The True Catholic, Tract · Section 3 · Chapter 1
1. Of mans free will.
THE Fathers of the councell of Trent,Conc. Trid. Seſſ. 6. ca. 5. concerning this weightie matter, declare their iudgment thus: The beginning of iuſtification, in thoſe that hauehave yeeres of diſcretion, is from God, by Ieſus Chriſt, his grace preuenting them: that is, by his calling, by which they are called, without any of their deſerts, as ſuch who by their ſinnes, were turned away from God, and are now prepared by his grace, ſtirring them vppe and helping them to conuert themſelues to their owne iuſtification, by their free aſſenting and working iointly with this grace. So that God toucheth mans heart, by the light of his holy ſpirit, neither doth man himſelfe nothing, receiuing that inſpiration (who might alſo hauehave refuſed it) nor yet could he hauehave mooued himſelfe, without the grace of God, to righteouſneſſe before him, of his owne free will. And therefore it is ſaid in the holy Scripture: Turne ye vntounto me, and I will turne vntounto you. We are here put in mind of our freedome. And when we anſwere, turne vsus O Lord vntounto thee, and we ſhall be turned: we confeſſe that we are preuented by the grace of God. This is the ſentence of the councell of Trent, wherein they teach, that in mans firſt calling to God, Gods grace doth but only ſtirre vp his will, as being a ſléepe, and helpe it, as being weake: And that being thus wakened and helped, and ſtrengthned; it doth fréely and willingly yéeld to this grace, and ſo helpes her owne iuſtification.
But this their aſſertion diminiſheth the grace of God, which euerie true Catholique muſt acknowledge that he hath receiued, and it extols too much mans corrupt nature,Rom. 6.8. Epheſ. 2.1. 2. Cor. 3.5. which euerie true Chriſtian muſt with the Apoſtle confeſſe to be in himſelfe. Man was not onelyonly a ſléepe through his ſinnes, but dead in them, as Saint Paul teacheth: neither was he onelyonly weake, but vnapt, vnfit, foreign, as the Gréeke worde ſignifies, to thinke a good thought, much leſſe to doe a good worke. There remained not in man, as in one that ſléepeth, his former ſtrength, ſo that hee néedes nothing,Gen. 3.10. but wakening, to doe his dutie; but he was now quite ſpoiled and robbed thereof, and left naked: as Adam himſelfe confeſſeth, and now ſtands néede of a ſupplie of newe ſtrength to be giuen him. And therefore our Sauiour (to let paſſe all Metaphors and allegories) tels Nicodemus in plaine termes, That vnleſſe a man be borne againe, Ioh 3.3.he cannot enter into the kingdome of heauen. This is more then the helping of a man vp that is fallen downe; or wakening one that is a ſleepe. Man muſt be borne againe: he is ſtarke dead: he muſt hauehave new life put in him, if he euer will enter into the kingdome of heauen. And this muſt all Gods children confeſſe. This was the firſt leſſon concerning his ſaluation, that our Sauiour Ieſus taught Nicodemus: and as manie as do minde to be ſaued muſt alſo learne it:Mat. 5.3. and this will make them poore in ſpirit, which is the firſt ſteppe to bleſſedneſſe. Nay our Sauiour there plainly teacheth, that that which is borne of the fleſh is fleſh. Whereby we maie learne what we are by our owne nature, nothing but fleſh, ſonnes of Adam, hauing no goodneſſe left in vsus: but that we maie become the ſonnes of God, we muſt be borne againe, and receiue Gods ſpirit; and by it, be now not helped (as the Councell of Trent teacheth) but quickened and made aliue againe to do good works. And therefore Saint Paul agréeing to this doctrine of our Sauiour writes:Eph. 2.8. that by grace yee are ſaued, through faith; and that not of your ſelues, no not in parte; as the Councell here would hauehave it. For it is Gods gift (ſaith the Apoſtle:) and dare we imagine that Gods gifts, are not moſt free, moſt ample? Dare we our ſelues challenge anie part in them: this no doubt were diueliſh pride & proud preſumption. Nay but that which followes, plainlie prooues the ſame: Not of workes (ſaith Saint Paul) leaſt anie man ſhould bragge. In this matter of our ſaluation, God will hauehave all the glorie himſelfe; man maie challenge no part thereof: God will not hauehave him bragge, no not of a mite thereof: he will hauehave all the glorie thereof aſcribed to himſelfe alone. As all the Saints of God in the Reuelation to our inſtruction, doe alſo confeſſe:Reu. 7.10. And they cried with a lowd voice, ſaying: Saluation commeth of our God, that ſitteth vponupon the throne, and of the Lambe. Shall they thus alowde crie out this leſſon to vsus; and ſhall we not heare them? ſhall they all with one conſent teſtifie this; and ſhall we not beléeue them? But Saint Paul to make this matter more manifeſt goeth on forward: For wee are his workmanſhip created in Chriſt Ieſu to good workes, which God alſo hath long prepared before, that wee ſhould walke in them. This is an inuincible reaſon, able to ſtoppe the mouths of all bragging Phariſes: we are Gods workmanſhip againe, as wel in our Regeneration, as in our Creation; and we are new creatures: can he that is created, challenge any part of his ſtrength to himſelfe? Such is mans eſtate to that which is good, after his fall; and to all good workes: he is regenerate vntounto them. And the ſame doctrine Saint Paul teacheth in another place:2. Cor. 5.…7. If anie man be in Chriſt, he is a newe creature. Olde things are gone, and behold all things are newe. Here firſt this leſſon is generall: If any one be in Chriſt, he is a new creature. It concernes all Chriſtians: they were all in the ſame caſe.
Secondly, we are all new creatures; we, euerie one of vsus now, hauehave newe willes, new ſtrength; new hearts: all thinges are newe: The olde things are not onelyonly mended and repaired (as the Papiſts teach.) Mans naturall frowardneſſe to goodnes was deſcribed to vsus euen in iuſt Lotte: he was loth to go out of Sodome, he protracted the time: And the men tooke him by the hand (the Lord being mercifull vntounto him) and led him out. He had Gods vocation; he had Gods grace offered, preuenting him: but did he by and by (as the Councell teacheth) embrace it, and aſſent vntounto it? Naie it is ſaid that the Angels conſtrained him;Gen. 19.15. (vim faciebant) as Arrius Montanus tranſlates it. Such fréedome of will to aſſent to Gods grace offered, was in Lotte; and doe we thinke that anie of Gods ſeruants hauehave had hearts better diſpoſed? No verely. The like we maie reade of the children of Iſraell, who, although God had promiſed them the land of Canaan, Gen. 17.8. Exod 14.27.16.15.13.21.and drowned Pharao before their eies, and fedde them with Mannah, and went before them by daie in a clowde, and by night in a piller of fire: yet ſuch was the frowardneſſe of their willes,Exod. 16.3. Num. 11.6.14.4. Gen. 6.5. that they ſpurned againſt all theſe graces offered them, and euen daily before their eies, and often made mention of returning to Egypt againe: ſo that the will of mans corrupt nature of it ſelfe, is now euen from the cradle proue to all euill; enemie to all goodneſſe; euer reſiſting (as Saint Stephen taught the Iewes) and not willingly and fréely aſſenting to the Spirit of God, as the Papiſts teach vsus.Act. 7.51.
The Councell to confirme their doctrine, miſapplieth that ſaying of the Prophet Zacharie: Zach. 1.3.Turne you vntounto me, and I will turne vntounto you. Theſe words were ſpoken to the circumciſed Iewes, who had beene well inſtructed in the law of the Lord: and therefore cannot fitlie be applied to the man vnregenerate. Rupertus a Papiſt expoundes this place of Zacharie thus:Rup. in ca. 1. ver. 13. Zac. Thus ſaith the Lord of hoſtes the father, and the Lord of hoſtes the Sonne, and the Lord of hoſts the Holy-ghoſt: Turne vntounto me, and I will turne vntounto you: that is, beleeue in me (and all anger being ſet apart) I will be reconciled vntounto you. Be not like your Forefathers, to whome the former prophets cried, ſaying: Turne from your euill waies, and from your wicked thoughts; and they woulde not heare, nor giuegive heed to mee, ſaith the Lorde. This is like to that, which the Holy ghoſt ſaith by Dauid; To day if ye will heare his voice, harden not your hearts, as in the prouocation, and in the day of temptation in the Wilderneſſe, when your Fathers tempted me, proued me, and ſaw my works, &c. Thus farre Rupertus. Where firſt that word of reconciliation argues regeneration, and a former louelove and friendſhip; but moſt manifeſtlie the example of the Iſraelites, which he addeth out of Dauid. Theſe Iſraelites, of whome Dauid here ſpeakes,1. Cor. 10.2. were regenerate in the redde ſea, as Saint Paul teacheth, and had ſeene Gods wonderous workes, and had beene, as ſhould ſeeme, a great while ſchollers in his ſchoole; and therefore to ſuch might this exhortation fitlie be applied. But to the vnregenerate the councell doth not rightlie applie it, euen by Rupertus his iudgement.
