A Retractive from the Romish Religion, Motive 4

A Retractive from the Romish Religion · Motive 4

p. 88MOTIVE. IIII. That Religion which derogateth from the glory of God in the worke of our Redemption, and giueth part thereof vntounto man, cannot be the truth of God: but ſuch is the Popiſh Religion: Ergo.

THe firſt propoſition, as it is infallibly true of it ſelfe, ſoMAIOR. is it without all queſtion and controuerſie betwixt vsus and the Romaniſts; for both confeſſe, that the end of true Religion is, that God might be glorified: and therefore whatſoeuer doth rebate from that end, cannot poſſibly be the truth: Eſpecially, ſeeing the Lord himſelfe proteſteth, that p. 89he will not giuegive his glory to another, Eſay 48. 11. And Paul affirmeth, that the end of all our actions ſhould bee the glorie of God, 1. Car. 10. 31. Therefore paſſing ouer the Maior with ſilence, it is neceſſary that the Minor or ſecond propoſition bee ſtrengthened and confirmed, whereon the hinge of the Controuerſie hangeth, & the whole pith & ſubſtance of this fourth Argument doth conſiſt; which by the aſſiſtance of Gods good ſpirit (whoſe ayde I humbly implore, and of my Lord and Sauiour Chriſt Ieſus, whoſe glory I now labour to maintaine) I doubt not but to make ſo cleare, as is the Sunne at Noone-day, all cloudes, miſts, and fogges, being vtterly diſperſed.

2. That the Romiſh Religion doth derogate from the gloryMINOR. of God in the worke of our redemption, may by foure maine and fundamentall doctrines of their Religion moſt euidently be demonſtrated, (beſides many other poynts of leſſer conſequence) to wit, their doctrines of Free-will, of Iuſtification, of merite, and of ſatisfaction.

3. For the doctrine of Free-will, this is the generall determinationI. of the Church of Rome, that in the act of regeneration and conuerſion, mans will doth naturally cooperate with the grace of God, and that it is not meerely of ſupernaturall grace that a ſinner is regenerate, but partly of naturall free-will, and partly of grace: whereas, we on the contrary defend, that the regeneration and conuerſion of a ſinner is wholly of the grace of God, and that mans will in that great worke is meerely paſſiue, and not actiue, yea, ſtarke dead, vntill it be excited and quickned by the grace of God: This in briefe is the difference betwixt the Romaniſts and vsus in this poynt. Now, here a double taske lyeth vponupon mee; firſt, to proue this to bee their doctrine; and ſecondly, to ſhew how this doctrine tendeth to the empeachment of Gods glorie.

4. That this is the doctrine of the Church of Rome, let the Councill of Trent, which they call their Church repreſentatiue, and which being approued by the Pope, cannot erre, as they affirme, be Iudge. Thus it decreeth, and bindeth the p. 90decree with a curſe: Si quis dixerit, &c. (that is) If any man Concil. Trident. Seſſ. 6. c. 6. can. 4.ſhall ſay, that mans free-wil being mooued and ſtirred by God, doth nothing cooperate by aſſenting to God, moouing and calling it, whereby it may diſpoſe and prepare it ſelfe to the obtaining of the grace of iuſtification, and that it cannot diſſent if it will: but like a thing without life, is not at all actiue, but meerely paſſiue, Anathema ſit. Let him be accurſed. This Riddle of the Councill of Trent (for ſo moſt of the decrees thereof are rather to bee termed, then Canons of faith) is thus expounded by Andradius Andrad. Orthod. explicat.interpretation, who was preſent at the ſame Councill, and knew the meaning of thoſe holy Fathers; to wit, that there is in eueryevery man by nature a power and ability, Ad inchoandas & perficiendas ſpirituales actiones, (that is) To beginne and to effect ſpirituall actions; but that power and ability is ſo fettered with the chaines of ſinne, that vnleſſe grace come and helpe to ſet it free, it can doe nothing: as a man weighed downe with yron ſhooes, though he hath power in himſelfe to go, yet cannot, except his yron ſhooes be put off: or as a bird caught in a ſnare, hath power to flie, yet cannot, except the ſnare be broken, &c. By theſe two ſimilitudes, he illuſtrateth the ſentence and meaning of the Councill: whereby it euidently appeareth, that this is the plaine doctrine of the Church of Rome, that of the regeneration and conuerſion of a ſinner, the ſpirit of God is not the ſole cauſe, but that with the ſpirit Mans free-will doth concurre, and ſo both together make the ioynt efficient cauſe.

5. The later Romaniſts, and eſpecially the Ieſuites (to paſſe ouer the groſſe poſitions of the former Schoolemen) do more plainely deliuer the meaning of their Church concerning this poynt. Let vsus heare Bellarmine ſpeake: Cooperamur Bel. li. 6. de grat. & li. arb. ca. 11.Deo, &c. We cooperate with God (ſaith he) not onelyonly as our Aduerſaries would hauehave after iuſtification, but euen in very iuſtification it ſelfe, and in the beginning of faith. And after he peremptorily concludeth; Non niſi cooperantibus nobis Deus ſalutem noſtrum operatur…, (that is) God doth not worke our ſaluation without our owne helpe, cooperating with him. We are beholding to Bellar. for ſetting down plainly our opinion. For this we hold, that after the firſt grace, wherin we are meerely p. 91paſſiue, we then begin to will and worke our owne ſaluation; but yet not of our ſelues, as from our ſelues, but onelyonly of his grace, wherewith as we are preuented to beginne, ſo we muſt continually be accompanied that wee may perſeuere: for if God withdrraw his grace neuer ſo little, we are …ure to ſinke, as Peter did in the water: which is the very opinion of Saint Auguſtine, for in his Enchiridion ad Laurentium thus hee ſaith, Deus nolentempraenenit vt velit, volentem ſequitur, ne Aug. Ench. ca. 32fruſtravelit; (that is) God preuenteth a man being vnwilling, that he may will; and followeth him being willing, leſt he ſhould will in vaine. And of Saint Hierome, who thus ſpeaketh Non Hier. ad C…eſephont.ſufficit mihi quod ſemel donauit, niſi ſemper donauerit, peto vt accipiam, & cum accepero, rurſus peto, (that is) It is not ſufficient for me that he hath giuen me (grace) once, vnleſſe he doe alwaies giuegive; I pray that I may receiue, and when I hauehave receiued, I pray againe. And againe of Saint Auguſtine, Hominis non libera, Aug. cont. 2. epiſt. Pelag. lib. 3. ca. 7ſed Dei gratia liberata voluntas, (that is) Mans will is not free, but freed by the grace of God. And in another place, Eatenus libera, quantenus liberata, (that is) It is ſo farre-forth free, as it is freed, and no further.

6. But to proceed, Coſter another Ieſuite, is a little moreCoſt. Ench. de lib. Arbit. page 208. plaine and groſſe, Liberum arbitrium, &c. Free-will (ſaith he) doth prepare it ſelfe to iuſtification, by the ayde of God, not yet inhabiting, but onelyonly moouing and helping, not onelyonly ſuffering, but alſo working and doing. And againe in the ſame place, Man being fallen into the darke pit of ſinne, that he may be drawne out againe, doth not onelyonly receiue and ſuffer, but coworketh with the grace of God, and prepareth himſelfe by beleeuing, truſting, and vndertaking the duties of piety, vntill ariſing vp to the Sonne of Righteouſnes, he be repleniſhed with the diuine light of grace; as Ieremie, being baled out of the dungeon, helped thoſe which pulled him out, by putting the cloutes and cordes vnderunder his armeholes. Salmeron, another Ieſuite, is yet more palpable, Liberum Salmer. tom. 3. page 38.arbitrium non partem &c. Free will (ſaith hee) doth not worke one part, and the grace of God another; but to eueryevery action is extended aſwell free-will as grace. But Ecchius ſurpaſſeth all theEcchius Enchir. reſt for plaineneſſe, for thus he writeth, The beginning of our p. 92ſaluation we hauehave from Gods mercy, but to yeeld to Gods wholeſome inspiration is in our power, &c. Thus with an impudent forehead, they marry together Gods grace and mans will in the act of Regeneration, betwixt which, a diuorce was made by the fall of Adam, and ſo remaineth irreconciled, till we be engrafted into the ſecond Adam by faith.

7. Hence it is, that the Councill of Trent is bold to affirme,Concil. Trident. Seſſ. 6. c. 4. that when equall grace is offered vntounto two, that one is conuerted, and the other remaineth in his infidelity: the cauſe is in their wills, in that one entertaineth, the other reiecteth the grace that is offered: And to hold this (ſaith Molyn… another Ieſuite)Molyn. diſput. 12 is a matter of faith. And this is the doctrine of Thomas their great Clerke. It is in the power of our free-will (ſaith he) to hinder Aquin. cont. Gent. lib. 3. c. 159. Ruard. art. 7. Pro. 10. explicat. art. Louan.Prov 10or not to hinder the receiuing of diuine grace. And another more fully and foully thus dareth to ſpeake. If it be demanded why this man is conuerted and that man is not, the helpe of God being giuen alike to both, the reaſon is to be aſſigned to free-will, namely becauſe the one would bee conuerted, and the other would not: And this alſo Bellarmine himſelfe acknowledgeth. Gods motion Bel. de quot▪ et lib. arbit. lib. 6. cap. 15.(ſaith he) leaueth man altogether free to be conuerted, or not to be. Laſtly, they doe not onelyonly hold, that we hauehave a power in our wills, to moue towards our owne conuerſion, and freely to will or nill the accepting of Gods grace offered, but alſo to perſeuere to the end after grace receiued. This the IeſuiteMolyn. diſput. de lib. arbit. Molyna doth in expreſſe words ſet downe, when hee ſaith, That the perſeuerance of men in good, dependeth vponupon their owne free cooperation, and the dayly particular diuine helpe. And this is the common receiued doctrine of the Church of Rome.

