The True Catholic, Tract · Section 3 · Chapter 2

The True Catholic · Tract · Section 3 · Chapter 2

p. 542. Of Juſtification.

De indulg.POligranes a Papiſt of Chriſts merites, writes thus: We muſt know that Chriſt the ſon of God, by his works and paſſions, did deſerue many things of God his father. To himſelfe glorie and exaltation, as Saint Paul ſaith: for which cauſe God hath exalted him, &c. He hath deſerued alſo to men a generall ſatisfaction, for their ſinnes. For by his bloud, hee hath waſhed away the faults, and by his death, hath reſtored the grace of iuſtification. You are iuſtified freely (ſaith the Apoſtle) by his grace, Rom. 3.Rom 3by the redemption which is in Chriſt Ieſus. But by this his p. 55merit, he hath ſo freely waſhed away the faults, that according to the faith of the Church, and of the holy ſcripture, he hath left ſome part of the puniſhment vnredeemed, which is either here to be redeemed, with the workes of merciemercy, or els to be paied hereafter. And therefore thirdly he deſerued; that he which of himſelfe hath deſerued it, through ſpeciall faith and deuotion, might forgiue this puniſhment himſelfe, which we doe not doubt, the theefe did on the croſſe. This is Poligranes his opinion.

But here firſt, howe contrarie is he in this his doctrine, to that ſaying of Saint Paul, which he alleadgeth? If we be iuſtified freely by the grace of Ieſus Chriſt, and for his ſake by the redemption which is in him; then we are not iuſtified for our owne ſakes. No part of this redemption, remaines in our ſelues. And what is it els to be iuſtified, but a condemned man to be acquited; not onelyonly from his crime he hath committed, but alſo from the puniſhment due to that crime? For herein conſiſteth the chiefe part of iuſtification, to be deliuered and diſcharged from the puniſhment: or els he will make our iuſtification with God, like the pardons of ſome kings, when as the malefactors be hanged, and the pardons about their necks. But the pardon which our mercifull and louing Sauiour hath obtained for vsus, is moſt frée, is moſt ample: it containes in it no ſuch exceptions of anie part of the puniſhment, of vsus after to be redéemed. This worke of redemption, man muſt let that alone for euer, either in part or in whole; either for himſelfe, or for his brother: As the Pſalmiſt teacheth all men, high and low, rich and poore, one with another. Pſal. 49.1.2.7.8Ps 49:1Ps 49:2Ps 49:7Ps 49:8And he yéeldes them alſo the reaſon: So precious is that redemption of their ſoules, that it requires ſuch a great price, as all the goods, and riches, and lands in the world, giuen or beſtowed, will not ſerue the turne. And to this place of the Pſalme, alludes no doubt Saint Peter in his Epiſtle,1. Pet. 1.18.1 Pet 1:18 Knowing (ſaith he) that you were not redeemed with corruptible things, as ſiluer and gold, from your vaine conuerſation, receiued by the traditions of your fathers: but with the precious bloud of Chriſt, as of a lambe vndefiled and without ſpot.

This point of doctrine all Chriſtians muſt know: that it is onlie the bloud of Ieſus Chriſt, that is the ranſome of their ſoules, and not any worke of man whatſoeuer; as this Papiſt teacheth: no not all their goods, and lands giuen to the poore can challenge p. 56anie part herein. This requires a greater price: So precious is the redemption of ſoules, as Dauid teacheth.

Secondly they muſt know, that the traditions of their fathers will not be a ſufficient warrant for them before God; vponupon which thing at this daie, manie ſimple Catholiques ground their faith and religion. To deliuer vsus from that vaine conuerſation, which we had learned from our fathers, Chriſt died: And ſhall wee follow our fathers ſteps ſtill? Shall their doings be a light vntounto vsus? God hath giuen vsus another light to follow.Pſal. 119.105.Ps 119:105 Thy word (ſaith Dauid) is a Lanterne to my feete, and a light vntounto my pathes. I would to God all true Catholiques would learne theſe two leſſons out of Saint Peter: And heere what neede we anie ſuch ſupplies? Chriſt Ieſus himſelfe hath ſuffered for vsus; as ſaint Peter alſo telles vsus; and that not ſparinglie, but abundantlie.

Col. 1.24.Col 1:24And the ſame Author goeth forward in this matter thus, vponupon that place of ſaint Paul: Now I reioice for you in my ſufferings, & I fulfil thoſe things in my fleſh, which are wanting of the paſſions of Chriſt, for his body which is the Church. Here (ſaith he) he giues vsus couertly to vnderſtand, that hee ſuffers in his fleſh, to profit the Church: and that in theſe his ſufferings, that which Chriſts paſſions wanted, his did ſupply. Not that the ſufferings of Paul were more forcible then the ſufferings of Chriſt; but becauſe Chriſt by his paſſion tooke away the fault, but Paul, and other iuſt men working and ſuffering for the body of Chriſt, fulfilled that which was wanting: that is to ſay; the releaſing of the puniſhment, which was due to the fault, and the daily encreaſe of grace. And therefore theſe merites of the Saints, although they hauehave beene fully rewarded for them: yet becauſe they were alſo doone for others, muſt needs profit them. Wherefore by good right, they doe belong to the treaſure of the Church, to be beſtowed of any man, for ſome ſpeciall cauſe, or for the great affection of his deuotion together vvith the merites of Chriſt.