Luk. 10.30.That man that deſcended from Ieruſalem to Iericho, may reſemble a man regenerate, and now falling into greeuous ſinnes; or if he ſignifie Adam, falling from Gods fauour into the hands of the diuell; let vsus marke what a miſerable caſe hee was in: hee had no power to helpe himſelfe, no not a tongue to aſke helpe, and being helpen vp, was neither able to ſtand, nor to goe: but was ſet vponupon the good Samaritans owne beaſt, to beare him. Hee was halfe dead; the fleſh liued in him, his worſt halfe: but his ſpirit and power, to doe good, was quite dead. If this man, which came from Ieruſalem, was in this caſe; what ſhall wee ſaie of them which neuer ſaw Ieruſalem? It was not the helping vp that would ſerue the turne; but hee ſtood in neede of other legges to beare him, of Wine and Oile to be powred into his wounds: and not of theſe onelie, but his wounds were to bee bound vp, leaſt theſe heauenlie graces, being powred in, ſhould runne out againe; and of two pence to be giuen him, to paie for his charges. Such a caſe was this man in, he had nothing left him; hee was quite robbed and ſpoiled of all his riches:Pſal. 104.15. hee had not a drop of the true wine of God to comfort him, nor of the oile of Gods ſpirit to cheere his countenance: he now hid his face,Gen. 3.8. he ranne awaie from God: he had no will, nor mind, nor deſire, nor louelove towards him: he ſtood in neede of all theſe afreſh, to bee powred into him.
Andradius alſo, and the Vniuerſitie of Collen, Lib. 4. Orth. explic.are of the ſame opinion, almoſt word for word, with the councell of Trent. The Fathers of Collen (ſaith Andradius) do proue by many and ſtrong reaſons, that there is free-will in the mindes of men, beeing poſſeſſed with neuer ſuch vgly monſters of ſinne, to vndertake any good worke; neither that, that can be extinguiſhed or blotted out vvith any filthines of ſinne whatſoeuer: but yet it may bee ſo bounde with yron fetters, that it cannot rid it ſelfe out of them, without the power of God. And therefore the cauſe why wicked men can do no perfect or ſpirituall good worke, as long as their minds are ouerwhelmed with the ſpots of ſinne; is not becauſe they lacke free-wil, but becauſe that, that is ſo entangled with the ſnares of ſinne, and ſo kept vnderunder with the weight of their offences, that it can no way vnlooſe it ſelfe, nor by his owne power, any way looke vp: no otherwiſe, then they which are in the ſtocks, hauehave power to go; although they cannot goe, vnleſſe the bonds bee firſt taken away which hinder their moouing. VVhen as therefore the light of Gods grace ſhines into the minds of the wicked, it doth not violently thruſt righteouſnes vponupon them, or forceth them to embrace thoſe ornaments of their ſoules; but ſtirres vp the will, which now lies on the grounde, and being weake, helpes it vp, that now it being as it were comen to it ſelfe, by Gods helpe it may freely yeeld to the calling and pleaſure of God, and receiue his grace, neither is there any thing then that may hinder or bind this liberty.
This is alſo the opinion of the Vniuerſitie of Collen and of Andradius, concerning this matter. But how quite contrarie to the Scriptures, is this their aſſertion? Man (ſaie they) hath free-will ſtill in him, be he neuer ſo wicked, euen to vndertake anie good worke. But this his free-will is fettered or hindered onelyonly through ſinne; the which fetters being by Gods grace remooued, it worketh freely that which is good. So that they make mans fréewill the chiefe and principall cauſe of dooing good: and the grace of God, but the ſecondarie cauſe, or (cauſa ſine qua non) as the Philoſophers doe tearme it; that is, the cauſe without the which the thing could not hauehave beene doone. And thus Ʋocabularium ſcholaſticae doctrinae, a booke of the Papiſts owne making defines Cauſa ſine qua non: Cauſa ſine qua non, est, qua poſita aliud ponitur aliunde quamuis ſecundum candem. That is, which cauſe beeing preſent, another effect followes in another thing, and yet by the meanes of it. Surelie that which wrought the effect (the let beeing taken awaie) freelie and of it owne accord, maie bee ſaid to be the principall, or an equiualent cauſe at the leaſt, if the grace of God do after the let be taken awaie, worke with the will, as the councell of Trent ſeemes to affirme. But the Scriptures teach quite contrarie to this:Eſay. 26.12. Eſay ſaieth, Thou, O Lorde, haſt wrought all our works in vsus: And what hath our will doone then? And ſaint Paul ſaieth,Phil. 2.13. that it is God which workes in vsus both the will, and alſo the performance, in thoſe things which bee good, according to his good pleaſure. Man by ſaint Paul his iudgement, abiding yet in his ſinnes, is not like a man in fetters, who would gladlie goe if his fetters were looſed, and who would gladly hauehave his fetters taken awaie from him: but quite contrarie, hee delights in ſinne, he loues and likes well of his fetters, he thinkes that hee is in Paradiſe; hee would neuer hauehave, not ſo much as a will or mind to be looſed, vnleſſe God gaue it him. This will then remaines not in man, as Andradius and the Vniuerſitie of Collen teach; but according to the doctrine of ſaint Paul, it is a new worke of God in him.
And whereas they ſaie, that the grace of God doeth offer no violence in the conuerſion of ſinners: what meanes then that ſaying of our ſauiour;Ioh 6.44.12.32. that no man can come vntounto him, vnles his father draw him? And againe, when I ſhall bee exalted from the earth, I will draw all vntounto me: What meanes theſe drawings, of God the father, and of his ſonne Ieſus Chriſt; but a certain holie violence in the conuerſion of ſinners? In that parable of the goſpell,Luke, 14 23. thoſe that ſate in the high waies, and vnderunder hedges: were they not types of the Gentiles, which ſhould be ſaued? And were they not compelled to come in to the Supper? Surely without this compulſion, they would neuer hauehave comen in of themſelues. What meanes alſo that which Dauid ſo often prayes in the Pſalmes: Make me to walke, O Lord, Pſal. 119.35.144.8.11.119 107.in the waies of thy commandements; and direct my pathes vntounto thee, and make me know the way that I ſhould walke in; and quicken mee according to thy word? but that euen he himſelfe felt this froward will, in himſelfe, to all goodneſſe, and this blind vnderſtanding: ſo that God had neede euen as it were to force him to goodneſſe. What meane thoſe goades and nailes which the Preacher ſpeakes of,Eccle. 12 11. Hebr. 10.24. and that foreign that pricking and prouoking to louelove and good works, which the Apoſtle mentions? but a certaine kind of violence, which both God himſelfe vſeth by the miniſterie of his word in drawing ſinners to him; and wee our ſelues, after our calling, muſt vſe one towards another, in ſtirring vp our dull and ſlow willes to goodnes. And no doubt, of this violence and of theſe goades, which the Lord God himſelfe vſeth in the conuerſion of ſinners, it is ſaid in the Acts: that the Iewes, who were conuerted to the faith by Peters Sermon,Acts 2.37. were pricked in their hearts: No doubt they felt theſe goades of God: And in their conuerſion God vſed ſome violence.
But let vsus a little conſider, how other Catholiques, ſomwhat ſo under then theſe, hauehave declared their iudgementes concerning this matter. Firſt Granatenſis writes thus:Lib. 2. de orat, cap. 11. The neceſſitie of praying continually vntounto God, doth ſpring of mans pouertie and miſerie, into the which he fell through his ſinne, and of the diuerſitie of his eſtate, wherein hee is now, and wherein hee was, when God created him: For if he had continued in that firſt eſtate, he had not needed theſe engines, nor ſo many meanes, to drawe his ſoule to God, and that he might be lifted vp to the conſideration of heauenly things. For euen as the Eagle of hir owne nature flies euer aloft, and makes her neſt in high places: ſo if man had continued in that firſt eſtate, he had euer beene occupied in the contemplation of high and heauenly things, and had had his delight and dwelling in theſe. But after that hee became alſo euen ſubiect to that curſe of the old Serpent; which was, that he ſhould go vponupon his belly, and eate earth all the dayes of his life, by and by he made an exchange of heauen for earth, and became altogether earth; hee loues now earth, he eates earth, he talkes of earth, on earth he hath his treaſure laid vp, and he takes ſo deepe roote now on earth, that with no chaines or mattockes now he can be pulled from thence.
