Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. IX. Treateth of theîr superstitious meriting by good works, &c.

SECT. 1.

THis opinion is also opposite to the Scriptures, as the words of the Apostle sheweth, Ephes. 2. 8, who speaking concerning the meanes of our salvation, saith absolutely, That it is by grace that we are saved, and not of our selves, and that it is the gift of God. He also sheweth that grace and workes cannot stand together, Rom. 11. 6. If it be of grace, it is no more of works; and if of works, then no more of grace; and the Patriarke Jacob confesseth himself to be lesse then the least of Gods mercies, or unworthy of the least of them; by which it plainly appeareth that be attributed no merit,

or worthinesse to himself, but doth acknowledge all to proceed from Gods mercy; which reasons are surely of power to convince any rationall man, that we deserve nothing at Gods hands, in re∣gard that our best workes are imperfect, and have need of grace to pardon the imperfections thereof; as also that we are the Lords bounden servants, and doe no more then our duty when we doe our best, and even then we are unprofitable servants, Luke 17. 10. God therefore crowneth our good workes, but rather of his goodnesse and mercy then our deserving, whose mercy is seene in his graci∣ous promising, and righteousnesse in his faithfull performing; it is his mercy in calling us, before we can any waies be prepared thereunto: there is no fitnesse, aptnesse, or congruity in our na∣ture, but all is of grace; and therefore Moses telleth the Israe∣lites, Deut. 4. 27. that because the Lord loved their fathers, there∣fore he chose their seed after them.

SECT. 2. No preparation in a mans nature to his calling.

IT doth also plainly appeare, that Gods love was the first motive for the choyce and calling of Abraham, in regard that Terah his father was an Idolater, under whom Abraham was brought up, and by all likelihood infected that way, before the Lord called him; what preparation could there be then in Abraham, or pro∣vocation (as in himself) to his calling; neither was the begin∣ning only of Gods favour to Abraham of grace, and the increase thereof by merit, for Jacob being of Abrahams faith, saith, that he was lesse then the least of Gods mercies, or that none of Gods graces first or last, were conferred upon him for his worthinesse: So then where the Lord findeth his servants faithfull and obedi∣ent, he will increase them with further graces, not merited by their obedience, but added in mercy, according to the gracious promises of God, that vouchsafeth of his fatherly goodnesse to* 1.1 crowne the faithfull service of his children; for otherwise, if our service and obedience be weighed in it self, it deserveth nothing. In vain therefore (I hope) will the Popish Clergy plead any lon∣ger for such fopperies, as to say that Abrahams faith, godlinesse,

and obedience, was acause that God bestowed upon him them great favours, as the revealing of the destruction of Sodome, &c. when as the chief reason was in respect of his fatherly love towards him, who having once made choyce of his servants doth for ever love them, adding grace upon grace, untill he hath accomplished their Salvation; or otherwise as the Prophet saith, all our righ∣teousnesse* 1.2 are as a menstruous rage,; neither did the holy men of God present their supplications for their owne righteousnesse sake, Dan. 9. 8. and being unprofitable servants in our best ser∣vices, we are farre from meriting or deserving any thing; and if we doe no more then we are bound in duty, nor yet all that, we have no reason to expect any reward beyond our desert, and if the benefit of this life cannot be merrited, much lesse the King∣dome of Heaven. Again, if we can merrit nothing for our own particulars, how much lesse for others.

SECT. 3. Against election by works fore-seene.

1 Inst. AGain, that God hath not elected or made choyse of any for good workes fore-seene in them, may evidently appeare by divers places of Scripture. As for instance in Simeon and Levi, who were two fathers in Israel, the one chosen from amongst his brethren to execute the Priests Office, and yet we see they were guilty of much blood; so that we may perceive, that God chose them not for any vertue or worthinesse in them, but for his owne mercies sake. And Moses telleth the Israelites, that God did not set his love upon them, because they were more holy then other Nations, for saith he, you are a rebellious people, but because the Lord loved you, therefore he hath done this unto you, Deut. 7. 8.

2. Inst. Neither did Joseph obtaine that great favour with God to have the preheminence over his Brethren by any merit, or worthinesse in himself, but of Gods meere mercy, grace, and favour towards him, for as yet Joseph had not shewed his faithfulnesse and chastity in Potiphers house; the purpose of God then to exalt Joseph (revealed to him in his dreame) Gen. 37. 6. went be∣fore

any merit on Josephs part, so also Gods free and gracious election, in setting us apart to everlasting salvation is without all respect or workes in us, as the Apostle toucheth, Rom. 9. 15.

3. Inst. Yea, the Book of Exodus sheweth us on the one side the ingratitude, and disobedience of the people of Israel; and on the other side the stedfast love of God towards them, which offer∣eth unto us an evident argument of Gods free election, without any respect to workes; the Apostle likewise to the same purpose alleadgeth that notable Text, I will have mercy on whom I will have mercy, Rom. 9. 15.

4. Inst. Neither did the Lord look upon us Gentiles, in make∣ing of us his people, for any worthinesse in us, but for his owne mercies sake, he hath called us to the knowledge of his truth; for otherwise what we are in our selves, the Apostle sheweth out of the fourteenth Psalm, where it is said, that they are all gone astray, &c. there is none that doth good, no not one.

So then it is most evident that Gods election changeth not, but* 1.3 whatsoever he hath decreed concerning any mans Salvation shall stand, for the gift and calling of God are without repentance, Rom. 11. 29. And the Apostle sheweth us, that the Lord hath chosen us, that we should be holy, not that because we were holy; so that good works is no precedent cause of our election, but a consequent effect thereof.

Notes

• * 1.1

  The fore-sight of obedience, is no cause of the increase of grace.
• * 1.2

  We offend in ou•• bestworks.
• * 1.3

  Good workes is no precedent cause, but a consequent ef¦fect of ele∣ction.