8. Now out of all theſe their opinions, three materiall obſeruations doe ariſe: firſt, that that Helena of theirs, the merit of congruity, though in word it be reiected by ſome of the finer Ieſuites, yet in ſubſtance and in truth is ſtill retayned: for, whereas the Schoolemen ſay groſly, that a man by doing what he is able by the power of his nature, doth of congruity merit effectuall grace, the Councill of Trent and the later Diuines chooſe rather to ſay, that hee doth diſpoſe and prepare himſelfe to grace, which indeede is in effect all one: for, to p. 93merit grace: and to diſpoſe a mans ſelfe to grace, is in diuerſity of words, but one and the ſame ſenſe: and this Bellarmine ingenuouſlyBel. de Iuſtif. lib. 5. cap. 22. confeſſeth, when he ſaith, that a man not yet reconciled, may by the workes of penance obtaine and deſerue, ex congruo, of congruity, the grace of iustification. Thus they ſay and vnſay what they liſt, and gaineſay each other, and indeede are in ſuch a labyrinth, that they know not what to ſay: Secondly, that howſoeuer they magnifie the grace of God in word, and affirme nothing more frequently, then that without Gods grace, preuenting, aſſiſting and following vsus, we can doe nothing, yet in very deede they aſcribe well-neere as much power to free-will, as to the grace of God: yea more, for they make the efficacie of the firſt grace, to depend vponupon the free conſent of our will, and make it as it were the Porter to let in, or ſhut out grace at it pleaſure: which is one of the moſt preſumptuous conceits, that euer was vttered by the mouth of man, and full of blaſphemy. Thirdly and laſtly, that this firſt grace which they ſay, doth work with free-will, in the firſt act of our new birth, and help & aſſiſt it, is not intrinſicall and inhabitant, but barely outward & prouocant. In reſpect whereof, Coster compareth grace to a ſtaffe in a mans hand, which at his owne will he either vſeth for his helpe, or throweth away; and to a friend, who finding a man in a deepe pit, perſwadeth him by diuers reaſons to be willing to be pulled out. And in expreſſe words the ſame Ieſuite ſaith, that this grace is onelyonly the impulſion and motion of the holy Ghoſt, being yet without, and ſtanding knocking at the doore of our heart, not being as yet let in. And Bellarmine auoucheth the ſame, when hee ſaith, that it is but onelyonly a perſwading, which doth not determine the will, but inclineth it in manner of a propounding obiect. And thus vnderunder colour of the name of grace, they inſinuate into mens ſoules the poyſon of their doctrine, attributing in word all to grace, when indeede they meane nothing leſſe.

9. Theſe things being thus diſcouered, let vsus now come to ſee, how by this doctrine the glory of God is defaced: which that it may more clearely appeare, two grounds are to be laid:Eſay 48. 11. & 42. 8.Isa 48:11Isa 42:8 the firſt whereof is, that God is ſo iealous of his glory, that he p. 94cannot endure any copartner or ſharer with him therein. The ſecond is, that in caſes where grace & nature ſeeme to worke together, the godlieſt courſe is to magnifie the grace of God,1. Cor. 4. 7.1 Cor 4:7 and to debaſe the nature of man, yea, to aſcribe all to grace, and nothing to nature, becauſe this ſauours of humility, whereas the contrary hath a manifeſt taſte of pride. Theſe grounds being ſetled in our mindes, let vsus come to the examination of their doctrine. And I pray you, touching the firſt ground, doth not this doctrine of theirs make man to part ſtakes with God? In his glory, whereas our doctrine doth aſcribe all the glory in ſolid, and whole to God onelyonly: let any man iudge whether aſcribe more glory vntounto God, wee, that affirme that God is all in all to the effecting of our regeneration, or they that ſay, that our will doth cooperate with his grace, or elſe it can doe nothing: we that ſay, that we are ſtarke dead to Godward, till God put life into vsus by his ſpirit; or they that ſay, wee are but ſicke and halfe dead, and are but onelyonly helped and aſſiſted by his ſpirit: wee that teach, that a man can no more prepare himſelfe to his owne iuſtification, then a dead man to life, or they that teach; wee may by our naturall powers either merit of congruity, or prepare our ſelues to our iuſtification. Laſtly, wee that aſcribe the whole worke of our ſaluation to God onelyonly, or they that attribute ſome part thereof to their owne free-will. If this bee not to derogate from Gods glory, what can be? for apparently they ſhare the great and glorious worke of our regeneration betwixt God and man, grace and nature.

10. Would it not (thinke you) be a great impeachment to Gods glory, if in the worke of our creation any ſhould teach that God alone did not create vsus, but that we our ſelues were coadiutors with him: ſo in the worke of regeneration▪ which is a ſecond creation to attribute part to Gods ſpirit, and part to free-will, is it not a great blemiſh to the glory of God? for, either it muſt be ſaid, that God could not doe it of himſelfe alone, or that he would not: If the firſt, then they blaſpheme in derogating from his power: if the ſecond, then they dote in ſaying, God is not willing to maintaine his owne glory, p. 95or that he is willing to impart it vntounto others, contrary to his owne word and will reuealed in the Scripture, which way ſo euer they turne themſelues, they fall into the pit of impiety▪ and make themſelues guilty of high treaſon againſt the diuine Maieſtie.

11. Againe, when our Sauiour raiſed vp Lazarus from the graue, where he lay ſtinking foure dayes, if it bee true which ſome write, that Lazarus life was ſtil remaining in him, and that his ſoule and body was not parted, and ſo our bleſſed Sauiour did but excite and ſtirre vp that life, which was as it were aſleepe, and did not inſpire into him a new life, and couple together his ſoule and body againe being deuided, is not the glory of this miracle mightily darkened and extenuated? This is our very caſe, wee ſay that a man is ſtarke dead and buried in the graue of ſinne, and till a new life of grace be inſpired into his ſoule, he cannot moue the leaſt haires bredth to heauen-ward▪ our aduerſaries ſay, that he is not dead, but maymed and wounded like the man, that betwixt Iericho and Ieruſalem fell among theeues; and therefore needes not to be reuiued, but onelyonly to be healed and helped with the oyle and wine of grace powred into his wounds, he himſelfe cooperating with his owne free will: who ſeeth not that by this doctrine of ours, God is more glorified, and by theirs more debaſed? for the leſſe and eaſier the worke is, the leſſe is alſo the glory of the worke-man, and the greater and harder the worke, the greater his glory: but it is a leſſe worke to heale a man wounded, then to raiſe a man dead, and therefore leſſe glory aſcendeth vntounto God by their doctrine, then by ours. But what doe I ſay leſſe? when indeed to giuegive any part of the Creators glory to the creature, is vtterly to take all from the Creator: for hee will hauehave all or none, as Tertullian notablyTertul. aduerſ. haereſ. obſerueth, when he ſaith, That true faith requireth this in defending the true God, that whatſoeuer is his, we make it onelyonly his, for ſo ſhall it bee accounted his, if it bee accounted onelyonly his, by which rule, the faith of the Romane Church cannot bee the true faith.

12. And againe, according to the ſecond ground, if to p. 96giuegive all the glory to God, and none to our ſelues, ſauour of humility, but to deuide ſtakes betwixt God and our ſelues, hath a taſte of pride: then it muſt needs follow, that God is more honoured by the one then by the other, becauſe by humility God is honoured, and by pride diſhonoured: and therefore the Apoſtle ſaith, that hee reſisteth the proud, and giueth 1. Pet. 5. 5.1 Pet 5:5grace to the humble: for what cauſe? but becauſe the proud man ſeeketh his owne glory, whereas the humble deueſteth himſelfe of all, and layeth it downe at the foote of God: the proud man reioyceth in himſelfe, but the humble reioyceth in the Lord alone, according as it is written, Let 1. Cor. 1. 31. Ier. 9. 24.1 Cor 1:31Jer 9:24him that reioyceth, reioyce in the Lord. Now the Romaniſts that magnifie free-will, hauehave iuſt cauſe (their doctrine being preſuppoſed to be true) to reioyce in themſelues, which is an argument of pride: for, whereas our Sauiour ſaith, Without me Ioh. 15. 5.John 15:5ye can doe nothing, they may ſay, Yes ſomething, for wee can either admit or reiect thy grace by our owne power: and whereas the Apoſtle ſaith, Who hath ſeparated thee, what haſt 1. Cor. 4. 7.1 Cor 4:7thou which thou haſt not receiued? they may ſay, I hauehave ſeparated my ſelfe in doing that which I was able, and ſo made my ſelfe fit for grace, and this power I hauehave not receiued from Gods ſpeciall fauour, but from my owne free will. All which kinde of ſpeeches, as they are full of pride and fleſhly vanity, ſo they are ſtuffed with impiety and blaſphemie, and manifeſtly tend to the diſpoyling of the diuine Maieſtie of that glory, which is onelyonly due vntounto him. And therefore I conclude with two notable ſayings, one of S. Augustines, and another of Caſſander, a learned Reconciliater of late time; Tutiores viuimus (ſaith the Father) ſi totum Deo damus, &c. Auguſt. de bono Perſeuer. c. 6.that is, We liue more ſafely if we attribute all wholy to God, and not commit our ſelues partly to God, and partly to our ſelues. And this is the part of a godly minded man (ſaith the Reconciliater) to attribute nothing to themſelues, but all to Gods grace: whence Caſſand. conſult. de lib. arbitr.it followeth, that how much ſo euer a man giueth to grace▪ yet in ſo doing, hee departeth not from pietie, though hee detract ſomething from nature and freewill: but when any thing is taken from Gods grace, and giuen to nature, which belongeth to grace, that p. 97cannot be without eminent danger. So that by the confeſſion both of this learned Romaniſt, and alſo of that reuerend Father, our doctrine in the poynt of free-will, is both more agreeable to piety, and reſpectiue to Gods glory, then theirs is; and therefore in reaſon to be preferred before it.

13. The next doctrine whereby the glorie of God is darkened,2. and the dignitie of Chriſts merites blemiſhed, is their doctrine of Iuſtificatiō, which I ioyne next vntounto Free-wil, becauſe their ſophiſtry & cunning in this great & maine pillar of Religion cannot well be diſcerned (they ſo palliate the matter with faire gloſſes & goodly words▪) except their opinion touching the power of Free-will be firſt apprehended. And here, before I enter into the bowels of this poynt, it is to be obſerued, that moſt of them vaunt and bragge that they doe much more magnifie Chriſts merites by their doctrine of Iuſtification, then we doe: which, how true it is, the diſcourſe following (I hope) ſhall ſo manifeſt, that eueryevery indifferent man ſhall be able to ſay truely of them, as Saint Auguſtine ſaid of the Donatiſts, Theſe are the words of men, extolling the glory Aug. cont. lit. Petil. li. 2. ca. 84.of man, vnderunder the name of Chriſt, to the abaſing of the glory of Chriſt himſelfe.