And how great this neceſſity is of continuall praying, no man can vnderſtand, but he that knowes the great pouertie which man fell into through ſinne; which is ſo great, as with no words it can ſufficiently be expreſſed. It is written, that the eyes of our firſt parents were opened,Gen. 3.7. and that they knew themſelues to be naked: by which words the miſerable ſpoiling and extreame nakedneſſe and pouerty, into which mankind through ſinne was throwne headlong, may eaſily be gathered. For man was robbed of all grace, of originall righteouſneſſe, and of all thoſe free gifts, which he had receiued of God. But if he hauing loſt thoſe free gifts; yet if he had remained ſafe and ſound, in the gifts of nature, it had beene a great comfort vntounto him: but in theſe alſo he was ſo corrupted and weakned, that from the ſole of the foot, to the crowne of the head, there was no ſound part found in him. So that of man may truly be verified that ſaying of the Prophet: And he hath put on curſing like a garment, and it hath entred as water into his bowelles, and as Oyle into his bones. It had been enough to hauehave ſaid, that man had put on curſing and that he was cladde with it, from top to toe; for that had beene a great miſerie: but leaſt any man ſhould thinke, that onelyonly his outward parts were accurſed; hee beeing hole and ſound within: the Propet addeth; that it entred alſo like water into his inward parts, that he might declare, that nothing in him, neither within nor without, was ſafe and free from that curſe. Furthermore, becauſe water doth not pierce ſo greatly into anything, leaſt any ſhould think, that ſome thing perchance lay hid in man, which was not ſubiect to that curſe, the Prophet addeth; And as Oyle into his bones: Oyle of all liquours pierceth the moſt. The curſe therefore, as Oile, entred into his bones, which are the more ſecret and hid parts of man. This curſe reacheth euen to the very marrow; that is, to the inward and moſt ſecret parts of the ſoule; or to that chiefe ſpirituall part thereof, which we call the mind, which is a kinne (as we ſay) to the Angelles, and was made according to the image of God, which as it is a ſpirit, naturally loues ſpiritual things, and hates thoſe thinges which are of the fleſh: But it alſo being defiled and tainted through ſinne, doeth alſo now encline to fleſhly thinges. Therefore when as in man, there are three principall parts: his bodie, his ſoule, and his ſpirite; they are all infected, weakned, and corrupted through ſinne. The curſe as a garment couereth the fleſh, with all hir ſenſes, and like water it enters into the ſoule, and into all her affections; and like Oyle, it pierceth into the inward parts of the ſpirit, and into all her powers. Wherefore our vnderſtanding is blinde, our will weake, our freedome feeble, our memory corrupted, and forgetting hir creator: ſeeing man therefore is throughout corrupted, deſtroied, and as it were become fleſh; how can he keepe the law of God, which is altogether ſpirituall? We know (ſaith the Apoſtle) that the law is ſpirituall: but I am carnall, ſolde vnderunder ſinne. What proportion is there, betweene a ſpirituall law, and a carnall man? What fitneſſe can a beaſt hauehave, which is altogether fleſh, that he may liue according to the rule of the law, which is altogether ſpirituall? If therefore man through ſin, be become like vntounto a beaſt, altogether now enclined to the fleſh; what fitnes can hee hauehave, to keepe the law, which is altogether ſpirituall, which is the law of Angels, and altogether heauenly? Yea, he is ſo vnapt and vnfit to keepe the lawe, that hee cannot doe any worke, or ſpeake any worde, that pleaſeth God, vnles from heauen ſpeciall grace be giuen him.
By theſe things it is manifeſt, that on the one ſide if you conſider the bodie of man, that neither in the Sea, nor in the aire, nor on the earth, you can find any creature, ſtanding in ſo great neede, as man doth, and ſubiect to ſo many miſeries and calamities, as he is; againe on the other ſide, if you reſpect his ſoule, you ſhall find hir ſo weake and miſerable, that ſhe is ſcant able to open hir mouth worthily, to call vponupon the name of Ieſus. By theſe things we may ſee, where and in what ſtate man was in the beginning, created of God; and into what miſeries through ſinne he is now fallen: that his ingratitude and proude diſobedience againſt his Creator, deſerued ſuch a medicine. God created him in great proſperity, honour, and bleſſednes, and thereof hee tooke an occaſion of waxing proude; wherefore by good right, he is left ſo miſerable, naked, and voide of all goodnes, that through his pouerty, he might become humble, and through his neede diligent, and that the remedy of this need (which is prayer) might the more delight him.
Thus farre Granatenſis. In which words, he ſaieth ſomwhat more then Andradius and the councell of Trent: that man is not onelie as it were aſléepe through ſinne, but that euen the curſe of God is entred into his bones; and that it hath like Oile, euen pierced quite thorough him. If this be true, then man néedes a new Oile to be giuen him, before he can doe anie good: and this curſe muſt be taken out of his bones, and out of his marrow and ſinewes, before he be able to doe anie worke that pleaſeth God. Nay he is vnapt and vnfit now to that which is good (ſaith Granatenſis) he muſt not onelyonly hauehave his yron fetters taken from him, as Andradius affirmeth: but that he maie go ſtraight forward, he muſt hauehave new féete giuen him, his olde féete will not ſerue the turne: and the refore the Samaritan ſet the wounded man vponupon his owne beaſt; for his owne legs would not beare him. He is become a beaſt, and therefore he néedes not only looſing from the cribbe to doe God ſeruice (as Andradius ſeemes to affirme:) but there muſt alſo a change and a Metamorphoſis bee made; hee muſt now of a beaſt be made a man: for our God will not bee ſerued with beaſts, but with men. And ſuch a feeble fréedome, Granatenſis giues to man, to make him humble; they which teach contrarie, doe make him proud.
Ibid.And a little after he writes thus: Tell me what remedie can be giuen to man in ſuch a miſerable plight? I demaund what meanes can a man hauehave to liue, who hath neither inheritance left him, nor abilitie, nor knowledge, nor fitneſſe, nor aptneſſe to gaine any thing? Thou wilt ſaie vntounto me, that ſuch a man hath no other ſhift to make, but to begge, and from doore to doore, to aske almes for Gods ſake. The ſame onelyonly remedie is now left for man, after he hath ſinned. He ſtands now in as much neede: And therefore now, hee hath no other comfort; but that he begge and crie, at the gate of Gods merciemercy, humbly acknowledging his pouertie, and asking almes, and ſaying with the Prophet, I am poore and needie, but the Lord careth for me.
Let vsus marke here, how that he affirmes, that man hath neither abilitie, nor knowledge left him, to do good: but that all his ſuccour muſt be like a poore begger, to call for grace to God. And therefore he is not like a man only in the ſtocks; as the Vniuerſitie of Collen affirmeth.
And after he declares the ſame more plainlie by an example: For I demaund of thee (ſaith he) what remedie hath a chicken new hatched, which neither hath winges, nor feathers, nor any thing els to helpe it ſelfe withall? It is moſt certaine, that it hath no other remedie, but to chirpe, ſigh and crie, and euen to make the ayre ring with her chirping, to make her damme pitie her, and to flie abroad for meate for her. And man, if through ſinne he be made more naked and poore then ſuch a chicken, what other remedie hath hee? but that he crie daie and night to God: as to his true damme and parent, and that he deſire helpe of him.
This is that which good king Ezechias meanes, when he ſaith, as the yoong ſwallow; ſo will I crie: I will groane or ſigh, as the doue. As though he ſhould ſaie: euen as a yoong ſwallow, ſeeing it ſelfe ſo poore and naked, doth minde nothing els but to chirpe, ſigh and crie to the damme, that ſhe would prouide neceſſarie thinges for it: ſo I (O Lord) ſeeing my ſelfe voide of all grace, deſtitute of all ſpirituall fortitude, adorned with no feathers of vertues, hauing no wings to flie withall; to conclude, ſo vnfit to all things which concerne me, that I cannot ſet one foote forward, to pleaſe thee, without thy helpe; what other thing can I doe els, then to followe the diligence of this chicken, and to crie to thee, which art (as it were) my dam, my father and my creator, that thou wouldſt come to my neſt, and bring mee all things neceſſarie for mee? what ſhould I doe els, but that I ſhould ſigh and groane vntounto thee, as a doue, without ceaſſing, bewailing and lamenting my condemnation, pouertie and ſinnes, and deſiring with teares and ſighes, remedies for ſo great euils.
