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 6. conclusion.

The good works of y^e regenerate, do neither merite grace in this life, nor glory in the world to come. This conclusion is a∣gainst a graund and mightie article in popishe doctrine, but I will prooue it by strong and irrefragable reasons.

S. Paul writeth to the Romaines, in these wordes; the af∣flictions of this present time are not worthy of the glory,* 1.1 which shalbe shewed vnto vs. The workes of the regenerate (saith S. Paul, as ye see) are not worthy of heauen. They cannot therefore (say I) merite heauen, because (as the papists them∣selues doe graunt) to merite heauen, and to be worthy of hea∣uen, is all one; the difference is onely in wordes, not in sense.

The papists perceiuing the force of this argument, vse this seely euasion:* 1.2 although (say they) the actions of man be not worthie of heauen, neither merite grace, as they proceed from mans free-will; yet are they worthie of heauen and meritori∣ous, as they proceede from the holy ghost. But this is a friuo∣lous, childish, and miserable shift, onely inuented by the sugge∣stion [ 1] of Satan, to seduce simple soules. For first, our workes [ 2] are only ours, as they proceed of, and from our selues. Second∣ly, when the holy ghost and man worke both one and the same work, that which the holy Ghost doth, can no more be deemed mans act, then that which man doth, can be deemed Gods act; & yet so it is, that y^t which man doth cannot be deemed Gods; Ergo, neither that which God doth, can be deemed mans. The assumption, wherein resteth the difficultie if there be any at all, is manifest by mans sinfull actions. For the most cruell act that can be imagined, is not done without the concourse of the holy ghost, as all learned papistes doe, and must confesse. Ne∣uerthelesse mans sinfull actes are so farre from being Gods actes, as the deformities and irregularities thereof be onely mans, and neuer Gods; and yet doth God concurre more effec∣tually to those wicked acts, in that he is the principall agent of the real and positiue entities thereof, then man doth or can con∣curre to any act of Gods, that is, to any good act himselfe doth. Note well, for God is the creator of the diuell, as he is an an∣gel, but not as hee is such an aungell: and euen so is God the

authour of mans acts, as they be acts, but not as such acts. This place of the Apostle is handled more at large, in my book of Motiues.

I my self (saith the Apostle) in my mind serue the law of god,* 1.3 but in my flesh the law of sin. Out of which words I note first, that Saint Paul speaketh of the regenerate throughout this whole chapter, because hee nameth himselfe, who was Gods chosen and elect vessel. For which respect and the like expressed in this seauenth chapter to the Romaines, S. Austen changed his opinion,* 1.4 and granted the apostle to speake here of the rege∣nerate. I note secondly, that the elect & regenerate do serue the law of sinne. I note thirdly, that the best liuers are so far from meriting grace of glorie; that they deserue (in rigour of iustice) eternal death, because death is the rewarde of sinne. Which for that Saint Augustine coulde not well digest at the first,* 1.5 he thoght that S. Pauls words in this chapter, were to be vn∣derstoode of the reprobate, and not of the elect and godly sort; but after he had pondered the text deeply, he altered his opini∣on. This is confirmed in these words of the selfe same chapter,* 1.6 but I see another law in my mēbers, rebelling against the law of my mind, leading me captiue vnto the law of sin, which is in my members. By these words of Paul it is euident, that albe∣it he were the childe of God, yet could he not merite any thing in Gods sight, but rather in rigor of iustice prouoke his heauy displeasure against him. For where or what could be his me∣rite, who was prisoner to the law of sinne?

Againe it is confirmed in these words;* 1.7 For I doe not the good thing which I would, but the euill which I would not, that doe I. Thus sai••h saint Paul, and doubtlesse since hee did the euill which he would not, he sinned though he were regene∣rate; and because he sinned he was worthie of condemnation, for that death is the stipend of sinne.

Againe it is confirmed in these words; For the law is spiri∣tuall, but I am carnal sould vnder sinne.* 1.8 Thus saith S. Paul of himselfe, and yet is it true, that one vnder sin can merit no∣thing, saue hel fire and eternal paine.

Againe it is confirmed in these words; Nowe if I do that I would not, it is no more I that doe it, but the sinne that dwel∣leth

in mee.* 1.9 Thus saith Saint Paul of himselfe, and yet be∣cause sin abode in him, and did that that was offensiue in gods sight, he could neither merite grace nor eternal life, as is alrea∣dy proued.* 1.10 Further then this, no man liueth without sinne, (as the papists grant) and yet is euerie sinne mortall, as I haue prooued elsewhere.

Notes

• * 1.1

  The first reason. Rom. 8.18.
• * 1.2

  A friuolous di∣stinction of the Papists.
• * 1.3

  The second reso•• Rom. 7.25.
• * 1.4

  Aug. li. 1. retract. cap. 22. p. 23.
• * 1.5

  Rom. 6. v. 23.
• * 1.6

  Rom. 7.23. The first conf••••••mation.
• * 1.7

  Rom. 7.19. The second con∣firmation. Rom. 6.23.
• * 1.8

  Rom. 7.14. The third confir∣mation.
• * 1.9

  Rom. 7.••0.
• * 1.10

  The fourth con∣firmation.