14. The doctrine therfore of our Church touching the iuſtification of a ſinner, is in effect thus much. That a ſinner is iuſtified that is accepted into the fauour and louelove of God, not by any thing in himſelfe, or from himſelfe, but by the perfect and vnſpotted righteouſnes of Chriſt Ieſus, imputed vntounto him by the meere mercy of God, through the couenant of grace, and apprehended on his behalfe by the hand of faith. The reaſon whereof is, becauſe that which muſt ſatisfie Gods iuſtice, and reconcile a ſinner vntounto him, muſt hauehave theſe two properties; firſt, it muſt be of infinite weight and value, to counterpoyſe with the rigour of Gods iuſtice: and ſecondly, it muſt be of ſufficient ability to performefull and perfect obedience to the law of God; ſo that a perfect ſatisfaction bee made both in reſpect of the obedience which the law requireth, and alſo of the puniſhment that it inflicteth. Now, no righteouſneſſe of man is thus qualified, but is both imperfect and vnſufficient; p. 98no, not the righteouſnes of Angels themſelues, being, though excellent, yet …finite Creatures, ſauing the righteouſnes of Chriſt Ieſus onelyonly, who is both God and Man; and therefore his righteouſnes onelyonly, and none other, is that whereby a ſinner muſt be iuſtified before God.

15. From this it appeareth, that when we ſay that a man is iuſtified by faith, our meaning is not, that faith is the cauſe of our iuſtification, but onelyonly the inſtrument and hand to apprehend that righteouſnes of Chriſt whereby we are iuſtified: & when we ſay, faith alone iust fieth; we meane that it alone is the inſtrument of our iuſtification, becauſe it alone layeth hold vponupon the righteouſnes of Chriſt, and applyeth it to our ſelues: not that it is euer alone, but alwaies accompanyed with charity and patience, and zeale, and temperance, and other fruites of the ſpirit: for we hold, that the true iuſtifying faith is euer m…re grauida bonorū operū, as one of their own fauourites affirmeth, that is, full of good workes, and euerRoff. art. 1. aduerſ Luther. anon ready to bring them forth, as occaſion ſerueth. Neither doe we deny, as ſome of them falſly ſlander vsus (though manyStaplet. li. 9. de Iu…fic. ca. 7. Bell. lib. 4. de Iuſtific▪ cap. 1. of their chiefeſt Writers gaine-ſay their fellowes, and affoord vsus that fauour to ſpeake the truth of vsus) but that eueryevery one that is iuſtified muſt alſo be truely ſanctified, and that ſaluation is not obtained by iuſtification alone, but by ſanctification alſo: yet wee make ſanctification and good workes not to be the cauſes, but the effects; nor the roote, but the fruit; nor the anticedents, but the neceſſary conſequents and attendants of our Iuſtification. And as Bellarmine truely diſtinguiſhethBell▪ Ibid. to be neceſſary, Neceſſitate praeſentiae, non efficientiae, by a neceſſity of preſence, not of efficacie, as if they wrought our ſaluation. In a word, In the act of iuſtification, wee ſay that workes hauehave no roome, becauſe both they are imperfect, and alſo are not done by our own ſtrength; but being once iuſtified, we muſt needs repent, and become new creatures, walking not according to the fleſh, but according to the Spirit. And this is the doctrine of our Church concerning Iuſtification.

16. Now let vsus heare what they ſay, and then weigh both doctrines in the ballance of the ſanctuary, that wee p. 99may ſee which of them bringeth moſt glory to the merits of CHRIST, and to the power of his ſatisfaction. I will plainely and ſincerely (God willing) ſet downe the ſumme of their doctrine. Firſt therefore they teach, that there is a double iuſtification, the firſt whereby a man ex iniuſto Coſt. Ench. …ecā. diſp. Theolog.fit iuſtus, of an vniuſt and wicked man is made iuſt and good, and of a ſinner is made righteous; the ſecond wherby a man being iuſt is made more iuſt, and doth encreaſe in iuſtice and ſanctity, according to that Reuel. 22. 11. He thatReuel. 22. 11.Rev 22:11 is iuſt, let him be more iuſt. Concerning the firſt iuſtification, ſome of them affirme, that it is the free gift of God, and deſerued by no precedent workes; others that it is merited by congruity, but not by condignity: but of the ſecond, theyCenſ. Colonienſ. pag. 140. 141. Becan. Ibid. ſay, that it is gotten and merited by our workes. But before both theſe, they make certaine preparations and diſpoſitions, whereby a man by the power of his owne free-will ſtirred vpConcil. Trident. Seſſ. 6. cap. 6. Bel. lib. 1. de Iuſt. cap. 13. by grace, doth make himſelfe fit for iuſtification, namely, by the acts of faith, feare, hope, louelove, repentance, and the purpoſe of a new life; all which a man muſt hauehave before hee receiue the firſt grace of iuſtification: and for the obtaining whereof, he needs not any grace internally infuſed, but onelyonly offered externally. Whereupon they are bold to affirme, that the act of Iuſtification doth emane and proceed, Simul Molina. diſput.ab arbitrio & à Deo, Both from free-will, and from God. Now the cauſes of iuſtification, the Councill of Trent maketh to be theſe; the finall cauſe, Gods glory, and mans ſaluation; the efficient, Gods mercy; the meritorious cauſe, Chriſts merits; the inſtrumentall, the Sacrament of Baptiſme; but the formall cauſe, which is the chiefeſt and foreign, Dat eſſe rei, giueth being to the thing, as the Logicians ſpeake, they make to be an inherent righteouſnes wrought in vsus, and inſpired into vsus by the Spirit of God. And this in briefe is the doctrine of the Church of Rome, touching the iuſtification of a ſinner.

17. Wherein let vsus obſerue three maine and fundamentall differences, betwixt their doctrine and ours; in all which they raze the foundation, and dedignifie the merits of Chriſt, and p. 100the mercy of God, to extoll the dignitie of man. The firſt in their preparations, wee hold that a man cannot any wayes diſpoſe himſelfe vntounto grace, but is wholly fitted and prepared by God; and that thoſe acts of preparation (as they call them) are not fore-runners of iuſtification, but rather fruites and effects thereof, they teach the contrary, as I hauehave ſhewed. The ſecond difference is, that the workes of a man iuſtified do not merit increaſe of grace, which they terme the ſecond iuſtification: but as the beginning of grace is from gods mercy alone, ſo the increaſe and augmentation thereof and perſeuerance therein, is onelyonly to be aſcribed to the worke of Gods ſpirit, according to that of Saint Paul, Phil. 1. 6. He that hath begunne Phil. 1. 6.Phil 1:6this good worke in you, will performe it vntill the day of Ieſus Chriſt: this we hold, they the contrary. The third difference is in the formall cauſe of our iuſtification, which they maintaine to be an inherent righteouſnes within vsus, euen the righteouſnes of Sanctification. We on the other ſide affirme, that the formall cauſe of our iuſtification, is the righteouſnes of Chriſt Ieſus, not dwelling in vsus, nor proceeding from vsus, but imputed vntounto vsus by the mercy of God.

18. Hauing thus layd open both our doctrines, let vsus examine and trye which of them giueth moſt glory vntounto God, and moſt exalts the merites of Chriſt, for that muſt needs be the truth; and which lifteth vp higheſt the proud nature of man, for that muſt needs be falſhood and errour: eſpecially, ſeeing that Gods dignity, and the dignity of man; Chriſts merits and mans, are as it were, two skales of a ballance, wh…reof the one riſing, the other falls, the one lifted vp, the other is preſſed downe. Firſt therefore, touching the workes of preparation, whether doe they more magnifie Gods merciemercy, that ſay a man cannot prepare and diſpoſe himſelfe at all to grace, but is wholly diſpoſed and prepared by God; or they that affirme that a man can prepare himſelfe by his owne endeuour, aſſiſted outwardly with the grace of God? the one makes Gods mercy the ſole cauſe of iuſtification, the other but the adi…vant and helping cauſe. And whether doe they aduance moſt the dignity of man, that ſay, that a man can do p. 101nothing of himſelfe for his owne iuſtification, or they that ſay that a man can doe ſomething to the preparation of himſelfe to that great worke; the one attributeth ſome dignity to man, the other, none at all; we affirme the one part, the Romaniſts the contrary: and therefore our doctrine tends more to the debaſing of mans worth, and conſequently to the exalting of Gods glory, then theirs doth.

19. True it is, like Ferrimen, that looke Eaſt and go Weſt, they with their great Grand-father Pelagius, talke of grace, when they meane nothing but nature, and ſo deny indeede that which they affirme in word, if the matter bee examined according to truth. For Pelagius confeſſed a neceſſity of graceAug. cont. Pelag. & Celeſt. lib. 1. cap. 31. 33. in all ſpirituall actions, and yet was condemned for an enemy to grace, by the Church of God, becauſe hee vnderſtood not by grace the ſanctifying worke of Gods ſpirit, but an outward moouing and perſwading power, aſſiſting mans free-will to the effecting of his owne ſaluation. The very ſame is the doctrine of the Romaniſts, as hath beene declared, and therefore wee may iuſtly condemne them as enemies to the grace of God, whatſoeuer they bragge and vaunt to the contrary.