He compares here againe, man to a bird new hatched, which is voyde of all things, lacking all power and ſtrength to helpe her ſelfe: and not to a birde in a cage, as ſome other Papiſts do, which would fame be out; and were able to flie, if the let of ſinne by grace were onelie remooued.
And after ſpeaking of the corruption of our nature,Lib. 2. de ora…. cap. 13. he writes thus: Aboue all thinges thou muſt know this, that our appetite through ſinne is ſo diſordered and deſtroied; that euer it bends and inclines man to louelove pleaſant things, and ſuch things as delight the fleſh, hauing no regard of thoſe things, which God hath commanded: for as the Apoſtle ſaith; The law which is in our members reſiſts the lawe of our minde, and Gods lawe. One euill neighbour which we hauehave within vsus, dwelling at our verie gates, euer deſires thoſe things which delights him: as honours, riches, pleaſures and ſuch like, and that with ſuch feruencie and earneſtneſſe, as that the hil Etna burnes not ſo vehemently, as ſometime man is inflamed with the fire of his luſts and appetites.
And after writing of this concupiſcence, which ſtill raignes in mans heart, as long as he liues in this world, he ſaith thus: That thou maieſt better vnderſtand this, conſider the ſingular and wonderfull prouidence of nature, in maintaining the heart: for when as the heart of all other members, is moſt hotte (for ſo it behooued it to be, ſeeing it warmes all the other members) leaſt it ſhould be conſumed through his ouermuch heate, nature hath giuen it a continuall flappe, or thing to coole and refreſh it, that is to ſay, the lounges; which continually like a paire of bellowes, receiues ayre and ſendes it out againe, and ſo mildely cooling the heate, defends the heart, from the force of it. I hauehave not as yet hitherto in my iudgment, found anie example, that doth more euidently declare, how neceſſarie the refreſhing of prayer is to our ſoule: for who can deny that we hauehave in the boſome of our hearts, a moſt vehement heate, conſuming all things, which is concupiſcence, which the diuines call the verie tinder and nouriſher of ſinne? And what els doth this heate daie and night, but that it ſets on fire, burnes, and conſumes with his flame, what good thinges ſoeuer is in our ſoules? Therefore if this cooler were not added to it, which might temper the heate thereof, with the breath of the holy ghoſt, and the dewe of deuotion, what would be the end of that hotte burning feuer? Surely it would conſume and weaken all the ſtrength of the ſoule.
Concupiſcence by his iudgement, is not onelyonly the nurſe of ſinne, but ſinne it ſelfe, and as it were, a moſt raging and hotte burning agewe, that conſumes all goodneſſe in vsus. And this fire is in euerie Chriſtian as long as they liue here in this world, and therefore they hauehave néede daily to vſe the remedie of deuotion and prayer, to coole the heate thereof; leaſt it get the victorie ouer them. This is Granatenſis his opinion, whatſoeuer other diuines thinke.
Againe, he writes thus: When as our heart is the beginning of all our workes: as our hart is; ſo are all our works, that come of it. If it be deuout and well diſpoſed, all our works which proceede from it, ſhall be alſo well ordered & framed: but if it ſhall be out of frame and not deuout, all our workes alſo that proceede from it, ſhall bee out of order and without deuotion. Therefore as a Gardiner hath a ſpeciall care, that his ground be mellow, moiſt, and well dreſſed, that it may bring foorth fruit; for it is of his own nature, colde & drie, (which diſpoſition will verie hardly be brought to frame) and therefore is not fit to bring forth fruit, vnleſſe it be helped by the benefit of water: So the ſeruant of God muſt giuegive all his diligence eſpecially, that his heart be voide from that diſpoſition, which it hath by the corruption of ſinne; but that it be euer full of that moyſture and fruitfulneſſe, which it receiueth through prayer and deuotion, that it may euer be fit and prepared to bring foorth fruits.
We maie note here, how he likens the heart of man vnregenerate to the earth, which of his owne nature is colde and drie, vnapt altogether to bring forth anie fruits: Euen ſo is the heart of man of his owne nature now being corrupted through ſinne, vnfit to bring forth any thing that is good.
And a little after he writes thus: I will ſhewe the ſame more brieflie and with a plainer example: Thou ſeeſt a henne that ſits vponupon her egges, firſt ſhe warmes them; and after by the vertue of that heate, ſhe giues them life, till at length ſhe hatcheth a chicken: after the ſame maner the ſoule humbly continuing vnderunder Gods winges in prayer, is made partaker of the heate of his ſpirite; by the meanes whereof by little and little, ſhe looſeth that which ſhe was, and ſhe puts off the maners of olde Adam, and is partaker of that ſecond Adam, which is of God. So that as the continuance of that heate, makes of an egge a chicken: ſo the continuance of this, by Gods grace, makes of a man euen a God, that is of a fleſhly man, a heauenlie.
Here is plainelie mans Regeneration ſet out: Man of himſelfe is like an egge, hauing no life in him to goodneſſe; and by the heate of Gods ſpirit, by little and little, he is as it were hatched againe and made perfect.
And after, the ſame author writes thus: Will you vnderſtand in few words, how neceſſarie it is for a man now being perfect, euer to ſtand in the ſight of God, and to hauehave his eies faſtned vponupon him: (for this is it, which we call continuing in praier) let him conſider the proportion and the neceſſity, which the moone hath with the ſunne, whoſe preſence is euer neceſſarie to her: for this example will ſhewe what we meane verie excellently. Thou ſhalt finde therefore firſt that the moone hath no light nor brightneſſe of her ſelfe: but ſhee borrowes and takes that of the ſunne: ſo alſo our ſoule hath no light, no brightnes, no vertue, no grace, no fitneſſe of deſeruing any thing of her ſelfe; but what good thing ſoeuer ſhe hath, ſhe receiues it from the ſunne of righteouſneſſe Ieſus Chriſt.
What can be ſaid more plainly, or truely, then this? that one ſoule of it ſelfe hath no light, no cleareneſſe, no power, no fitneſſe of deſeruing any thing. And where is then mans fréewill?
Orat. 5. pro impet. amore Dei.And in another place hee writes thus: I departed from thee like the prodigall Sonne, and I went into a farre country, and not inhabited; where louing vanity, I became vaine my ſelfe; I was blind, and I deſired blindnes ſtill, I was a bondſlaue, and I loued this bondage; I was bound, neither did my bondes diſlike mee: I iudged ſower ſweete, and ſweete ſower; I was a moſt miſerable wretch, and perceiued it not. When I liued in this miſerable eſtate, thou didſt caſt the eies of thy merciemercy vponupon me, and though I ſinned without ceaſing: yet notwithſtanding thou didſt not ceaſe to reclaime me from ſinne, &c. Man delighted in his ſinnes, hee was not like a priſoner with his giues, that longes to hauehave them taken from him; as other Papiſts teach: he had no will to be looſed at all.Orat. 6. And againe after: Thou art my ſhepheard: for thou feedeſt and ruleſt my ſoule, as a ſheepe of thy flocke: thou art my meate; thou art he wherewith I am fedde, in that diuine Sacrament of the Altar: thou art my father, and the father of the world to come. For thou haſt borne mee againe with great paines vponupon the tree of the Croſſe, and haſt giuen me a new eſſence: by the Holy-ghoſt thou art my head and the vniuerſall head of thy Church. For from thee, as from a head, vertue, life, and ſpirituall ſenſe, flowes into hir, and into all hir members. Thou art my true Phiſition, for with thy blood thou haſt healed the wounds and wannes of my ſoule.
In his regeneration man receiues a new eſſence, by the holie ghoſt (ſaieth Granatenſis) and all ſpirituall powers and ſenſes, from the head Ieſus Chriſt, and not from Adam.
Againe, the ſame Granatenſis writes thus of Herode: Thou ſeeſt here in Herod, Med. 9. vitae Chriſti.murdering the young innocents, what madnes the pride of mans heart and the vnhappy deſire of rule would creepe vntounto, ſeeing that hee hath not onelyonly ſurpaſſed all tyrants in cruelty: but alſo all fooles in folly. This my brethren, is the miſery of mans heart, this is the nature of inordinate louelove of our ſelues: Selfe louelove will proceed thus farre. And certainly perſwade thy ſelfe, that thou ſhouldſt alſo commit ſhipwracke againſt the ſame rockes, if ſo be thou hadſt the like occaſion offered; if ſo be that the grace of God did not preuent and preſerue thee. No mans will naturally is better then Herods: we are all as ambitious, as blood thirſty, by nature, as he, if Gods grace did not preuent and preſerue vsus. This is Granatenſis his opinion.
