 13.24.
• Tob. 11. v. 14.
• Ierem. 31.18.
• Hebr. 12. vers. 6.
• Apoc. 3. vers. 19.
• Psal. 9 4. v. 12.
• 1. Cor. 11.31.
• Ioh. 8.11.