20. Secondly, touching the ſecond iuſtification, which ſtandeth, as they ſay, in the augmentation and encreaſe of our iuſtice: let the moſt partiall Reader iudge, whether tends moſt to the magnifying of Gods glory, their doctrine which teacheth that wee merite the encreaſe of our iuſtice by our owne workes: or ours, which teacheth, that both the ſeed and the growth, both the roote and the fruite, both the beginning and encreaſe of all righteouſneſſe, is the worke of Gods ſpirit alone, preuenting, aſſiſting, and vpholding vsus to the end; and that theſe ſeuerall workes of grace are beſtowed vponupon vsus, not for any merites of our owne, but ſimply and entirely for the merits of Chriſt Ieſus. I, but they will ſay, works doe not merit iuſtification, becauſe they are ours, but becauſe they are works of grace, which grace floweth from the fountaine of Chriſts merits, and ſo they attribute aſmuch, or more, to grace and Chriſts merites, then wee doe. To which I anſwere, two things: firſt, if they held that theſe workes p. 102were merely from grace, they ſaid ſomething to the purpoſe, but affirming as they doe, that they are partly from grace, and partly from the power of free-will, as two ioynt cauſes, this their ſomething is nothing, but a vizard to couer the vgly face of their errour. Secondly, let this be granted, that their doctrine is, that they proceede onelyonly from grace, neuertheleſſe being wrought in man, and acted by man, they muſt needes bee called, and be indeede in part mans workes, becauſe man doth cooperate with grace; and therefore to make them meritorious abſolutely of grace, muſt needes tend in part to the exalting of mans dignitie, and conſequently in part to the impeachment of Gods. For, let an anſwere bee giuen to this queſtion, by what meanes doth a man continue in iuſtice, and encreaſe in holineſſe: Wee anſwere with Saint Paul, By the grace of God onelyonly, who as hee hath begun that Phil. 1. 6.Phil 1:6good worke in vsus, ſo will performe it vntill the day of Ieſus Chriſt: but the Romaniſts will anſwere, that this is done by the merit of our owne workes: which workes howſoeuer they mayBecan. diſput. pag. 195. colour the matter, by ſaying, they are works of grace, and receiue power frō Chriſts merits, yet being the works of man alſo, by the power of his free-will, who ſeeth not, but that Gods glory is greatly blemiſhed hereby, and mans worth extolled?

21. Thirdly, touching the forme of iuſtification, which of vsus doth moſt honour to God? they which teach that it is an inherent righteouſneſſe habituated in vsus, or wee that ſay, that it is Chriſts righteouſneſſe imputed vntounto vsus? wee attribute all vntounto Chriſt, and nothing to our ſelues: they ſhare the matter betwixt Chriſt and our ſelues: for this inherent righteouſneſſe, though it proceede from Gods ſpirit, as they ſay, and is a worke of grace, yet in three reſpects it may bee called our righteouſneſſe by their doctrine: firſt, in reſpect of the roote and ſpring of it, which is, as they affirme, partly grace and partly nature. Secondly, in reſpect of the ſubiect, which is the ſoule of man, which may bee alſo called the inſtrument by which it is effected; and that not a dead ſubiect or liueleſſe inſtrument, as we ſay mans nature is, till it be liued and quickned by Gods ſpirit, but of it ſelfe liuing and quicke, p. 103and fit for ſo great a worke. Thirdly, In reſpect of the medium or meane, by which it is attained, which they hold is the merit of our owne workes, as I hauehave ſufficiently diſcouered out of their owne bookes. Now then, if this inherent righteouſneſſe bee in part our owne, and not wholy Chriſts, but the righteouſneſſe imputed be wholy and entirely Chriſts, and not in any reſpect ours, ſaue that it is giuen vntounto vsus, and made ours by imputation; who can doubt but that this our doctrine is farre more auaileable for the aduancement of Chriſts glory, and debaſing of mans excellencie, then theirs is? Adde herevnto, that it muſt needes be a diſhonour to God, to ſay, that an vnperfect, a polluted and a ſtayned righteouſneſſe, ſuch as the beſt of ours is, can ſatisfie the abſolute and moſt exact iuſtice of God: but it is an extolling glory to Gods iuſtice, to ſay that it cannot be anſwered, but by the moſt perfect and abſolute righteouſneſſe that euer was in the world; ſuch as the righteouſneſſe of the Sonne of God is, who taking our fleſh vponupon him, performed in the ſame, all righteouſneſſe, that the ſtricteſt iuſtice of God required, for our ſakes.

22. All which things layd together and diligently weighed, we may ſee what cauſed all the Saints of God, when theyEſay 64. 6. Dan. 9. 13. Pſal. 143. 2. Rom. 7. 14. 19. 20. 1. Cor. … ▪ …. &c.Isa 64:6Dan 9:13Ps 143:2Rom 7:14Rom 7:19Rom 7:20 came to pl…ad their cauſes, before the tribunal of Gods iudgement, to diſclaime all their owne righteouſneſſe, and to lay faſt hold vponupon the righteouſnes of Chriſt the Mediatour, and the mercies of God in him, who is the fountaine of all mercy; euen this, becauſe they perceiued that by this deiecting and deſpoyling of themſelues of all worthineſſe, Gods glory was greatly magnified, as alſo when they examined their beſt workes by the rule of the law, their owne conſciences told them, that they were not able to abide the trial, if they ſhould bee weighed in the ballance of iuſtice, and not of mercy. Therefore this is the common voyce of all Gods Saints: Enter Pſal. 143. 2.Ps 143:2not into iudgement with thy ſeruant, O Lord, for in thy ſight ſhall none that liueth be iustified: to which, in a ſweet harmony accord all the Fathers. Who will glory concerning his righteouſneſſe Origen in Rom. cap. 3.Rom 3(ſaith Origen) ſeeing he heareth God ſaying by his Prophet, All your righteouſneſſe is as a cloth of a menſtruous woman, our perfection p. 104it ſelfe is not voyd of fault (ſaith Gregory) vnleſſe the ſeuere Gregor. moral. l. 5. cap. 8.Iudge doe weigh it mercifully in the ſubtill ſcales of his iuſtice: Who ſo liueth here, howſoeuer iuſtly he liue. yet woe vntounto him (ſaith S. Augustine) if God enter into iudgement with him: if our iuſtice Aug. in Pſal. 42. Bernar. in feſt. omnium Sanctor. ſer. 1. Bel. de Iuſtific. lib. 5. cap. 7.Ps 42be ſtrictly iudged (ſaith S. Bernard) it will bee found vniuſt and ſcant. And this infallible truth wr…ng out of Bellarmine himſelfe, though vnawares, this plaine confeſſion: Tutiſſimum eſt in ſola Dei miſericordia conquieſcere, &c. that is, it is the ſafeſt courſe to repoſe our confidence (what in our owne righteouſneſſe? no): in the ſole mercy of God. Is it the ſafeſt courſe for mans ſaluation? ſo is it for the aduancement of Gods glory, for the one is ſubordinate to the other: who then that hath but common ſenſe, will not chuſe rather to repoſe the hope of his ſaluation on Gods mercy, then on his owne righteouſneſſe? at leaſt-wiſe if hee regard either Gods glory, which all ſhould, and that aboue all, or his owne ſoules health, which ſhould be next to the other in our deſires.

23. By this it may appeare, what a vaine bragge that is of ſome of them, who boaſt that they doe much more magnifie Chriſt and his merits then we doe, becauſe wee make themD. Biſhop cont. Refor. Catholic. (ſay they) ſo meane, as that they ſerue the turne onelyonly to couer and hide ſinne: whereas they contrariwiſe do ſo highly eſteeme them, that they hold them able, both to purchaſe at Gods hand an inherent righteouſ…eſſe: and to giuegive it ſuch force and value, that it can make a man iuſt before God, and worthy of the kingdome of heauen. In which braue vaunt, there lye lurking no l…ſſe then three groſſe abſurdities. Firſt, they lay a falſe …mputa…ion vponupon our doctrine, that wee ſhould hold Chriſts merits to be ſo meane, as to ſerue onelyonly to couer and hide ſinne; whereas wee expreſly teach, and that with one conſent, that for the merits of Chriſt, not onelyonly our ſinnes are pardoned, but alſo that grace is inſpired into our ſoules, and ſanctification, and new obedience, and Chriſt is made vntounto vsus of God, wiſedome, righteouſneſſe, ſanctification, and redemption: 1. Cor. 1. 30.1 Cor 1:30by which it appeareth, that we aſcribe euen as much in this regard to Chriſts merits, as they do; and therefore this is a mere cauill and ſlander, hatcht by them to breed diſgrace p. 105to our Religion. Next, they contradict themſelues: for to ſay, that Chriſt giueth ſtrength to our righteouſneſſe to purchaſe heauen, is to affi…me, that without our helpe, Chriſts righteouſneſſe was not of ſufficient valew to make that purchaſe: and yet the ſame men ſay, that Chriſts righteouſneſſe was of infinite valew. Now if it were of infinite valew, then it made the full and perfect purchaſe it ſelfe: and if it made the full purchaſe, then he need not giuegive ſtrength to our righteouſnes to doe the ſame. Thus either the one or the other muſt needes be falſe, except we will hauehave a double purchaſe of one and the ſame thing, and a double ſatisfaction of the ſame debt, which is in no caſe agreeable to the iuſtice of God. Laſtly, they ſhew their arrogancie, in that they ſcorne to receiue the kingdome of heauen, as an almes and free gift from God of his mere mercy towards them: but they will hauehave it like ſturdy and proud companions, as a due vntounto their deſerts, or a recompence to their ſeruice: nay, they will not hauehave it fromBel. de purgat▪ lib. 1. cap. 14. Chriſts purchaſe alone, but they will bee ioyned purchaſers with him, or elſe they will hauehave none of it: then which, what can be greater arrogancie? And thus by this vaine vaunt they fall into diuers palpable abſurdities, and plainely diſcouer, that it cannot any way be auoyded, but that by their doctrine of iuſtification, they doe exalt the dignity of man, and pull downe the glory of Chriſt our Sauiour.

24. The third doctrine whereby they derogate from Gods3. glory, is their monſter of merit, which I put in the next place, becauſe it iſſueth from the two former, as the Progenitours thereof, the doctrine of iuſtification by inherent righteouſneſſe, being as it were the mother of it, and that of free-will the Grand-mother: and ſo it cannot be, the fountaine being poyſoned, but that the waters ſtreaming there-from, muſt needes be infected: and becauſe malum creſcit eundo, an euill groweth worſe by propagation, and the daughter commonly exceedeth the mother in naughtineſſe, therefore this doctrine is firre more blaſphemous, then either of the former, and exceedeth them, both in derogating from Gods glory, and ſetting vp mans dignity againſt God. And the Proctors of the p. 106Romiſh Court, in no ſubiect doe more throat it out, then they doe in this, nor take more paines in any, as if their liuelyhood lay vponupon it. And yet, if we draw neere vntounto them, we ſhall eaſily perceiue, that all is but a vaine blaſt of words puffing vp the proud heart of man, and pulling downe the glory of Chriſt, as I hope I ſhall plainely and briefly manifeſt by the diſcourſe following.