Againe the ſame writes thus of mans naturall corruption, and of the great benefit of his iuſtification. This our nature, Lib. 2. Mem. cap. 2.by originall ſinne, is depriued of that ſtate and naturall ſtraightneſſe, wherein God created it. For God created it right and ſtraight, and lift vp to him thorough louelove: but ſinne bowed it, and enclined it to her ſelfe; that is, to the louelove of theſe viſible things, which ſhe loues aboue God, and makes more accompt of, then of God himſelfe. For euen as a man which is borne from his mothers wombe, crooked or hutchbacked, can find no medicine, nor any thing in the worlde, whereby hee may recouer his naturall ſtraightnes: euen ſo whenas our will is borne thus naturally, as it were hutchbacked and crooked, no man is able to bring it againe to this ſtraightnes, and ſo to erect it to God, that it ſhould louelove God aboue all thinges, but God which created it. Therefore as we cannot obtaine this louelove, which ſurpaſſeth all thinges, without God: ſo hee cannot alſo aboue all things bee ſory for his ſinnes, without the ſpeciall gift and helpe of the ſame God: for the one of theſe depends of the other. VVherefore thereof did not our Sauiour without cauſe ſay, No man comes to me, vnles my father draw him. To come to Chriſt is nothing elſe but to louelove Chriſt aboue all things, and to hate ſin aboue all things. Such louelove and ſuch ſorrow for his ſinnes, no man can hauehave of himſelfe, as is required; vnles God giuegive it him. When as God therefore deales ſo with a ſinner, it is the greateſt fauour and greateſt good thing in the world, that he can doe vntounto him. For how much greater is the gift of glory aboue the gift of grace; ſo it is a farre greater thing, to draw man out of ſinne, and to place him in grace, then he now being in grace, to beſtow glory vponupon him. For there is far greater diſtance betweene ſinne and grace; then betweene grace and glorye. And therefore Thomas Aquinas diſputing of the works of God, ſaith: That it is a farre greater worke to iuſtifie a ſinner, then to create the world. For the creation of the whole world, is ſuch a worke as hath his limits, and hath an end, as all other things created hauehave: but the iuſtification of man, is as it were the participation of the diuinitie and glorie of God, which is an infinit thing.
The Papiſts opinion of free-will being true, the iuſtification of man is not ſuch a great work as Thomas Aquinas here makes it. But as the world had no power of it ſelfe to create it ſelfe, no more hath man to his regeneration. His regeneration is more by Aquinas his iudgement, then the creation of the world: Oh that this opiniō were engrafted in eueryevery Chriſtiā, it would make him thankefull to God!
Lib. 2. de ieiunio cap. 15.Againe the ſame Granatenſis in another place declares his iudgement of mans regeneration, and naturall habilitie, or power, moſt manifeſtlie, by this example: Euen as that vvhichwhich ſprings againe, ceaſeth to be that which it was before, and takes a new eſſence; ſo that nothing now remaines in it, which was in it before: As when a tree growes of ſeede, the ſeede ceaſeth to be, and the tree taketh another eſſence: ſo man, when he is borne ſpiritually, the whole olde man which hee was before, dyeth, which was the Sonne of wrath, and hee becomes to be another newe man the Sonne of grace; and ſo is free both from fault and puniſhment.
This is Granatenſis opinion of mans naturall force and habilitie, which by ſo manie examples he hath made manifeſt vntounto vsus: I would to God all true Catholiques would be of the ſame iudgement with him.
Ferus part. 2. paſſ.Ferus alſo in this matter agreeth with Granatenſis: The ſpirit is willing, but the fleſh is weake: as though he ſhould ſay, I know that you hauehave a willing mind, but the weaknes of the fleſh hinders your willingnes. The ſpirit would doe that which it ought, but the fleſh is backward and ſlowe: it delightes in nothing, but in thoſe which ſeeme profitable for it: it will neuer watch nor pray willingly; it is afraid of aduerſitie; it flyeth from the Croſſe; it is offended at it; it denyeth it: to conclude, it doth nothing that is good. But contrariwiſe, the ſpirit is bold and valiant, it watcheth, it prayeth, it endures aduerſity, it makes confeſſion of the faith boldly. For the ſpirit, as often as it is compared with the fleſh, ſignifieth the nature of man, with the beſt motions thereof, without the helpe of the holy ghoſt. Therefore the ſpirit is willing, and deſires willingly thoſe things that belongs vntounto it, and moues vsus to all goodneſſe: But the fleſh is weake, becauſe it euer takes not vponupon it the yoke of the ſpirit, according to that; That good which I woulde doe, that I doe not; and the euill which I would not doe, that I doe. And againe, the fleſh fighteth againſt the ſpirit, and the ſpirit againſt the fleſh, that you cannot doe that which you would. What, ſhall I vſe manie words? To that which is good, though we hauehave a willing ſpirit, yet the infirmitie of the fleſh hinders it, and ouercomes it: but to that which is euill, though we hauehave but a ſluggiſh ſpirit, yet the fleſh ſtirs it vp, and pricketh it forward. Hence it is, that Iudas and the Iewes ſleepe not, but are moſt vigilant and watchfull, becauſe they make haſte to that which is wicked: But the Apoſtles ſleepe, becauſe they are admoniſhed to doe that which is good. Therefore it remaines, that as much as we truſt of the zeale on our mind, ſo much we ought to be affraid of the infirmitie of the fleſh.
Ferus here plainlie teacheth, that the fleſh euer, euen in her beſt motions, reſiſteth Gods ſpirit: and therefore what part of reward can mans frée will challenge at Gods hands?
And after, we are all like Peter, before Gods iudgement come, when as yet we doe not know our owne frailtie and weakeneſſe; we are woont to be proud of our ſtrength, and as it ſhould ſeeme, to be verie feruent in the zeale of God: but when Gods iudgement beginnes to draw neere, we faint and melt away, as waxe doth before the fire; and as the duſt that the winde driueth from the face of the earth. Peter therefore is a figure of thoſe, that will go about to doe any thing without the grace of God. To whom that euer hapneth that both they make Chriſt a lyer, and alſo that they neuer bring to paſſe that which they go about. They make Chriſt a lyer, who ſaid, Without me you can doe nothing. And they themſelues doe not ſtand to their word and reſolution: For Paul ſaith, I doe not the good which I would, but the euill that I would not, that I doe.
And a little after: Heere alſo we ſee how that man is able to doe nothing. For euen as yron, although it be harde of it owne nature; yet is ſoone battered of ſtones, vnleſſe it be hardned in ſome liquor: So the minde of man, although it bragge that for the louelove of truth, it will deſpiſe all dangers; yet it is ouercome when perils aſſault it, vnleſſe it be ſtrengthned with the holy ghoſt.
And againe: This is the ſureſt way, that can be: to continue in as great humilitie as a man can: ſtill to waite on Gods merciemercy, and not to bragge himſelfe on his owne merits, or to iudge others.
And againe, it is to be marked, Fer. part. 4. paſſ.that there were ſeauen great wonders done in the death of Chriſt, which alſo as yet, meete altogither in the iuſtification of euerie one. The Sunne was darkened at noone day, the vaile was rent, the earth quaked or mooued, the rockes were clouen, the graues opened, the dead roſe vp, and the Gentiles confeſſed. Theſe ſeauen things I ſay are done nowe alſo, and ought to be done in euerie ſinner. Firſt it is neceſſarie that all worldly things doe vaniſh away, doe diſpleaſe him and be remooued out of his ſight. And this is that a great darkeneſſe be made, when as the things of this world muſt neither hauehave colour nor light in his eies. Secondly, his inward and hidden things muſt be reuealed, that is, he muſt ſee his ſinnes and acknowledge his owne filthineſſe: And that is the vaile to be rent, vnderunder which ſuch things were hidden, that they appeared not to be vncleane. Thirdly, he muſt quake for feare at the viewe of the filthineſſe of his ſinnes, and of his conſcience, and that is, the earth to quake: for no man feares nor is troubled in conſcience, vnleſſe he ſee his ſinne and the grieuouſneſſe of it. Fourthly, the cleauing of the rockes followes, and that is contrition of heart, and a hatred and miſliking of ſinne; and he which before was a rocke now is rent in ſunder, and ſo the rocke yeeldes waters of weeping and teares. Fiftly, the graues are opened, when as the mouth is opened by confeſſion, & makes manifeſt that which was hidde. Sixtly, ſhe muſt go out by abſolution and come into the citie of Ieruſalem, that is, into the holy Church and be reconciled to her againe by a ſpirituall life. Laſtly, ſhe muſt confeſſe and teſtifie both in word and worke that Chriſt is the ſonne of God, as did alſo the Centurion. Here truely Ferus declares what mans hart is before regeneration: It is a rocke, there is no ſoftneſſe, nor aptneſſe to goodneſſe in it, before grace. And it is euen now as great a miracle for God to conuert a ſinner,Exod. 16. ver. 6 as it were for him to make the water to runne out of the hard rocke.