Marke here how he obſcures the glorie of Chriſt, teaching that he did not wholie and abſolutelie redeeme vsus, but in part onelie; and from the fault, and not from the puniſhment, due to the fault. And he teacheth, that Paul and other iuſt men, working, doe deſerue not ſome part of the puniſhment onelie (as he ſaid before) but ſimplie and abſolutelie the puniſhment due to the ſame fault: naie more then that alſo, the dailie increaſe of grace. Is not p. 57that here plainelie fulfilled which is written in the Reuelation? And the fourth Angell blew his Trumpet, Reu. 8.1….Rev 8:1and the third part of the Sunne was ſtricken, and the third part of the Moone, and the thirde part of the Starres. Is not this to obſcure the thirde part of the Sunne (not as Gagneius a Papiſt expoundes this place;) the Pope and his Cardinals, who (ſaieth he) are as it were Sunnes, Gag. in 8. cap. Apoc.and giuegive light to the people: But the true ſunne of righteouſnes Ieſus Chriſt? The Holie ghoſt here names but one ſunne: If his expoſition had beene true, it ſhould rather hauehave been ſaid ſunnes, in the plurall number. But doeth not ſaint Iohn himſelfe expound vntounto vsus, who is this ſunne?Reu. 1.16.Rev 1:16 And hee had in his right hand ſeauen Starres, and out of his mouth went a ſharpe two edged Sword: and his countenance was as the Sunne in his power. Who is this, but Ieſus Chriſt? This ſunne Ieſus Chriſt was obſcured; a third part of it was ſtricken, not his whole glorie, but ſome part thereof was diminiſhed. Howe can this propheſie more fitlie be fulfilled, then by this doctrine? let all men iudge. Séewhat ſhifts they are driuen to, to maintaine their pardons. Nay not only the third part of the Sunne, but alſo the third part of the Starres: Thoſe alſo whome ſaint Iohn expounds to bee miniſters of the Church, were ſmitten, by the Popes fall from heauen, by his prowde ſupremacie. That, proude Boniface, who obtained this ſuperioritie of Phocas, fulfilled;Greg. lib. 4. Epiſt. 2. ep. 32. which Gregorie his predeceſſour affirmed: That if hee ſhould challenge to himſelfe that name of vniuerſall Biſhop, or Biſhop of the whole world (as the Pope doth now) the honour and dignity of his fellow Byſhops ſhould be diminiſhed.

Saint Peter alſo liuelie paintes out this ſunne vntounto vsus:2. Pet. 1.19.2 Pet 1:19 We hauehave alſo (ſaieth he) a moſt ſure word of the prophets, to the which you doe well, that you take heede, as vntounto a light that ſhineth in a darke place, vntill the day dawne, and that day Starre (or as the Gréeke word importeth) that light-bringer, that is,foreign. the true Sun Ieſus Chriſt, ariſe in your hearts. Saint Peter alſo, whome they would ſeeme to make ſo great accompt of, tels them plainelie, who is this Sunne, not the Pope and his Cardinalles, and prelates; but that great light-bringer Ieſus Chriſt, who lighteneth eueryevery man that comes into the world. Ioh. 1.9.John 1:9And dare they abridge the beames of this Sunne? Dare they meaſure his merites? dare they pinch his power? O blaſphemous doctrine! Doth not p. 58the Pope herein declare plainlie who he is? that is, that ſtarre that fell from heauen, and hath ſtriken the third part of the ſun: who hath done this but he?