25. Their doctrine touching the merite of workes, is in briefe this, that there is ſuch a dignity, excellency, and perfection in the workes of the Regenerate, that by the rule of iuſtice they doe not onelyonly deſerue temporall and ſpirituall bleſſings here in this world, but alſo eternall life and euerlaſting bliſſe in the world to come. In which doctrine, theſe three poynts are to be conſidered: firſt, that they make the good workes of the faithfull abſolutely and perfectly good,Bell▪ de iuſt. li. 4. cap. 16. able to ſtand out with the iuſtice of God, and anſwere the full rigour of the Law: ſecondly, they make them proportionable to the reward, for betwixt meritum and debitum, properly taken, as they doe, there is alwaies a Geometricall proportion: and thirdly, they place this meritorious dignitie in the worke done, as it is a worke, and that not paſſiuely, as it is wrought in vsus by grace, but actiuely as it worketh by freewill, as hath beene ſhewed.

26. That all theſe things are thus, as I hauehave ſaid, let vsus heare themſelues ſpeaking in their owne words. The workes of the Bell. de Iuſt. li. 4. cap. 16.iuſt (ſaith Bellarmine) are ſimply and abſolutely good. And in another place, They are ſo good and ſo perfect, that God were Idem lib. 5. cap. 16. & 17.vniuſt, if he ſhould not reward them with eternall life: and, that not onelyonly in reſpect of Gods promiſes, but euen in reſpect of the workes themſelues. And to prooue this, hee produceth ſeuen ſtrong reaſons, as he thinketh, but indeed weake ones, if they be throughly examined. Andradius, the approoued interpretour and defender of the Councill of Trent, goeth further,And. Orthod. …xpl c. lib. 6. and ſaith, that the heauenly bleſſednes, which the Scripture calleth the reward of the iuſt, is not giuen them of God gratis, and freely, but is due to their workes, yea God hath ſet forth heauen to ſale for our workes. Bellarmine alſo calleth good workes, Mercatura p. 107regni coeleſtis, the purchaſing of Heauen. The Rhemiſts Rhem. Annot. 2. Tim. 4 8. Heb. 6. 10.2 Tim 4:8Heb 6:10are yet more inſolent: Good workes (ſay they) are truely and properly meritorious, and fully worthy of euerlaſting life, heauen is the due and iuſt ſtipend which God by his iuſtice oweth to the perſons working by his grace, and that God ſhould be vniuſt, if Ruard. Tapper in expli. art. Louan. tom. 2. art. 9.he rendred not heauen for the ſame. But Ruardus Tapper is yet more impudent, for he ſaith, God forbid that the iuſt ſhould expect eternall life, as the poore man doth an almes, it is much more glorious that they ſhould hauehave it as Conquerours and Triumphers, Greg. de Valen. tom. 3. diſp. 7. q. 2 de Indulgent.as the prize due vntounto their labours. Gregory de Ʋalentia goeth yet further, and ſaith, That the workes of the faithfull, beſide their ſtrength of meriting, hauehave alſo a power of ſatisfying for the puniſhment.

27. Touching the proportion of our workes, with the reward, Bellarmine ſaith, That in a good worke proceeding from Bell. de Iuſt. li. 5▪ cap. 17.grace, there is a certaine proportion and equality, to the reward of eternall life, and that not only in regard of the promiſe and acceptation, but euen of the worke it ſelfe. And this he proueth in the place quoted by many arguments, which are worthy to be read, that we may ſee the very pith and ſubſtance of their opinion, touching the merite of workes. True it is, Bellarmine doth not make this proportion an abſolute equality betwixt the worke and the reward, according to the rule of commutatiue Idem li. 5. ca. 16.iuſtice, but onelyonly by the rule of diſtributiue iuſtice, which hath reſpect not ſo much to the worke, as to the worthineſſe of the perſon working. But herein he croſſeth other his fellow Ieſuites; For Suarez ſaith, That a ſupernaturall worke proceeding Suarez. tom. 1. in Thom. 3. d. 41. Sect. 3. Coſt. Ench. ca. 7.from grace, within it ſelfe, and of it owne nature, hath a proportion and condignity with the reward, and a ſufficient valew to be worth the ſame. And C…ſter affirmeth, that the reward which God giueth to our workes, belongeth after a ſort both to commutatiue and diſtributiue iuſtice, though the diſtributiue part of iuſtice, which requireth the dignity of the perſons, doth more ſhine forth in it then the commutatiue, which conſidereth the equality of workes. And the Rhemiſts, That our workes of their Rhem. Annot. in 1. Cor. 3. 8.1 Cor 3:8very nature deſerue eternall life, the reward whereof is a thing equally and iuſtly anſwering to the lyne and weight of the worke, p. 108rather then a free gift. Yea, he croſſeth himſelfe, for in the ſeuenteenth chapter, he auoucheth that the proportion betwixt the worke and the reward, is ratione operis, in reſpect of the worke. Now I confeſſe that ſome of them affirme indeed, the reaſon of meriting of our workes, to ariſe partly from this that we are adopted the ſonnes of God, and hauehave vnion with Chriſt, and ſo they are made meritorious by the dignity of the perſon which worketh them: and partly becauſe they proceede from grace; and alſo, partly by reaſon of the promiſe which God hath made vntounto them, whereby hee bindeth himſelfe that he will reward them: but let all theſeAndr. Orth. explicat. lib. 6. Caiet. 1. 2. q. 114. Bayus de merit. lib. 2. ca. 1. & 4. be granted (though all of them bee denyed by many of their owne Writers, who attribute merite to the worke, without relation either to the perſon, or to grace, or to the promiſe) yet it will not free their doctrine from palpable impiety, as the ſequent diſcourſe ſhall (I truſt) make apparant. After that I hauehave in oppoſition to this doctrine ſet downe the ſumme of that which we hold touching the dignity of good workes. I omit to name their merit of cōgruity, becauſe moſt of themſelues are aſhamed of it.

28. This is therefore that doctrine which our Church maintaineth concerning good workes: Firſt, wee beleeue aſſuredly that good workes are neceſſary to ſaluation, but ſo, Vt via regni, non cauſae regnandi, as the way to the Kingdome,Bern. de grat. & lib. Arbitr. not cauſes of raigning, and as ſignes of our Election, and forerunners of our future happineſſe, as Saint Bernard teſtifieth. This with one conſent we all teach, and the Romaniſts that ſlander vsus with the contrary aſſertion, cannot produce ſo much as one ſentence out of any of our Writers, which being rightly vnderſtood, doth import the contrary, as ſhall be hereafter fully proued. Secondly, wee hold, that as they are neceſſary in reſpect of vsus, ſo they are acceptable and well pleaſing to God, not for their own ſakes, but for our faith-ſake in Chriſt, in whome onelyonly the Lord is well pleaſed, both towards himſelfe and all his members. Thirdly, we beleeue that they are not onelyonly thus acceptable and well pleaſing in Gods ſight, but alſo that the Lord will reward them aſſuredly both in this p. 109life with temporall bleſſings, and in the life to come with eternall happineſſe; according to that of our Sauiour, Whoſoeuer Mat. 10. 42.Matt 10:42ſhall giuegive vntounto one of thoſe little ones to drinke a cup of cold water, in the name of a Diſciple, he ſhall not loſe his reward. But laſtly, we conſtantly aſſure our ſelues, that this reward is not giuen of God for the merite or deſert of the worke, but of the meere grace and mercy of God for the merits of Chriſt: according to that of Saint Bernard, The mercy of God is my merite: Ber. in Cā. ſer. 61 Aug. de grat. & lib. arbit. cap. 9.and of Saint Augustine, God bringeth vsus to eternall life, not for our merits, but for his owne mercy. For a reward is not onelyonly taken for a due debt in Scripture, but alſo for a free gift, as may appeare by comparing Mat. 5. 46. with Luk. 6. 32.Mat. 5. 46. Luke 6. 32.Matt 5:46Luke 6:32 In the one place wherof the Holy Ghoſt vſeth the word foreign, in the other foreign, ſpeaking of the one and the ſame thing. So that the ſumme of our doctrine is this in few words, wee renounce not good workes, but the merit of workes: and wee verily beleeue that Chriſt is the ſtore-houſe of all merite, and that out of him there is no merite to be found in any, no not in the iuſteſt that euer liued: and yet the merits of Chriſt, as his righteouſneſſe, are made ours by imputation; and in that ſenſe onelyonly we may bee ſaid to merit and deſerue eternall life. As for our beſt workes, though they bee wrought in vsus by grace, yet paſſing through the corrupt channell of our defiled nature, they get themſelues ſuch a tincture and ſtaine, as in regard of the corruption which cleaueth cloſe vntounto them, they can deſerue nothing at Gods hand, if he ſhould lay them to the rule of his iuſtice, and not weigh them in the ballance of his mercy. This is our doctrine: and that it is ſo, I appeale to Bellarmine himſelfe, who confeſſeth, that by faith alone wee Bell. de iuſt. li. 4. cap. 1.doe not exclude other vertues, but the merit of them; and that we make good workes neceſſary to ſaluation, Neceſſitate praeſentiae, non efficientiae, as he termeth it, By neceſſitie of their preſence, not by neceſſitie of efficiencie. Let vsus therefore now come to the examination of both theſe doctrines, and ſearch which of them doth giuegive moſt glory to God, and honour to Chriſt our Sauiour in this maine pillar of our Redemption.