Fer. in 9. cap. Act.Ferus alſo on this matter, writes verie excellently vponupon theſe wordes: O Lorde, what wilt thou hauehave me to doe? This is the ſpeech of a changed heart. See here what Gods correction can doe, what grace can doe, what the ſpirit can doe? In one word, it makes a wolfe a ſheepe. For by and by he cries, what wilt thou hauehave mee doe O Lord? For I am now readie hereafter to obey thy commandements. I would to God we were made all ſo ready by the Lords correctiō. Surely then it would fare better with vsus. For God ſtrikes vsus, that he might by & by heale vsus: and if we be not healed, that comes of our own wickednes & frowardnes. Therfore we muſt praie thus, that he will conuert vsus alſo: Conuert vsus (O God) of our ſaluation, &c. Thou ſeeſt that this beginning of true repentance doth proceede of none other cauſe, but from God, when as he doth touch our heart with the feeling of ſinne, and doth alſo ſo vnderproppe it, that it deſpaire not: as we heare here, that he did to Paul. For he being ſo terrified, had runne from Gods preſence, and had vtterly deſpaired, vnleſſe by Gods ſpirit, he had been called backe againe, that he might crie: O Lord, what wilt thou hauehave me doe? Thou ſeeſt therefore, how true repentance differs from that which is falſe and counterfeit. For vnleſſe all the hart be kindled with this earneſt deſire, that it ſay. O Lord, I couet to forſake mine owne euill waie, and to doe that which thou wouldſt hauehave me doe, it is but hypocriſie, it is no repentance. But this earneſt deſire no man can frame to himſelfe, vnleſſe God touch his heart. Therfore the beginning, the middle, and the end; is of God, and is Gods worke.
Here we may learne what we were before grace, we were wolues, we were no ſhéepe: and therefore not a helping vppe or pricking forward was neceſſarie for vsus; but, as our Sauiour teacheth, a regeneration. And this is that which God himſelfe promiſeth by the Prophet Ezechiell: Ezech. 11.19.I will take away their ſtonie heart, and I will giuegive them a heart of fleſh: God had néede ſhewe his moſt mightie power, as well in mans regeneration, as in his creation. His heart was become a ſtone: and therefore vnapt to mooue and apply it ſelfe to the grace of God, as the Papiſts teach. What fitneſſe is there in a ſtone to receiue into it anie moiſture, or to mooue it ſelfe vpward: and ſuch like were all mens hearts to grace, before regeneration; as God himſelfe here plainlie teacheth by his Prophet Ezechiell. And hereof alſo is that, which Iohn ſaith in the Goſpell to the proud and bragging Iewes of their carnall deſcent from Abraham, Matth. 3.9.That God was able of ſtones to raiſe vp children to Abraham: no doubt by theſe ſtones, he meant all Abrahams ſpirituall ſons, who by the preaching of the Goſpell, and by faith in Ieſus Chriſt ſhould be borne vntounto him. And doe we not ſée now this propheſie of Iohn verified? The proud bragging Iewes are reiected, and the Gentiles, who before were as ſtones, are by Gods grace now become Abrahams children.
This alſo that viſion, that God ſhewed Peter, As Ferus alſo notes hereafter. Act 10.11.when as hee would call the Gentiles, prooues moſt euidently: He ſaw heauen opened, and a certaine veſſell came downe vntounto him, as it had been a great ſheete, knit at the foure corners, and was let downe to the earth, wherein were all manner of foure-footed beaſts of the earth, and wilde beaſts, and creeping thinges, and foules of the heauen: No doubt theſe beaſts (as Peter himſelfe alſo after expounds this viſion) ſignified the Gentiles. Into ſuch monſters we were growen, by reaſon of ſinne.Pſalm. 49.12. Man being in honour had no vnderſtanding, euen Adam that firſt man, and in him all men, and ſo became as the beaſts that periſh: ſo that man muſt be killed and quickened againe, as God here commands Peter: he muſt hauehave new life put into him, before he can pleaſe God. So farre off is he, of his owne nature, to aſſent fréelie to the grace of God, offering it ſelfe vntounto him, ſinne being onelyonly done away. And this is that which Ferus here teacheth, men muſt become of wolues ſhéepe, before they can be acceptable ſacrifices vntounto God. The beginning of the deſire which they hauehave to ſerue God, and the middle and continuance thereof, when as they hauehave once begun, and the ende alſo thereof, is of God: Not the beginning onelyonly, as the Papiſts doe teach. And this is that alſo which Saint Peter teacheth all true Catholiques,1. Pet. 1.5. in his Catholique Epiſtle: That we are kept by the power of God, through faith, vntounto ſaluation. He not onelyonly at the beginning, workes fréely our iuſtificaon, as the Councell of Trent teacheth; but euen alſo fréelie, through the ſame faith, he then wrought in our hearts, he continually preſerueth vsus. So that our whole ſaluation, the beginning, and the middle, and the end thereof, we muſt only and wholy aſcribe vntounto God. This great worke is his worke alone: no man what ſoeuer, maie challenge anie part in it, with him; hee alone muſt hauehave all the glorie of it.
Ibid.And to this effect the ſame Ferus writes thus againe: Marke here that God is not onelyonly the beginning, but alſo the perfection of all goodneſſe in vsus. For he that begins; the ſame alſo finiſheth. He workes in vsus, both to will and alſo to finiſh: he giues the increaſe. To this maie be applied that which Moſes ſaith: The land which the Lord will giuegive you, is not like the land of Egypt, &c. The forces and powers of nature, are ſufficient to externall workes: but to thoſe things which concerne our ſaluation, we muſt looke for a ſhower from heauen, that is, grace: Therefore euerie godlie man muſt ſay, I will not truſt in mine owne bowe.
And after: The light of nature ſeemes to be reaſon: but in diuine matters, they are but ſcales hindering the ſight: as thou ſeeſt here in Paul. Theſe ſcales ſignifie that couering which is ouer Moſes face, yea ouer the hearts of all the Iewes, before faith. Thoſe ſcales alſo which claue together in the body of Leuiathan, are wicked men; amongſt whom Saul was. All theſe when the light commeth, fall downe to the ground, &c. The light of nature by Ferus iudgement, profits nothing: but rather hinders our ſaluation.
And after:Fer. in cap. 10. Act. Theſe beaſts ſignifie all them which ſhould beleeue of the Gentiles. For the Church was to bee collected, not onelyonly of the Iewes; but alſo of the prophane Gentiles. And they are fitly compared to beaſts: for what is man without the knowledge and the feare of God, but a beaſt? according to that, Man, when as he was in honour, vnderſtood not, &c. He was compared to beaſtes, and became like them, he liues like a beaſt, as a ſwine that is waſhed wil wallow in the myre againe, he lacks reaſon, he is full of poiſon. The poiſon of Aſpes is vnderunder their lippes. He is more fierce and cruell then any beaſt. See what a miſerable creature a ſinner is. If thou doeſt not knowe thy ſelfe; at leaſt wiſe hereof learne to knowe thy ſelfe. Thus farre Ferus.
Here man maie ſee, as in a looking glaſſe, what hee is of his owne nature: he is a Lyon, a Beare, a filthie Swine: no Lyon ſo cruell, no ſwine ſo filthie as he.Fer. Ibid, And here alſo wee maie learne out of Ferus, what kind of ſinners theſe beaſtes doe ſignifie: he names thrée kinds of beaſts: For all that is in the world, is either the concupiſcence of the fleſh, or the concupiſcence of the eyes, or the pride of life. Foure footed beaſts ſignifie riotous perſons; creeping things ſignifie couetous men; foules of the Aire, ambitious men, that ambitiouſlie ſeeke after honors. Peter is commanded, to eate and deuour all theſe, &c. Sée then what accompt God makes of thee, what an vglie monſter thou art in his eies, whoſoeuer art giuen to thy pleaſures, who ſoeuer art couetous and greedie of this earthlie claie, whoſoeuer art ambitous, and gapes after honors and promotions. Though thou ſeeme in thine owne eies neuer ſo glorious, nor of ſo great eſtimation: thou art but a filthie ſwine, a creeping vermine, and a ſoaring Kyte. And learne hereby rather to pleaſe God, then either man or thy ſelfe.