Ioh. 17.19.John 17:19Hath not Chriſt alone himſelfe wholie and ſufficientlie redéemed vsus? Ieſus Chriſt did not onelyonly ſanctifie himſelfe for vsus, that we might be freed from ſinne and cleanſed from our faults: but he alſo ſuffered for vsus, that we might alſo be acquited from puniſhment: And therefore Eſay ſaieth verie excellently: The chaſtiſement of our peace was vponupon him. Eſay 55.3.Isa 55:3And our Sauiour himſelfe ſaith vponupon the Croſſe.Iohn 19.20.John 19:20 It is finiſhed: No doubt meaning that great worke of our redemption. It was the laſt word he ſpake: and ſhall we not beléeue him? And Saint Peter ſaith: that wee were not in part, but wholie redeemed; not with gold or ſiluer: but with the precious bloud of Ieſus Chriſt. 1. Pet. 1.18.19 20.1 Pet 1:181 Pet 1:19And this Granatenſis alſo affirmes, ſpeaking of Chriſt when as he did ſweate water and bloud:Medit. vitae Chriſti 22. Is not thine anger appeaſed (O holy Father) with this ſo miſerable a ſpectacle of thy ſon? Behold what he ſuffers, which neuer deſerued any euill? he hath ſatiſfied thee for our ſinnes; he hath paid for our redemption a moſt excellent price. For one droppe of this moſt holy ſweat, is more precious and of more valew, then all the treaſures in the world. Thus farre Granatenſis. What ſhall we thinke then of his heart bloud ſhed for vsus vponupon the Croſſe? And therefore Peter ſaith:1. Pet. 2.24.1 Pet 2:24 By his ſtripes our woundes were not onelyonly bound vp, and now brought to ſome good perfection, that after we our ſelues might heale them (as the Papiſts teach:) but they were perfectlie healed. And Dauid alſo propheſying of Chriſts paſſion,Pſal. 130.67.Ps 130:67 faith: Let Iſraell waite on the Lord, for with the Lord is merciemercy, Iohn 10.10.John 10:10and with him is plenteous redemption: and he ſhall redeeme Iſraell from all his ſinnes. And the ſame alſo our Sauiour teſtifieth of himſelfe: That he is comen that they might hauehave life, and that they might hauehave it more abundantly. There is nothing remaining to our ſaluation; it is abundantly accompliſhed; that which remaines is to our conformation:Rom. 8.29.Rom 8:29 We muſt be like faſhioned to the Image of Ieſu Chriſt: No doubt they, which denie this abundance of Chriſts redemption, which was the end of his comming (as he himſelfe here witneſſeth:) denie that he is comen. And therefore we maie ſée here, as in a glaſſe, what is that ſpirite of Antichriſt, 1. Iohn 4.3.1 John 4:3that ſhall denie Ieſus Chriſt to be comen in the fleſh: Surely euen they, who although they confeſſe he be comen to p. 59giuegive life; yet ſhall denie, that he is comen to giuegive it abundantlie: He is comen (as himſelfe witneſſeth) that we might hauehave life; and that abundantly. Let vsus marke this well; and let vsus take heede leaſt by pinching his merites, that we denie not, that hee is comen.

Saint Paul himſelfe taketh awaie all parts of iuſtification from man: I knowe nothing by my ſelfe (ſaith he;1. Cor. 4.4.1 Cor 4:4) yet am I not hereby iuſtified: but he that iudgeth me is the Lord. As though he ſhould ſaie with Dauid: Although, as concerning this my miniſterie, I know nothing to accuſe my ſelfe of;Act. 20.26.27Acts 20:26Acts 20:27 I hauehave declared all the counſels of God, &c. yet there are ſecret ſinnes, which man cannot eſpie; from which Dauid praieth to be cleanſed:Pſal. 19.12.Ps 19:12 and therfore no man can iuſtifie himſelfe, no not the holieſt man in the world. It is God that iudgeth. And after he accompts his ſtricte kinde of life, wherein he liued euen a Phariſée, and his integritie of life among all men, but euen as doung, Philip. 3.5.8.Phil 3:5Phil 3:8that he might bee found in Chriſt Ieſus, not hauing his owne righteouſneſſe, which is of the law: but that which is through the faith of Chriſt, euen the righteouſneſſe which is of God through faith.

He repeates twiſe wherein true righteouſneſſe conſiſteth: euen through faith in Chriſt. If Saint Paul accompted his owne righteouſneſſe, but as doung in Gods ſight, and all the good workes he had done, and durſt not truſt in them; what ſhall we accompt of the merits of Friers and ſuch others? Can they profit to the ſaluation of others? Shall we accompt them as treaſures of the Church? Paul accompted not ſo of his workes, as here we maie learne of him:Matth. 25.4.Matt 25:4 and ſhall we accompt better of our owne workes, or of the workes of any others? The wiſe virgins alſo teach all Gods Saints this leſſon: They plainly confeſſe, that they were afraid leaſt they had not oyle enough for themſelues; and therefore they would impart none thereof to others: and ſhall wee accompt our ſelues more rich then they? Surely then we ſhall ſhew our ſelues to be fooliſh, and not wiſe virgins. And no doubt, ſuch wiſe virgins are all Gods Saints; and yet Poligranes will make them to hauehave merites enow, not onelyonly to ſerue their owne turnes, but alſo to be laide vp in the treaſure of the Church, to profit others: and that for others alſo they wrought their workes. All Chriſts ſeruants muſt ſay:Luke 17.10.Luke 17:10 that they are vnprofitable ſeruants, when as they ſhall hauehave done all p. 60things that are commanded them: (which who is able to doe?) if they were able to doe all Gods commandements; yet euen then they muſt ſaie and confeſſe, and that not with mouth onelyonly, but with their hearts alſo, that they are vnprofitable ſeruants: much more then now they muſt confeſſe and acknowledge this, when as they are not able to doe the leaſt part of thoſe things, which are commanded them; and when as, thoſe things alſo which they doe, they do verie vnperfectly. Where are then thoſe workes, which they hauehave done for others? where is that wages of deſert, which other Papiſts teach? An vnprofitable ſeruant can challenge no wages at all; much leſſe of due deſert.