29. And firſt, doth not that doctrine tend manifeſtly to p. 110the embaſing of Gods mercy, which teacheth men not to relie wholly vponupon that for their ſaluation, but partly vponupon their owne merits? Eſpecially, ſeeing grace and workes, merit and mercy, cannot ſtand together, no more then light andRom. 1…. 6.Rom 1:6 darknes, as the Apoſtle teacheth, If it be of grace, it is no more of workes, or elſe were grace no more grace; but if it be of workes, it is no more grace, or elſe were worke no more worke. So may we truely ſay, If ſaluation be of mercy, then it is not of merit, or elſe were mercy no more mercy; but if it be of merit, it is no more of mercy, or elſe were merit no more merit: and ſo by kindling the fire of merits, they vtterly dry vp the fountaine of mercy. And for that cauſe Saint Bernard maketh theQuo ſupra. mercy of God his onelyonly merit. And Saint Auguſtine diſclayming all merits, and laying clayme onelyonly to Gods mercy, ſaith as before; God bringeth vsus to eternall life, not for our merits, but for his owne merciemercy: And in another place, His promiſe Aug. in Pſal. 88.Ps 88is ſure, not according to our merits, but according to his Chryſoſt. in Coloſ. hom. 2.mercy. And Chryſoſtome ſaith, That no man ſheweth ſuch conuerſation of life, as that he may bee worthy of the Kingdome of heauen, but it is wholly the gift of God. In all theſe places merit is oppoſed vntounto mercy, as things of their owne condition incompatible, and therefore one muſt needes exclude the other.Aug. cont. Pelag. & Celeſt. lib. 2. cap. 24. And ſure in reaſon it muſt needs be ſo, for mercy is free, Grace is not grace in any ſort, if it be not free in eueryevery ſort (ſayth Auguſtine) but merit requireth the reward of debt: Mercies obiect is miſery and vnworthineſſe, but merit is dignity and worthineſſe, and therefore cannot bee the obiect of mercy: Mercy reioyceth againſt iuſtice, but merit appealeth vntounto iuſtice, and challengeth God of vniuſtice, if it bee not recompenced. Laſtly, in mercy, God is the Agent, and ſinfull Man the Patient; but in merit, righteous Man is the Agent, and God the Patient. And therefore, betwixt theſe two things, Merit and Mercy, there is ſuch a diſproportion and contrariety, that they cannot be reconciled together.

30. I but they ſay, our workes are not meritorious of themſelues, but partly as they proceede from grace, and are wrought in vsus by Gods Spirit, and ſo it is Gods mercy, that p. 111we are enabled to merit; and partly by vertue of Gods promiſe, whereby hee hath engaged himſelfe to crowne thoſe merits with glory, which he hath wrought in vsus by grace: to which double obiection I returne this double anſwere. Firſt, if all good workes iſſue from the roote of grace, as they doe indeede, then how can we merit thereby, ſeeing that which doth merit, muſt bee our owne, and not anothers, eſpecially his of whom we looke to merit? (So ſaith Hilary) it is for him Hilar. de trinit. lib. 11.to merit, who himſelfe is to himſelfe the Author of getting his merit: and therfore if it be true which they affirme, that Gods grace is the onelyonly fountaine of all good workes (as without doubt it is) it is ſo farre from following thence, that therefore our workes are meritorious, that it followeth by mere neceſſary conſequence, that therefore they are not meritorious. And this concluſion is made by diuers of the ancient Fathers themſelues, We hauehave nothing to reioyce or glory of (ſaith S. Cyprian)Cyprian ad Quir. lib. 3. c. 5. Bern. in annun. ſer. 1. therefore nothing to merit, becauſe we hauehave nothing of our owne: The merits of men are not ſuch (ſaith S. Bernard) as that life eternall by right is owing for them (and why?) becauſe all merits are the gifts of God; and ſo man is rather a debter to God for them, then God to man. And S. Auguſtine, Eternall life ſhould Aug. epiſt. 105.be rendred as due vntounto thee, if of thy ſelfe thou hadſt the righteouſneſſe, to which it is due: but now of his fulneſſe wee receiue not onelyonly grace now to liue iustly in our labours to the end, but alſo grace for this grace, that afterward wee may liue in reſt without reſt. So then, if our good works ariſe only frō Gods grace, this maketh plaine againſt all merit, as they know well enough, and therfore (behold their fraud, and the myſterie of iniquity) though they ſhadow the matter with goodly words of grace and mercy, yet vponupon free-will they hang the vertue and effect of this grace, and from that fountaine doe they deriue vntounto man all this merit, which they talke ſo much of: and ſo howſoeuer they aſcribe vntounto Gods grace the cauſe of merit, yetBel. de Iuſtific. lib. 5. cap. 10. in very deede with them, it is free-will that maketh a worke meritorious.

31. Secondly, I anſwere, that when God doth promiſe to reward our workes with eternall life, eternall life is due to vsus, p. 112but not for our workes ſake, but for his promiſe ſake: for many things are due by promiſe, which hauehave no reference to any deſert. As if the King ſhould promiſe one of his ſeruants a thouſand pound of his mere liberality, for keeping a Hawke, he is bound to pay him ſo much: but is it from the ſeruants deſert, or from the Kings bounty? So God promiſeth eternall life to our workes, and by reaſon of his promiſe, wee may challenge it as our due, but yet it is not for our worke, but for his word ſake, as Saint Auguſtine confeſſeth, when he ſaith: God is become a debter, not by receiuing Aug. de verbis Apoſtol. ſer. 16.any thing from vsus, but by promiſing what it pleaſed him: therfore a reward giuen by promiſe, is ſo far frō importing deſert, that it rather ouerthroweth the very foundation thereof, by being a worke of mercy: as the ſame Auguſtine ſaith in another place: The promiſe is ſure, not according to our merits, but according to his mercy. The doctrine of merit then vndermineth the mercy of God, which way ſo euer they turne themſelues, whether to grace, as the cauſe of the worke, or to Gods promiſe, as the cauſe of the reward.

32. Againe, by this doctrine, not onelyonly the mercy of God is darkened, but alſo the merits of Chriſt quite euacuated, and made of no force: for if Chriſts merits were ſufficient, what neede there then any ſupply of our owne: if our owne merits be neceſſarily required, then Chriſts merits were not ſufficient. If Chriſts merits were perfect, then mans merits cannot be added vntounto them, for that is perfect, to which nothing can be added: but if mans merits muſt bee added to them, then it followeth, that Chriſts were not perfect; and ſo no merits at all: for this property is required in a merit, that it bee perfect: and ſo either they muſt denie the neceſſity of our meriting, or confeſſe the vnſufficiencie of Chriſt: either they muſt acknowledge Chriſts merits to be vnperfect, or ours to be vnneceſſarie, yea none at all. I but (they will ſay) Chriſt did not onelyonly merit the pardon of our ſinnes, but alſo that our workes ſhould be meritorious of life euerlaſting: and by this (ſat they) are Chriſts merits more magnified then by vsus, becauſe the greater the gift is, the greater is the glory of p. 113the giuer: ſo that our meriting doth not argue any want in his merits, but rather proue a greater efficacie to be in them: for to this end will hee hauehave vsus to merit, partly that we may ſhew our ſelues like vntounto him, and partly to traine vsus vp in good workes by this ſpurre. All theſe are but ſhifts, and indeede mere cauils, for firſt, to ſay, that Chriſt did not alone merit for vsus eternall life, but alſo grace, that ſo we might merit eternall life for our ſelues: what is it, but to make vsus our owne Sauiours; for all our merits come from grace and freewill ioyned together, as hath beene ſhewne, and grace is nothing with them, except free-will concurre with it: for they teach, that we may receiue it if we will, and when we hauehave it, we may merit, if we will, eternall life, or elſe goe without it. What is this (I ſay) but to affirme, that a man is not ſaued by Chriſts merits, but that by the helpe of grace hee doth ſaue himſelfe by his owne merits? and ſo they ſhoue Chriſt out of his office, and put themſelues in his roome.

33. Secondly, I anſwere, that the efficacie of Chriſts merits, is greater in purchaſing eternall life for vsus by himſelfe alone, then in giuing vsus ableneſſe to merit it for our ſelues; becauſe it is a greater glory, and a token of greater power, to effect a thing immediatly without meanes, then by the mediation or vſurpation of any meanes whatſoeuer. In the former, all the honour is to the worker, in the later there muſt needes be ſome glory aſcribed to the meanes, and ſome power attributed vntounto them: and therefore to ſay, that Chriſt hath onelyonly merited by himſelfe without vsus eternall life for vsus, is to giuegive the entire and perfect glory vntounto him, and none vntounto our ſelues: and to affirme, that hee merited to make our workes meritorious, is to derogate from his glory, and to detract from the efficacie of his death and paſſion.

34. And here we may ſee the vanity of Bellarmines aſſertion, who to proue, that by this doctrine of theirs, they aſcribeBel. Ibid. more efficacie to Chriſts merits then we doe, bringeth in this ſimilitude, Sicut quòd Deus, &c. that is, As in that God vſeth the Sunne to lighten the world, fire to heat it, ayre and raine to refreſh it, is not an argument of weakeneſſe in God, that hee cannot p. 114doe all theſe things by himſelfe without them, but rather of his omnipotencie, in that hee was not onelyonly able to doe theſe things himſelfe, but alſo to giuegive power to thoſe creatures to doe them: ſo it is an argument of greater power in Christs merits, to giuegive ſtrength to our workes to merit heauen, then if hee did it for vsus without our workes. I, but by Bellarmines leaue (that I may ſpeake with all humble reuerence to the diuine Maieſtie) the power of God had beene more manifeſt, and his omnipotencie more conſpicuous (I doe not ſay had beene greater) if he ſhould doe theſe things immediatly by himſelfe, then it is by the glaſſe of the creatures. As when the Lord came downe in perſon vponupon mount Sinai, and gaue the children of Iſrael the law from his owne mouth, his glory was more famous and fearefull, then when hee ſent it them after by the hand of Moſes, though written with his owne finger, as the other was ſpoken with his owne mouth. And therefore it is ſaid, Exod. 20. that the people were ſo aſtoniſhed at Gods voyce, that they deſired, that hee would ſpeake no more vntounto them in his owne perſon, but by his ſeruant Moſes. Adde herevnto, that God in his wiſedome ordayned thoſe creatures to that end and purpoſe, and therefore we muſt not diſpute (as Bellarmine doth) whether it ſhould hauehave beene a greater token of his omnipotencie, if hee had, or if hee had not created them; but humbly ſubmit our ſelues to his wiſedome, knowing, that his thoughts are not like ours, nor his counſels like ours, Eſay 5…. 8. 9.Isa 5:8Isa 5:9but as the heauens are higher then the earth, ſo are his wayes higher than ours, and his thought aboue our thoughts: but for the merits of Chriſt, he hath reuealed in his word, that in them onelyonly wee are to finde ſaluation: and therefore wee muſt beleeue, that he is moſt glorified by that doctrine, which teacheth vsus to rely onelyonly vponupon them: and as for the power in them, to cauſe vsus to merit, it is no where to be found in Scripture, and therefore not to be thought to be for the aduancement of his glory: beſides, to ſay, that Chriſts honour is encreaſed by mans merit, is plaine blaſphemie, for, who hath giuen any thing to God, Rom. 11. 25. He ſtandeth not in neede of our good Rom. 11. 25. Pſal. 16. 2.Rom 11:25Ps 16:2decdes, Pſal. 16. 2. Indeede, we doe glorifie God by our good p. 115workes, but that is not by encreaſing, but by publiſhing and proclaiming of his glory: but the Romaniſts ſay, that the glory of Chriſts merits is augmented by our merits, which muſt needes be a moſt blaſphemous ſpeech. In a word, ſeeing we doe not finde in Scripture, that Chriſt died to giuegive merit to our workes; but to purchaſe pardon to our ſinnes, and obtaine life for vsus; wee muſt bee content to thinke that this ſerueth moſt for his glorie, and that the contrarie is derogatory thereunto.