Againe vponupon theſe wordes (I alſo am a man) hee wrytes thus:Ibid. He teacheth the Apoſtles ſucceſſours, that they ought to flie ambition, for it is an horrible fault, and it makes vsus aſcribe vntounto our ſelues thoſe things, which God workes in vsus, or by vsus as it were by inſtruments; when as all glory is due vntounto God: And therefore Paul aſcribed to himſelfe all the paines he tooke, but to God all the fruites of his labours. I (ſaieth he) hauehave laboured more, then they all: but not I, but the grace of God with me.
The fruit of Gods word, he yéelds wholie to God: For he works in vsus both to will, and to performe: hee teacheth them alſo to challenge no praiſe to themſelues, for theſe thinges which they hauehave doone in Chriſts name, and by his power. The falſe Apoſtles and Byſhops obſerue neither of theſe.
Fer. in cap. 13. Act.And after: Thou ſeeſt how neceſſary Chriſt is: aſcribe not light to reaſon, nor ſaluation to thy works; but both to Chriſt.
And after vponupon theſe words: (And they beleeued as manie as were predeſtinate.) No man beleeues, but hee which is predeſtinate. No man comes to me, vnleſſe my father draw him. Here he giues vsus to marke, that faith is not of the deſert of man; but of the merciemercy and election of God: for the Lord ſaith in the Goſpell to Peter confeſſing Chriſt: Fleſh and bloud hath not reuealed this vntounto thee: but my father which is in heauen. And to Nicodemus: vnleſſe one be borne againe from aboue, he cannot ſee the kingdome of God. All theſe places doe not impute to God the fault, why the wicked are condemned; but rather they proue euidently, that the election and grace of God, is the cauſe of the ſaluation of the godly, leaſt any man ſhould attribute to our ſtrength, that which belongs onelyonly to God. Thou ſeeſt alſo here, who are predeſtinate to life; they who beleeue in Chriſt: therefore thou needeſt not curiouſly diſpute of predeſtination: beleeue in Chriſt, and bring forth good works in him, and thou art ſure that thou art predeſtinate: Otherwiſe, if thou were the very ſignet of Gods right hand, thou ſhalt be caſt away.
Our owne forces and ſtrength by Ferus his iudgement maie challenge no part in our ſaluation. And declare thy faith by thy good workes, as Saint Iames teacheth thee: and bee ſure of thy predeſtination, ſaieth Ferus.
In cap. Act. 17.And vponupon theſe wordes: God is in vsus. The power of God appeares in no creature more then in man, although he fulfill all things, as he ſaith by the Prophet Ieremie: An… I God onelyonly nigh at hand and not a farre off alſo? Therefore he ſaith truly, that God is not farre off, of eueryevery one of vsus, who workes by vsus, as a workeman with the toole, which he hath made.
And after: They are fit to receiue the word of God, which earneſtly thirſt after it, In cap. Act. 18.which ſhut the eies of reaſon, who altogether diſtruſting to their owne righteouſnes, wiſedome, or knowledge; do relie onelyonly vponupon the word of God, acknowledging themſelues to be blind, and euer to erre and ſtumble, vnles they be lightned with the heauenly light. And for this cauſe they require, and earneſtly deſire often this lightening in their godly prayers. Of them it is ſaid in the fift of Matthew, Bleſſed are they which hunger and thirſt after righteouſnes
And a little after: The fleſh is euer fearefull, Ibid.and eſcheweth perils, and trembles at death; nor can endure any trouble for the Lords ſake: Therefore we hauehave need of the grace of God; by which we are that we are. By this it appeares that there is no goodnes in the fleſh.
And of Abraham he writes thus:In cap. Act. 19. True faith doubts not of the word of God, though all things ſeeme contrary: So Abraham beleeued God when as he had heard of him: This ſhall not be thy heire, (meaning Iſmael) but he that ſhall proceed out of thine owne bowels; he ſhall bee thine heire. Though he himſelfe were an old man, and had a very old woman to his wife; who alſo was barren: yet he beleeued God, promiſing him a ſonne, againſt nature, againſt reaſon, againſt mans capacity. That I may ſay with Paul: He beleeued in hope againſt hope; he gaue God the glory, and hee brought in bondage himſelfe, and his owne reaſon: And that was accompted to him for righteouſnes: that is, pleaſed God more, then all thinges that Abraham had doone hitherto. That for this faith he was iuſt, and ſo accompted of before God, &c.
Thus we may ſee what is in man euen regenerate, ſtill fleſh & bloud reſiſting the will, word and promiſes of God, which all good Chriſtians muſt ſtriue dailie to conquour.1. Epiſt. Ioh. 5.4. And this is that great victory of faith, which Saint Iohn ſpeakes of. And of S. Paul, when he was come to Ieruſalem, the ſame Ferus writes thus: Letting all other things paſſe; Fer. in Act. cap. 21.he reckons vp vntounto them the workes of God; and he aſcribes all things to God; and he accompts himſelfe, but as a ſeruant or inſtrument. As alſo in other places: What is Paul? What is Apollo? but Miniſters, by whom you hauehave beleeued. I hauehave planted, and Apollo hath watered: but God hath giuen the increaſe.
(The which things when as they heard:) hee ſhewes that they gladlie heard, what things Paul told them of the profiting of the Gentiles: and they glorified God: they alſo aſcribe all thinges to God.
Here it is worth the marking, how in the Primitiue Church, all the Saintes of God, when as themſelues or others had doone duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page anie thing well, they all attributed it wholie and onelie to God, excluding themſelues; as in this place Paul, and all the faithfull doe. And in the Acts, when as Peter and Iohn had healed the creple,Act. 3.12. Peter ſaid vntounto the people: Ye men of Iſrael why maruell you at this, or why looke ye ſo ſtedfaſtly on vsus; as though by our owne power or godlines, we had made this man go? The God of Abraham, and Iſaac, and Iacob, the God of our fathers, hath glorified his ſon Ieſus, whome ye betraied, &c. And S. Paul ſpeaking of the almes of the Church of Macedonia, 2. Cor. 8.1.writes thus: We do you alſo to wit, brethren, of the grace of God beſtowed vponupon the Church of Macedonia. And after not onelie he calles it ſo, but alſo they, (no doubt as hee had taught them:Verſe. 4.) And they prayed vsus with great instance, that wee would receiue that grace, and that fellowſhip of the miniſtring which is towards the Saints.
And after Saint Paul applying their example to the Corinthians, Verſe, 6.writes thus: That we ſhould exhort Titus, as he had begun, ſo he would accompliſh the ſame grace amongſt you alſo. And after: As ye abound in eueryevery thing, Verſe, 7.in faith, in word, and knowledge, and in all diligence, and in your louelove towards vsus: euen ſo ſee that you abound in this grace alſo. And after ſpeaking of Luke, whoſe prayſe is in the Goſpell, thorough all the Churches: and not ſo onelyonly, but is alſo choſen of the Churches, Verſe, 19.to be a fellow in our iourney, concerning this grace, that is miniſtred by vsus.
Wée maie note here how both the almes it ſelfe, and the verie exhortation to giuegive the almes; is accompted a grace. They called and accompted all the good thinges they did in thoſe dayes, grace.
1. Pet. 4.11.And ſo likewiſe Saint Peter teacheth: Let eueryevery man, as he hath receiued the gift; minister the ſame one to another, as good Stewards of the manifold grace of God. If any man ſpeake, let him talke as the words of God. If any man miniſter, or do any ſeruice, or good worke in the Church of God, let him do it, as of the hability, which God miniſtreth; that God in all things may be glorified, thorough Ieſus Chriſt. To whome bee praiſe and dominion, for euer and euer, Amen.
Saint Peter here teacheth vsus to accompt all good workes, the manifold graces of God; yea euen euerie good word we ſpeake: And that we ſhould doe all thinges, that God might be glorified in all our workes. And the greatnes of this worke makes him alſo, abruptely breake off his Epiſtle; and euen himſelfe there to yéeld this praiſe & glory of God. No doubt all chriſtians in thoſe daies had perfectlie learned this leſſon: for ſo wee read of them when as they heard that Paul preached now the faith, Gal. 1.24.which before he deſtroied: They glorified God in me (ſaith Saint Paul.) They woondred not at him (as ſome would hauehave doone) but they gaue God the glory: they acknowledged his hand, his worke.