Nay our Sauiour in that place teacheth all his, what accompt to make of their workes: Say (ſaith hee) wee hauehave done but that which was our duety to hauehave done. This our Sauiour teacheth all Chriſtians to ſaie and beléeue: and ſhall we not obey him? All Chriſtians workes, they are but dueties; they are no merites or deſerts: they are rewarded of merciemercy, and not of merit;Luk. 12.33.Luke 12:33 of promiſe, and not of performance. They are laide vp for themſelues, as treaſures in heauen; and not (as the Papiſtes teach) in the Popes treaſurie here on earth, to profit others.

But let vsus conſider what other ſounder Catholiques then Poligranes, hath written of Chriſts redemption, Gagneius expounds that place of Saint Paul to the Coloſſians thus:In 1. cap. ad Col. I ſupply the wants, or rather the remnants, of the afflictions of Chriſt; as Ambroſe doth tranſlate it: not that Chriſts paſſions are inſufficient for vsus, but that the afflictions of his myſticall body the Church; that is, of the holy Martyrs, are accompted the afflictions of Chriſt, which he accompts his, ſaying: That which ye hauehave done to one of the leaſt of theſe; ye hauehave done to me.

Thus Gagneius expounds this place out of Ambroſe: he confeſſeth, that Chriſts paſſion is ſufficient for our redemption; and that the paſſions and afflictions of the Saints, are honoured with that honourable title, that they are called alſo the afflictions of Chriſt, becauſe he is the head of his Church. He brings in alſo another expoſition of Photion: that to fulfill the wants and remnants of Chriſts paſſion, is nothing els, then to ſuffer for him, as he ſuffered for vsus. For Chriſt ſuffered for you (ſaith Peter) leauing you an example, that you ſhould follow his ſteps: Chriſt therefore ſuffered for vsus; what now remaines? but that we ſhould alſo p. 61be afflicted and ſuffer togither with him: he that doth this, fulfils that was wanting of the afflictions of Chriſt; not on Chriſts behalfe, but on his owne. For although Chriſts afflictions were ſufficient to redéeme all men: yet on our behalfe this is wanting to them, that we ſhould ſuffer for the Church, and one for another. For by many tribulations we muſt go into the kingdome of heauen. Therefore ſaith Saint Paul, The want of his afflictions: that is, that which wanteth for vsus to doe, after his afflictions; I fulfill in my fleſh, in ſtéede of Chriſt, by ſo long and grieuous afflictions for his bodie, which is the Church. Our afflictions are Chriſts ſteps: we muſt follow him in them: they are no part of the price of our redemption: they are the waie which wee muſt walke in, if we will go to heauen: they are not the purchaſe of heauen. And theſe S. Paul endured for the Church, in ſeruing it, not in ſauing it.

Stella alſo of Chriſts redemption writes thus:In cap. Luc. 1….Luke 1 Fourthly looking for their maiſter, they make all things readie, they ſtrewe and ſweepe their whole houſe: So we alſo which looke for our maiſter, muſt furniſh our vnderſtanding with the knowledge of God, and our wils with his holy louelove, and our memories with the remembrance of all the good things, which we hauehave receiued of his bountifull hand. For when we were vtterly loſt and vndone, through the ſinne of our firſt parents: he redeemed vsus ſo perfectly, that Paul ſaith, where iniquity abounded, there grace ſuperabounded: for by his death he opened to vsus the gates of heauen, and gaue vsus the reſurrection of the fleſh.

Stella here plainly confeſſeth, that Chriſt redéemed vsus perfectlie, and that by his redemption: whereas by the fall of Adam, ſin abounded to puniſh vsus and to condemne vsus, now grace more abounds to pardon vsus, and to iuſtifie vsus. Chriſts grace is not limited within the banks of the Babylonicall Euphrates, that his merites ſhould take awaie crime, and not paine; that thereby the merites of Friers and ſuch like, might gaine riches to the Church of Rome: but it ſpreades it ſelfe farre beyonde all the bankes of mans reaſon and deuice. The vertue & force of Chriſts paſſion, no man is able to comprehend: his riches (which all Gods miniſters are commanded to preach, with Saint Paul) are vnſearchable: they are without bottome or ende.Eph…l. 3.8, Euen vntounto me (ſaith Saint Paul) the leaſt of all Saints, is this grace giuen, that I p. 62ſhould preach among the Gentiles, the vnſearcheable riches of Chriſt: And dare the Pope ſaie, that hee hath found out the bottome of them to eſtabliſh his pardons?

In cap. 8. Act.Ferus alſo verie excellentlie teacheth all Paſtours, what is meant by that phraſe, when it is ſaid, that the Apoſtles preached Chriſt. To preach Chriſt (ſaieth he) is to teach, that hee died for our ſinnes, and roſe againe for our iuſtification: and that there is ſaluation in none other: And it is to preach righteouſneſſe, ſanctification, remiſſion of ſinnes, and redemption. For Chriſt is become all theſe thinges vntounto vsus. Therefore hee preacheth not Chriſt, which teacheth to truſt in works, or to ſeeke by any meanes elſe ſaluation, then of Chriſt: As the falſe prophets doe, which teach vsus to ſeeke righteouſneſſe and remiſſion of ſinnes ſome where elſe, then in Chriſt. For they ſay: Behold here is Chriſt: behold him there. In Chriſt onelyonly theſe things are to be found: For there is no other name vnderunder heauen, in which we muſt be ſaued: To this all the law, and the prophets beare witneſſe, that we doe receiue remiſſion of ſinnes by his name.