35. Laſtly, where did we euer read, that wee muſt be like vntounto Chriſt in meriting? we read, that wee muſt bee holy as he is holy, and humble and meeke as hee was humble and meeke, and patient as he was patient; to wit, in quality, not in quantity, in imitation, not in perfection: but to merit as he did, is no where to be found: nay, it is a thing impoſſible, for it is an infinite and omnipotent worke of righteouſneſſe, that can deſerue any thing at the infinite iuſtice of the omnipotent God, and it muſt bee of infinite valew, that can purchaſe that infinite reward. And therefore it was neceſſarie, that he which ſhould be our Redeemer, ſhould alſo be God, becauſe neither Angell nor Archangell, nor any creature elſe could performe a worke of that price, which might be ſufficient to merit the kingdome of heauen. It is therefore a moſt groſſe blaſphemie, to ſay, that we muſt be like vntounto Chriſt in the point of meriting: for it maketh eueryevery man a Ieſus, that is, a Sauiour and Redeemer to himſelfe. Therefore to conclude, I ſay with S. Bernard, Let the glory remaine to the Lord vntouched, Bern. in Cant. ſer. 13.he hath triumphed ouer the enemie alone, he hath freed the captiues alone, hee hath fought and conquered alone: and with S. Augustine, To whom we are endebted for that we are, to him we Auguſt. in Pſal. 144.Ps 144are endebted, that wee are iustified: let none attribute to God his being, and to himſelfe his iustifying; for it is better which thou giueſt to thy ſelfe, than that which thou giueſt vntounto God; thou giueſt the lower thing vntounto God, and the higher to thy ſelfe, giuegive all to him, praiſe him in all. This wee doe by our doctrine, and they the contrary: and therefore it is moſt manifeſt, that by this doctrine of theirs, mans glory is exalted, p. 116and Chriſts defaced, mans merits lifted vp, and Chriſts pulled downe, which cannot ſtand with the truth and ſincerity of Chriſtian Religion.

36. The fourth doctrine which tendeth directly to the diſhonor4. of God, & the abaſing of Chriſts glory in the worke of our redemption, is their paradox of humane ſatisfactions: by which they teach, that Chriſt by his death hath made ſatisfaction for the guilt of our ſinnes, and the eternall puniſhment due vntounto them, but wee our ſelues muſt ſatisfie the iuſtice of God, for the temporall puniſhment either in earth or in Purgatory: whereas we on the contrary teach and beleeue, that by Chriſts death and paſſion, a perfect and all-ſufficient ſatiſfaction is made to the iuſtice of God, for all the ſinnes of men, and for all the puniſhment thereof, both eternall and temporall. As for our doings or ſufferings, we acknowledge the one to be ſabordinately required as fruites of our faith, and the other neceſſary to be ſuſtained as meanes of our mortification. And touching offences againſt our brethren, we hold it neceſſary that we make ſatisfaction to ſuch whom we hauehave wronged any wayes, either by confeſſion, reſtitution, or puniſhment, as the caſe ſhall require; yea, wee acknowledge that a Canonicall or Eccleſiaſticall ſatisfaction is to be made to the Church, or any part thereof, when as we hauehave giuen iuſt ſcandall and offence there vntounto. But in all theſe wee denie, that there is any vertue or power to expiate our ſinnes, or to make ſatisfaction to God for the puniſhment thereof, either temporall or eternall; that to do, is only proper and peculiar to the Croſſe of Chriſt: for as the diſobedience of the firſt Adam brought vponupon vsus not onelyonly eternall puniſhments, but alſo temporall; ſo the obedience and merit of the ſecond Adam, hath made ſatisfaction to God for both.

37. And herein we agree both with the holy Scripture in many expreſſe places, as 1. Iohn 2. 2. He is the propitiation for our ſinnes. And Rom. 5. 18. For the eternall puniſhment of them: And Eſay 53. 4. For the temporall; for there it is ſaid, that he tooke vponupon him our infirmities, and bore our ſickneſſes. And with the holy Fathers; for Saint Auguſtine plainly affirmeth, p. 117That temporal afflictions before forgiuenes, are the puniſhments of Aug. de pe… mer. & remiſ. li. 2. ca. 34. Origen hom. 16. in Gen. Tert. Apol. c. 41.ſin; but after forgiuenes are the fights & exerciſes of the iuſt. And Origen, That which is to the iuſt, the exerciſe of vertue, is to the vniuſt, the puniſhment of ſin. And Tertullian, The plagues of the world are to one for puniſhment; to the other for admonition & aduertiſement: and this is the very ſubſtance of our doctrine.

38. As for our aduerſaries, they bluſh not to affirme, euenConc. Trid. ſeſ. 4. ſub. Iul. cap. 8. the Councill of Trent it ſelfe, that when God forgiueth a ſinner, yet he forgiueth not all the puniſhment, but leaueth the party by his owne workes to ſatisfie till it bee waſhed away, and that the bloud of Chriſt doth not ſerue to acquite vsus from the temporall puniſhment, Bell. de poeniten. lib. 4. cap. 6.but that we muſt acquite our ſelues, either by our owne works, as prayer, almes, & faſting, &c. or by our ſuffrings, either in this life, or in Purgatory. Yes, ſome of the chiefeſt of them areGreg. de Valent. tō. 4. diſp. 7. q 14. bold to auouch, that the recōpence made by ſatisfaction, reſpecteth not only the temporall puniſhment, but ſome part of the offence alſo, and the wrath of God. And others ſay, That a ſinner by the Caict. Soto. Suar. tom. 1. d. 4. l. 9.grace of God may ſatisfie for his ſinne condignely, and equally, and by that ſatisfaction obtaine pardon. And that which is more then all the reſt, ſome of them affirme without bluſhing, that Chriſt by his ſacrifice on the Croſſe ſatisfied onelyonly for originall ſinne, and not for actuall after Baptiſme. Bellarmine indeed isBell. de miſſa. li. 2 cap. 2. aſhamed of this doctrine, as he might well bee, but yet it is plainely maintained by Gregorie de Ʋalentia. And this in briefe is the dunghill of Popiſh ſatisfactions, from whence ſteame forth like vapours, their Purgatorie, and Pardons, and Penance, and much more ſuch like trumpery.

39. But let vsus leaue them to their manifold errours, and come to the examination of this one poynt, whether they or we bring more diſhonour to the Croſſe of Chriſt. And to the purpoſe, firſt, the very nature of ſatisfaction, which as they affirme, is the yeelding of a ſufficient recompence to God for a treſpaſſe committed, is inough to prooue that their doctrine tends to the ſingular impeachment of the Croſſe of Chriſt: for if Chriſt hath made a full and perfect ſatisfaction vponupon the Croſſe, as without all doubt he did, he himſelfe conteſting in that his laſt ſpeech, It is finiſhed; then what neede any addition p. 118of humane ſatisfactions? If there be ſuch a neceſſity of humane ſatisfactions, as they make, then Chriſts ſatiſfaction muſt needs be imperfect, and ſo no ſatisfaction at all: for an imperfect ſatisfaction is no ſatisfaction, as the very word it ſelfe implyeth, importing a ſufficient recompence to be made to the party offended: And if it be perfect, it muſt be full and abſolute, that is, ſuch as needeth nothing elſe to be added vntounto it. But they require ſomething to be added to Chriſts ſatisfaction; and therefore muſt needs hold that it is not a full, perfect, and abſolute ſatisfaction: for it implyeth a manifeſt contradiction to affirme any thing to be a full and perfect cauſe of it ſelfe alone, and yet to adde another to it, as a ioynt cauſe to produce the ſame effect.