And ſaint Paul writing but of the care that Titus had to moue the Corinthians to giuegive almes:2. Cor. 8.16. Thanks be vntounto God (ſaieth hee) who hath put into the heart of Titus the ſame care for you. Thus they call all good works, the grace of God; and all good thoughts, as it were put into our hearts by God: and they glorified God in all things.
And to the ſame effect Ferus writes againe thus:Fer. in Act. cap. 22. VVhen as Gods light comes vntounto vsus, the eies of reaſon muſt bee ſhutte; and we muſt follow, what waies it leades vsus. And after: Marke here how hardly mans will ſubmits it ſelfe to Gods will; for it euer repines againſt it: and had rather hauehave the matter otherwiſe, then God would hauehave. So Moyſes, although he heard ſentence pronounced againſt him; yet he ſaieth, I will goe and ſee the land: ſo alſo Ionas being ſcourged of God, would hardly obey: So Ezechiel, although he foretold the iudgement of God, yet notwithſtanding he lamenteth it; whereby hee declares, that hee had rather hauehave it otherwiſe, if it were poſſible: ſo doth Paul here. Theſe examples are written that we may ſee, how that the Saints hauehave had their imperfections; leaſt we ſhould deſpaire, when we find the like affections in our ſelues.
Mans will, by Ferus his iudgement, is euer ſpurning againſt Gods will; it doth not willinglie and freelie worke with grace, as the Papiſts doe teach.
And although he doe defend free will in ſome other places, ſaying; That the greateſt things that free will herein affoords, is, Fer. de filio prod. Ser. 6.that it obeyeth grace, and embraceth grace, and makes it profitable to it ſelfe, when as otherwiſe by our owne free will, we ſhould very ſlowly or neuer riſe from our ſinnes; if the grace of God were wanting and ſhould not worke with vsus, both in the beginning, in the middle, and in the end; yet (ſaieth he) our will muſt of neceſſity bee added thereunto: for Auguſtine ſaith, he that created thee without thee, will not iuſtifie thee without thee. And Saint Paul, Not I, but the grace of God with me.
But yet after he addes this: Secondly marke here what cogitations faith puts in mans mind, I wil ſay (ſaith he) father I hauehave ſinned not ordinarily, but aboue all meaſure. I hauehave euen ſinned againſt heauen: I will not excuſe my ſelfe vntounto thee; but I will plainly confeſſe my ſelfe vnworthy of all grace and fauour, &c. All theſe things (ſaith he) are quite contrary to nature, which can hardly be brought that it ſhould ſay; I hauehave ſinned, or that it ſhould accompt it ſelfe vnworthy; vponupon whome any benefit ſhould be beſtowed: but it ſelfe will euer be in the firſt place, and it deſires to be highly accompted of, &c.
Here Ferus plainelie teacheth the repugnance betweene nature and grace; nature muſt hauehave a new will put into it, or elſe it will neuer embrace theſe cogitations, theſe good motions.
Lib. 5. de ſapientia.Oſorius alſo out of Plato verie excellentlie paints out the nature of man. Call to remembrance (ſaieth he) that great caue or denne, which he moſt wittily hath deuiſed, and thoſe chaines, wherewith he makes men to be faſt bound, that they cannot behold the light; and thoſe vaine ſhadowes, which ſeeme to mooue hither and thither, and to ſpeake; and thoſe reſemblances of thinges, which thoſe men, which are thus bound in yron chaines, falſely iudge to be things indeed. He could not more fitly by any other meanes, hauehave ſet before our eyes, the liues of wicked men. For they beeing here groueling on the earth, and in louelove with their bodies, and chained with the innumerable chaines of vices; cannot turne their minde that way, that they may beholde the light, and the true ſhapes of things. For there is no trueth indeed, in theſe bodily and earthly; but in diuine and eternall things: Therefore all the commodities of this life, hauehave no firme or ſound thing in them, but onelyonly beare a face or ſhew of good things. And men being now acquainted with theſe ſhadowes, and being deluded with theſe Images of things; do with tooth and naile, purſue after falſe good things, and being effeminated with the falſe ſweetnes of pleaſure, are ſo kept in bondage, that they are now enemies to all thoſe, which woulde ridde them out of thoſe bonds, & would endeuour to bring them to heauen, that they might behold the true ſunne indeed, and the true light, and true men, and true good things; that is, that they might behold heauenly and diuine thinges, and that they might hauehave the vvhole force of their minds fixed in euerlaſting things. Thus farre Oſorius.
This is mans eſtate before regeneration, to delight in ſinne, not to be able to be hold the true light, naie to be euen an open enemie to thoſe that ſhall go about to draw him from this bondage, or ſhall endeuour to make him ſee his owne miſerie and vnhappineſſe: ſo farre off is he from embracing the true light, if it be offered vntounto him. This is Oſorius his iudgement in this place.
And a little after hee writes thus: Is it not moſt certaine that this is graunted to Chriſtians, to behold God, as often as they ſtirre vp their weake faith, and doe deuoutly pray for Gods grace, that being looſed from theſe bonds, and turned away from theſe ſhadowes of things, and turned to the true good things indeed, that they may mount vp with their minds into heauen, and that they may beholde thoſe moſt excellent and eternall riches, and may enioy that ſweete and moſt pleaſant familiaritie, and talke with God with vnſpeakeable ioifulnes.
Here plainely appeares, what effects the grace of God works in mens ſoules. It not onelie looſeth them from the ſtronge and iron chaines of their ſinnes, but alſo it withdrawes them from the louelove of vanities, and turnes them to the louelove of vertue and true godlineſſe. Theſe effectes here Oſorius attributes to the grace of God: man of his owne nature hath them not.
Ambroſe of mans duetie to God writes thus:De Abraham pat. lib. 2. ca. 8. That ſoule which is full of wiſedome and righteouſneſſe, is more deuout in the worſhip of God, and paies her tenthes of all the fruits of the earth, according to a more heauenly wiſedome herein, in that ſhe referres the perfection of all her ſenſes and workes to God, ſhee challengeth nothing to hir ſelfe, which is not able to gouerne her ſelfe, vnleſſe ſhe were vnderpropped with Gods fauour, &c. All Abrahams children of their father muſt learne to paie theſe tenthes to God.
But for the maintenance of frée will,Rom. 7.18. that place of Saint Paul maie be obiected: To will is at hand; but to doe good, I cannot tell how to do it. Saint Auſten expounds this place thus:De praed. & gra. ca. 13. Although that ſame will is not of vsus; it is the gift of God; becauſe of him wee hauehave both to will and to do, according to his good pleaſure.
And concerning this place Auſten firſt expounded it of a man vnregenerate, but after he changed his mind, and expounded it of the regenerate: as appeares in his Booke, Contra Iu…. cap. 11.
Ambroſe alſo is of the ſame mind with Auſten herein, and expounds this place of the regenerate, ſpeaking of the ſtrife that was betwéene Abraham and Lot, which he allegoricallie applies to the ſoule of man.Lib. 2. de Abra. cap. 6. Hereof comes (ſaieth he) the diſcord of our cogitations, when as the fleſh rebels againſt the ſpirit, and the ſpirit againſt the fleſh. Then there is no ſmall combate, when as the Apoſtle himſelfe, the Lords choſen veſſell ſaith: I ſee the lawe of my fleſh, reſiſting the law of my mind, and bringing me in bondage vnderunder the law of ſinne, which is in my members. He himſelfe coulde not pacifie this combate: and therefore he fled to Chriſt, ſaying: O vnhappy man that I am! who ſhall deliuer me from the body of this death? that is, that I cleaue not to the pleaſures of the fleſh. Who is it, that ſhall looſe me from theſe bonds, and ſhall ſet me free; and ſhall writh rather the ſenſes to the ſobriety of the mind, then to the drunkennes of the body? but becauſe amongſt men he could not find ſuch a guide; turning to God, he ſaith: The grace of God by our Lord Ieſus Chriſt. If he that was ſo ſtrong truſted not in his owne ſtrength, that he might eſcape the body of death, but ſought for helpe of Chriſt; what ſhall we do who are weaker? &c.
Phil. de Dies ſum. prae dic. Tit. amor. hominis erga Deum.I will conclude this point of free will, with a ſaying of Philippus de Dies: When as onelyonly God is the author of the reaſonable ſoule, and that the will is a power of ſuch a ſoule; it followeth manifeſtly, that onelyonly God can moue it; not onelyonly in beſtowing the nature and eſſence vntounto it; but alſo the willing of that which is good, and alſo the end, which is the concluſion of all our willings. Therefore wee muſt deſire of him with moſt earneſt prayers, with that kingly Prophet: Incline my heart (O God) vntounto thy Teſtimonies.