If this be true, then Poligranes and all the Popes pardon-ſellers, which teach, that not onelie by Chriſts merites, ſinnes are forgiuen; but ioine the merites of Martyrs, and the treaſure of the Church vntounto them, preach not Chriſt by his iudgement: naie they are falſe Prophets. Neither here, nor there; in no place elſe, nor in nothing elſe, remiſſion of ſinnes is to be had; but onlie in Ieſus Chriſt: no not at Rome in the yeare of Iubile, ſaieth Ferus.

In cap. 11. Act.Againe to the ſame effect the writes thus: To preach Chriſt, is to teach, that all our truſt is to be put in him alone: man can doe no more, but preach and exhort: the which he that ſhall diligently do, is guiltleſſe before God if anie periſh.

Ferus of Chriſtes ſatiſfaction verie excellentlie writes thus: What ſorrow was euer like mine, Part. 4. paſſ. 26.from the crowne of my head, to the ſole of my feete, there was no found part: what therefore remaineth (O father) but ſeeing that I make ſatiſfaction ſo aboundantly, but that thou lay apart thine anger, forgiue them, hauehave merciemercy vponupon them, and powre vponupon them the ſtreames of thy grace?

Ibide….VponUpon theſe words, It is finiſhed, Ferus writes thus: Beholde now (the Lord be praiſed) by me is finiſhed whatſoeuer my Father hath decreed. I hauehave ſuffered whatſoeuer the law and the prophets p. 63hauehave foretold: and whatſoeuer was neceſſary or profitable to mans ſaluation. The ſacrifice is made; the figures are fulfilled; the ſhadowes are taken away.

From whence ſprings the patience of Martyres? but hereof; Bar. in Ser. Cant. 61.that a Martyre by deuout and continuall meditation, doth hide himſelfe in the ſtripes and woundes of Chriſt. The Martyre ſtandes in this tryumphing and dauncing, although his body bee all rent, and the Sword pierce his ſide: he beholds the holy bloud to boile out of his fide, not onelyonly valiantly, but ioyfully. Where then is the Martyrs ſoule? Surely in ſafety: that is to ſay, in the rocke; that is to ſay, in the bowelles of Ieſus: His wounds being open, that he may enter in thither. If he were in his owne bowelles ſearching them, without all doubt he would feele the Sword; hee were notable to abide the paine, he would yeeld, he would deny.

Sée how fitlie Chriſt applieth plaſters vntounto our woundes. Sinne firſt is conceiued in the hart: for concupiſcence begets ſinne, Fer. de paſſ. part. 1.and after it is by our works finiſhed. So Chriſt is firſt ſorrowfull in heart, and after outwardly, that he might take away all ſinne, and fully make ſatiſfaction for vsus. So that by Ferus iudgement, Chriſts ſaluation was full and perfect for vsus. All men were like thoſe two debters, whereof our Sauiour ſpeakes in the Goſpell: To whome when they had nothing to pay, the lender forgaue mercifully: ſo hath God fréelie forgiuen vsus our ſinnes, for the ſatiſfaction of Ieſus Chriſt. All our teares and kneeling downe,Luke 7.4….Luke 7:4 and workes of merciemercy, and repentance for our ſinnes, are but ſignes to ſo mercifull a Lorde, and of the loathing of our ſinnes. And after Ferus writes thus: I am he: by this word Chriſt puts himſelfe in our ſtead, patiently about to endure whatſoeuer the iuſtice of God ſhould endure for our ſinnes.

And a little after:Idem part. 8. For this cauſe eſpecially hee would not hauehave his Apoſtles die with him, leaſt we ſhould think that his death alone had not ſufficed: and therefore he would die alone, that hee alone might be acknowledged our Sauiour. Eſay. 63. Deut. 33.Isa 63Deut 33I hauehave troden the Winepreſſe alone (ſaith he) and of all nations there was none with mee. And therefore Moyſes alſo ſaith: God alone was his God, neither was there any other God with him. Therefore he redeemed vsus, and not we our ſelues, &c. But the Church of Rome addes the Apoſtles and Martyres merites to Chriſts; as though hee alone had not redeemed vsus, and calles thoſe the treaſure of the Church.

p. 64Fer. part. 2. paſſ.In theſe manifold ſufferings of Chriſt, we ſee, as it were with our eyes, our vniuſtice, how wicked, how full of ſinnes we are, but eſpecially wee were. For how vile here Chriſt outwardly appeared to men: ſo vile were we before God in our ſoules; yea, what kind of one Chriſt is here, ſuch ſhould we hauehave beene for euer, vnles he had taken theſe things on him.