40. But they will anſwere, that mans ſatisfaction is not to ſupply the want of Chriſts, but to apply it vntounto vsus, and to fulfill his will and ordinance: for Chriſts ſatisfaction (ſay they)Coſt. Ench. p. 395 Biſh. contra Refor. Cathal. Bell. de poenit. li. 4. cap. 14. is of infinite value, and might aſwell hauehave taken away the temporall puniſhment, as the eternall, but that God will hauehave it otherwiſe, for the mortifying of ſinne in vsus, and making vsus conformable to Chriſt our head. This anſwere of theirs may ſeeme to carry a ſhew of ſound reaſon, but in very deed it is but a ſhift, and a golden couer to blanch the vglineſſe of their doctrine, for it were odious for them to ſay plainely, that Chriſts ſatisfaction ſtood in need of a ſupply, or was any wayes imperfect; and therefore they would not hauehave men to thinke ſo of them, though in truth they both thinke and ſpeake ſo of Chriſt, when they a little forget what they are a doing, and by infallible conſequence their doctrine concludeth no leſſe: for plaine ſpeech thus writeth Gabriel Biel, Though the paſſion of Biel. ca. 3. d. 19. art. 2. concl. 5.Chriſt be the principall merit, for which the grace of God, and the opening of heauen, and the glory thereof be giuen; yet it is neither the ſole nor totall meritorious cauſe, but alwaies there concurreth ſome worke of him that receiueth the grace. And Miletus, Milet. li. Diſcuſſ.Chriſt indeed is the generall cauſe of our ſaluation, but yet particular cauſes are to be added to this, and ſo he is not the totall and whole cauſe. And Bellarmine himſelfe by conſequenceBel. de Purgat. lib. 1. cap. 14. confeſſeth as much, when he ſaith, that a righteous man hath p. 119right to the Kingdome of heauen by a two-fold title, one of the merits of Chriſt, another of his owne merits. Theſe bee plaine ſpeeches, and ſhew what their meaning is: ſo that howſoeuer they gloze ouer the matter with goodly words, yet it is nothing but poyſon in a painted boxe, wherewith the ignorant may be infected, but the skilfull are able to diſcerne their fraud. And here obſerue the contrariety of Bellarmines ſpeech to another ſaying of S. Bernard to the ſame purpoſe. Christ Bernard.(ſaith Saint Bernard) hath a double right vntounto the kingdome of heauen, one by inheritance, as he is the Sonne of God, another by purchaſe, as he bought it by his death, the firſt he keepeth to himſelfe, this latter he imparts to his members. This by S. Bernards Diuinitie is all the right that a faithfull man hath to the kingdome of heauen, by Chriſts purchaſe: and vponupon this onelyonly doth that good man, and all other of Gods children relie: but Bellarmine giueth him another title, to wit, by purchaſe of his owne merits, which as it is a ſtraine of his owne wit: ſo let him keepe it to himſelfe, and make merry with it, for wee will hauehave nothing to doe with it.

41. As for that which they ſay, that our ſatisfactions ſerue not to ſupply the want, but to apply the efficacie of Chriſts vntounto vsus, is a more ridiculous and ſhifting deuice then the other: for firſt, how can that be, when as ſinne is firſt pardoned, which is by the ſatisfaction of Chriſt? and then long after commeth our ſatisfaction, if not in this life, yet ſure in Purgatorie. The applying of a thing, is a preſent act, ariſing betwixt the agent and the patient, therefore if our ſatisfaction doe apply Chriſts vntounto our ſoules, then it followeth, that Chriſt hath not ſatisfied for our ſinnes, till wee hauehave ſatisfied for the temporall puniſhment of them, which is flat contrarie to their owne principles. Secondly, that which applieth, hath relation to that which is applied, as to the obiect: but our ſatisfaction hath no relation to Chriſts ſatisfaction, as the obiect, but is onelyonly referred to the temporall puniſhment, and to the iuſtice of God, as they affirme, therefore it cannot apply it vntounto vsus. And laſtly, how diſſonant is it vntounto reaſon, that a ſatisfaction ſhould apply a ſatisfaction, as if one medicine p. 120ſhould apply another to the patient. It is the hand that applieth the medicine, and not another medicine: ſo it is faith that applieth Chriſts ſatisfaction vntounto our ſinnes, and not our ſatisfaction. Nay, except the merits of Chriſt be applied to our beſt works and ſufferings, they cannot ſtand before Gods iuſtice, neither can they be meritorious, as they themſelues confeſſe: ſo that it will follow by this doctrine, that our ſatiſfactions are both the hand to apply Chriſts, and the thing to which it is applied. All which is moſt repugnant, not only to Religion, but euen to reaſon it ſelfe.

42. Laſtly, when as Bellarmine affirmeth, that ad maiorem, Bel. de Purgat. lib. 1. cap. 10.&c. that is, for the greater glory of God who is ſatisfied, and the greater honour of man ſatisfying, it pleaſed Christ to ioyne his ſatisfaction to ours: He plainely diſcouereth the ſcope of their doctrine, to bee the aduancement of the dignity of man; whereunto indeede he ioyneth the glory of God (for elſe all men would cry fie vponupon ſuch a Religion:) but yet it both detracteth greatly from the glory of God, in aſcribing ſome dignity vntounto man, and peruerteth the true end of the Goſpel, which is not the partial, but the entire honor & glory of God: For, as S. Paul ſaith, Gods power is moſt clearly ſeene in our weaknes, 1. Cor. 12. 9. Dan. 1. 7.1 Cor 12:9Dan 1:7and his righteouſnes in the confeſſion of our ſhame, & his glory in our baſenes and vilenes, that no fleſh might reioyce in his preſence, but that he onelyonly might be exalted at that day. But by this1. Cor. 1. 29.1 Cor 1:29 Romiſh doctrine, eueryevery iuſt mā may reioyce in his own dignity, & may lift vp himſelfe in the preſence of God; as if he were the ioynt cauſe of his own ſaluation together with Chriſt, and that Chriſts ſatisfaction had beene nothing auaileable to him, except he had applied it to himſelfe by his owne ſatisfaction.

43. Thus they deuide ſaluation, as it were party parpale betwixt Chriſt and man, and paralell them together. And whereas they ſay, that we muſt be like vntounto Chriſt, as in meriting, ſo in ſatisfying; what doe they but intrude man into the fellowſhip of Chriſts office? for our imitation of Chriſt ſtandeth in a conformity to his conuerſation and life, and of thoſe things onelyonly which concerne his perſon, and are imitable, but not in being like vntounto him in his office: and therefore p. 121when they ſay, that we muſt be like vntounto Chriſt in ſatiſfying, they make eueryevery man that is ſaued, a Ieſus and Sauiour to himſelfe, becauſe they make him to imitate him in thoſe things, wherein conſiſteth his being our Chriſt. Then which, what can be more contrary to the honour of Chriſt?

44. Theſe bee the foure principall poynts, whereby the glory of Gods mercy, and Chriſts merits, and the holy Ghoſts grace is greatly defaced, and in ſtead thereof, mans nature and merits exalted. Beſides theſe, there are diuers other doctrines of the Church of Rome, which bring forth the ſame fruit, ſome of which, I will onelyonly name, and ſo conclude this th… argument. And firſt, by the doctrine of the Popes ſupremacie, they detract from the power of Chriſt, and conſequently from his glory: for both they endow the Pope with thoſe titles, which properly belong to Chriſt, as to be the Father Bel. de Concil. lib. 2. cap. 17.in Gods family, the vniuerſall Paſtor, the head of the Church, the husband and bridegroome of it: and all other names which are giuen to our Sauiour Chriſt in holy Scripture (whereby it is ſhewne, that he is aboue the Church:) and alſo they attribute the ſame power to the Pope, which belongeth properly to Chriſt, as to pardon ſinne, to diſpenſe with the law of God, to open and ſhut the gates of heauen, not miniſterially, but abſolutely and iudicially, to depoſe Kings, and to diſpoſe of Kingdomes, and ſuch like. Now, what a diſhonour is this to him, in whoſe thigh is written this glorious title, The King of Kings? Hee muſt not be the onelyonly head of the Church, but the Pope muſt be a ioynt head with him, nor hee the ſole Gouernor, but the Pope muſt be his Vicar: nor the ſole husband of the Church, but the Pope, in his abſence, muſt be her huſband in his roome. Could a mortall man endure this iniurie? And doe wee thinke that the Sonne of God will beare it? Either Chriſt is not able to gouerne alone, or not willing; they will not ſay not able, leſt their blaſphemy ſhould be too too odious: and if they ſay, not willing: how can hee not be willing to maintaine his owne glory, or not bee vnwilling to be confederated with a ſinfull Pope (for ſo often they are) in the diſpoſition of his Kingdome? Let them make the beſt that p. 122they can of it: yet it appeareth, that Chriſts gouernment is diuided betwixt the Pope and him, and ſo muſt the glory alſo needs be diuided,

45. Secondly, by their doctrine of the Inuocation and Interceſſion of Saints, what doe they but diuide the office, and ſo the glory of the Mediatour-ſhip, betwixt Chriſt and them? for they teach that Chriſt is our Mediatour of Redemption, but the Saints Mediatours of Interceſſion, whereas we with the Scripture make Chriſt Ieſus to be the onelyonly and ſole Mediatour both of Redemption and Interceſſion. Wee honour the Saints, but wee pray vntounto God alone in the name of his Sonne; they adore the Saints, and make their prayers vntounto them as well as vntounto God: yea, more prayers do they powre out by numbers vntounto them, then vntounto God. What is to diſhonour God and Chriſt, if this be not?

46. Thirdly, by their doctrine of traditions, they derogate greatly from the glory of Gods mercy towards his Church: for they hold that the written word is not ſufficient for a Chriſtian man to ſaluation, without the helpe of Eccleſiaſticall traditions: whereby they plainely inſinuate, that either God had not that care of his family the Church, as he might hauehave had, ſeeing hee left not for it a perfect and certaine rule for the gouernment thereof, but ſent it ouer to vncertaine traditions; or that wiſedome which all Law-giuers labour to attaine vntounto, ſeeing hee could not at the firſt prouide for all future occaſions; or that louelove that he would not: one of theſe doth neceſſarily follow from their doctrine.

47. Laſtly, by their doctrine of worſhipping of Images, whereby they giuegive vntounto ſtockes and ſtones part of that religious worſhip which is due vntounto God. We teach that all religious worſhip is due vntounto God alone. They on the contrary maintaine, that latria, that is, diuine worſhip is Gods due; but dulia, that is, ſeruice is to be giuen to Images. Yea, that the Crucifixe is to be worſhipped with diuine worſhip, which is due onelyonly to God. Who ſeeth not what manifeſt iniury they offer to Gods glory, by this ſuperſtitious worſhip of dumbe and dead Images?

p. 12348. And thus, omitting many other like poynts which might be inſerted in this place, I hope that the Minor propoſition is ſufficiently demonſtrated, that the Church of Rome doth by many doctrines derogate from the glory of God, and the merits of Chriſt. And therefore the concluſion muſt needs follow, being built vponupon an vnmooueable foundation, that, that Religion which maintaineth ſuch doctrines, is not the truth of Chriſt, but the ſeduction of Antichriſt.