Part. 3. paſſ.And after: Here let vsus conſider our ſelues, as here Chriſt with one conſent, and with great ioy of his enimies, without all pitie, without all hope of deliuerance, or of returning backe againe, no man aſſiſting him, or knowing him, is led to the iudgment of death: So we ſhould hauehave beene ledde to that horrible iudgment of God, vnles Chriſt had put himſelfe in our ſtead. Therefore if thou mind to ſtand in Gods iudgement, rely vponupon Chriſt then, by faith. For without him none can ſtand in the iudgement of God. For no man liuing is iustified, or found righteous in the ſight of God.

And after, ſpeaking of thoſe things which Chriſt had ſuffered at the handes of the Iewes: Although (ſaieth hee) thoſe things which we hauehave heard already, had been enough for the redemption of all the world; yet he would ſuffer more then theſe, that he might fully ſatiſfie for our ſinnes; that conſidering the greatneſſe of the remedy, no man might euer hauehave cauſe to deſpaire. And ſpeaking of his whipping hee writes thus: He that clothes all things, is ſpoiled of his clothes: and he that hides all our ſhame, is openly put to ſhame in the ſight of all men; leaſt that we ſhould be put to a perpetuall ſhame: which ſurely we ſhould hauehave beene, if Chriſt had not endured this nakednes and ſhame for vsus.

Part. 2. paſs.But that agony of Chriſt ſignified nothing elſe, hut the feare of our conſcience before the iudgment ſeat of God: for the ſoule (now the time of the iudgement drawing neare) is touched with the feeling of our ſinnes, which being touched, begins now altogether to tremble and quake, and euen to periſh, being now alone before the tribunall ſeat of God. Of which trembling Iob ſaid; If he ſhall ſodainly cal man to an account, who is able to anſwere him? This feare was alſo ſhewed in that feaſt of the Goſpell, whereas he, who hauing no wedding garment, being examined of the Lord, was ſtraightwaies dumbe. The godly are ſometime poſſeſſed with this feare, as appeareth in Iob, and Dauid ſaith; O Lord, chaſten me not in thy wrath, becauſe there is no health in my fleſh, by reaſon of thy diſpleaſure. So alſo Ezechias: I (ſaieth hee) ſaid in the middeſt of my daies, I ſhall p. 65go to the gates of hell. Leaſt therefore that wee ſhould bee euer in danger of this feare; Chriſt was for our ſakes in this agony. Therefore when that temptation ſhall inuade vsus, let vsus pray with Ezechias: O Lord, I am violently afflicted, anſwere thou for me: and with Dauid; vnderunder the ſhadow of thy wings protect me. Man is not able, no not the holieſt man, to appeare before the tribunall ſeate of God, without this feare and quaking: his beſt works are vnperfect. And therefore Chriſt was in this agony for him, &c.

And after, the ſame Ferus writes thus: Yea, Fer. paſſ. part. 3. ſpeaking of Barrabas and Chriſt.that vvhichwhich vvas doone in Pilates iudgement, the ſame falles out in the iudgement of God. On the one ſide ſtood that notable theefe Adam, with all his poſterity, who all of them had deſerued death: on the other ſide, ſtood the moſt innocent Sonne of God. Now one of theſe by Gods iuſtice was to ſuffer death; and God of his great merciemercy ſpared Adam, and yeelded his moſt innocent Sonne vp to death for him. Let vsus embrace this great mercy of God (brethren) and be thankfull to God for it.

And of Chriſts ſpoiling of his garmentes, he writes thus:Ibidem. He is turned naked out of his garmentes, which cloathes the heauens with Starres, and the earth with flowers: and what kind of one the firſt man was, when he dwelt in Paradice, ſuch a one the ſecond Adam entred into Paradiſe againe. He ſuffered therefore himſelfe to be ſpoiled of his garments, that he might receiue for vsus, the garment of innocency; he was not aſhamed to ſtand naked before all men, leaſt we ſhould be found naked before god the endured ſhame, that he might couer the guiltines of our conſciences: for he is bleſſed, whoſe ſins are couered.

And vponupon theſe wordes, (He that is waſhed, Part. 1. paſſ.needs not but that his feet only ſhould be waſhed) he writes thus: This ſecond waſhing is not doone at the Font; but by repentance, which cleanſeth our daily ſins. For repentance is as it were a ſecond board, by which they which after baptiſme hauehave ſuffered ſhipwracke, may ſwimme out. Of this waſhing Eſay ſpeaketh: Be ye waſhed, be ye cleane: and this waſhing of our feet by repentance, muſt be doone euer. For the way wherein we walke, is mirie, as Dauid ſaith; and Ieremy, 1. King. 21. Lam. 1. 2. Tim. 2.1 Kgs 21Lam 12 Tim 2the mire ſticks to Hieruſalems feet; and ſaint Paul: He that ſhall cleanſe himſelfe from them ſhall be a veſſell of honour.

But this may trouble ſome perchance, that Chriſt addeth. But is all cleane: how is he all cleane, which is commanded as yet to waſh p. 66his feete? Yea, how can he be all cleane which is baptized, when as the Scripture in euerie place affirmeth, that no man is without ſinne? It is moſt true, that no man is without ſinne: and yet notwithſtanding, it is alſo true, that he is all cleane, that is, purified by faith. For he becauſe he is grafted into the body of Chriſt, by faith, doth participate and poſſeſſe the holineſſe and puritie of Chriſt: And therefore Paul ſaid to them that beleeue, ye are waſhed, ye are ſanctified by the name of our Lord Ieſus Chriſt. And againe, there is no condemnation to thoſe that are in Ieſus Chriſt. Therefore they which are grafted into Chriſt, are called holy, for the faith, name and bloud of Chriſt; although in the meane time, in themſelues they are nothing els but ſinners, and hauehave in them much ſinne as yet, but no condemnation, becauſe they are accounted iuſt with God through faith in Chriſt. Hereof it is, that Paul ſpeakes of himſelfe: with my minde I ſerue the lawe of God, but with my fleſh the lawe of ſinne. Ferus here plainly teacheth, that mans righteouſneſſe is by imputation of the righteouſneſſe of Chriſt, and not by any inherent righteouſneſſe in himſelfe.

And againe, ſpeaking vponupon Stephens death, he giues theſe notable leſſons vponupon theſe words:Fer. in cap. 7. Act. (Lord Ieſu receiue my ſpirit.) He railes not, nor curſeth not; but with great modeſtie cals vponupon God: To him alone he cōmits his ſoule. Here I would hauehave thee alſo learn the beſt manner of dying: Firſt he is carefull not for his body, but for his ſoule: the wicked doe contrarie. Secondly, hee cals vponupon God, diſtruſting in himſelfe, and of his owne merites: but the wicked truſt in their owne merites, and therefore they builde vponupon the ſande. Thirdly, he confeſſeth his faith briefly: but moſt perfectly, calling him Lorde, who is able; and Ieſus, who is alſo willing to ſaue. Theſe three things are eſpecially to be marked: for they are verie neceſſarie to a bleſſed and happy death: For they are bleſſed which die in the Lord.

I would to God all true Catholiques, which minde to die wel, would learne theſe thrée leſſons of Saint Stephen out of Ferus: Firſt, to hauehave more care of their ſoules, then of their bodies. It makes no matter, what maner of death they die, or what coſt be beſtowed vponupon their funerals: let them do good and beſtow their goods themſelues,3. Cor. 5.20. while they are in the bodie. Secondly, that at the houres of their deathes; yea and all their life long alſo, (if then in that extremitie) they would call vponupon none other, but, as p. 67Saint Stephen doth here, vponupon Ieſus Chriſt. Thirdly, that they would condemne themſelues, as vnprofitable ſeruants, before the maieſtie of God, and not truſt in their owne merites: as Ferus here teacheth them. And here if Saint Stephen truſted not in his Martyrdome, being ſo notable a worke, neither was it laid vp in the treaſurie of the Church, to helpe the ſaluation of others; much leſſe the works of anie other: as Poligranes teacheth. And laſtly, that they would confeſſe the Lord Ieſus, euen this ſhorte faith, theſe two wordes, as Saint Stephen did. For as Saint Paul ſaith: God will make his account, and gather it into a ſhort ſum, Rom. 9.28.Rom 9:28with righteouſnes: for the Lord wil make a ſhort count vponupon the earth. God will make now a ſhort account with his faithfull ſeruants,Pſal. 143.2.12.Ps 143:2Ps 143:12 with them that beleeue in Ieſus Chriſt, they ſhall not be called to ſo ſtrickt account of euerie idle word, as the Infidels ſhall:Pſal. 32.1 Matth. 12.36. Luke, 9 26. 1. Cor. 15.35. Reuelat. 1.18. Matth. 11, 28,Ps 32:1Matt 12:361 Cor 15:35Matt 11:28 they ſhall be bleſſed becauſe their ſinnes ſhall be couered, and becauſe Ieſus Chriſt at that great day of account, ſhal not be aſhamed of them. That they would confeſſe, I ſaie, but euen with S. Steuen theſe two words: Lord Ieſu: That he is a Lord of death, of hell, and of the Diuell; and therefore is able to ſaue them: and that he is Ieſus, who cals all that are heauie laden with the burthen of their ſins vntounto him. And therefore be thou neuer ſo blinde,Marke, 10.49. euen as blinde as Bartimeus, thou maieſt boldly come vntounto him as he did, when as he called him: and thou ſhalt not onelyonly receiue thy ſight; but alſo be ſaued, as he was. Who neuer repelled anie from him, not halte, not lame, not leapers, not poſſeſſed; Mat. 21.14.8.2 & 28. Iohn, 11.44.Matt 21:14Matt 21:8Matt 21:2Matt 21:28naie who raiſed euen dead men vp againe: and therefore is willing to ſaue. They which acknowledge but theſe two things from a liuely faith, néede no more. This is the ſumme of Chriſtian religion: thus Stephen died, and in this Religion.

Againe, the ſame Ferus ſpeaking of the word of God faith: That is rightly called the word of grace, becauſe it preacheth grace, In cap. 14. Act.and comes to vsus of the grace of God, and it condemnes merites.

And againe, Of this Chapter as well the preachers of faith, In cap. 15. Act.as the Preachers of workes, make their bragges; and therefore it is moſt diligently to be marked of all men: the queſtion was, whether the lawe was neceſſ…rie for them which were conuerted to Chriſt; or whether faith in Chriſt ſufficed? The ſame queſtion is now alſo amongſt vsus: whether faith or workes doe iuſtifie? It is not called in queſtion whether good workes are to be done or no: for all are forced p. 68to confeſſe that; that good workes muſt be done: but whether they iuſtifie or not? The Apoſtles conclude, that faith iuſtifieth, and not workes, nor the lawe. And why doth faith iuſtifie? becauſe it leanes vponupon the grace and mercy of God, vponupon the promiſes of God, vponupon the merites of Chriſt. Why doth not the law iuſtifie? becauſe no man euer kept it. Why doe not workes iuſtifie? becauſe they are vnperfect: All our righteouſneſſe is like a defiled cloth.

This is the ſumme of the Apoſtles councell, ſaith Ferus; what can be ſpoken more plainly then this? Here are queſtions propoſed and anſweres ſhaped to them: and the concluſion is, that faith onelyonly iuſtifies, becauſe it relies wholie and onelyonly of the merciemercy and promiſes of God: and that works, no not of the beſt men, cannot iuſtifie, becauſe they are imperfect.

I wiſh that all they which crie out, Generall councels, Generall councels, and will beleeue nothing but that which generall councels doe teach, would marke diligently the concluſion of this firſt Generall and Apoſtolicall councell, in this great and waightie matter, euen in the ſaluation of their ſoules: and that they would condemne all other generall councels, which doe not agree with this both in matter and forme. They direct their decrées from that generall thus:Act, 15.28. It ſeemes good to the holy Ghoſt and vntounto vsus: Not, it ſéemes good to Peter & to vsus, which ſhould hauehave béene the title, if Peter had béene the head of the Church: but they make the holie Ghoſt Chriſts Vicar and his vicegerent. As hee alſo himſelfe doth:Iohn 16.7.John 16:7 Yet I tell you the truth; it is expedient for you that I go away: for if I go not away, the comforter will not come vntounto you: but if I go away, I will ſend him vntounto you. The holie Ghoſt comes here in Chriſts place, and hee is his Vicegerent; hee placeth Byſhops and Paſtors in the Church;Act. 20.28, 13, 2, 10, 19.Acts 20:28Acts 20:13Acts 20:2Acts 20:10Acts 20:19 hee ſeparates Paul and Barnabas to the worke he appointeth them: he ſent Peter to Cornelius. He is Preſident in this councell. And is not this to gouerne and to be head of the Church?

And a little after, Ferus writes thus: This is the chiefeſt point of all Chriſtian Religion, vponupon which all other doe depend, that in Christ Ieſus is all fulneſſe: and therefore all that are iuſtified, are iuſtified onelyonly by faith in him, and by nothing els. This is the ſumme of all the Goſpell, this is the matter of all Saint Paules Epiſtles, eſpecially of thoſe which he wrote to the Romaines, Galathians, and Hebrewes. And here marke the conditions of falſe Apoſtles: Firſt, p. 69they bragge themſelues to be Chriſtians. They departed from vsus, but they were none of vsus; they are accounted in the number of Chriſtians, when as they are nothing leſſe; although they be baptized with water, and partakers of other myſteries, yet they are not baptized with the ſpirit, nor incorporate into Chriſt, from whome their life doth ſo greatly diſagree. Counterfeit Chriſtians hauehave euer done more harme to the church of Chriſt, then Infidels: no enemies more hurtfull, then falſe teachers, and eſpecially then thoſe, which teach men to truſt in their workes. For theſe reach vsus a broken ſtaffe and daube vp the wall without morter: theſe Chriſt bids vsus beware of, ſaying: Beware of falſe teachers.

Here Ferus declares his iudgement plainly concerning our iuſtification: That we are iuſtified (Ʋnica fide in Ieſu Chriſto) by onelyonly faith in Ieſus Chriſt: and that this is the chiefeſt point of chriſtian Religion: and that this doctrine Saint Paul taught almoſt in euerie of his Epiſtles: and that they which teach men to truſt in workes, are falſe teachers. If this be the chiefeſt point of chriſtian religion (as it is indéede) then in the chiefeſt point of Chriſtian religion Ferus is on our ſide. And as Baſill writes of the Philoſophers:Baſ. ho. 8. in. car. The wiſe men of Greece (ſaith he) hauehave diſputed much of the natures of all things: but there is no reaſon, there is no firme or ſet opinion among them: the latter opinion euer ouerthrowing the former, ſo that we may eaſily ouerthrowe their opinions, when as they by their mutual diſtenſion, are ſufficient to ouerthrow themſelues: ſo I maie ſaie of the Papiſts.

Secondly, if they be falſe teachers, which teach men ts truſt in their workes, by Ferus his iudgement, then are the Papiſts falſe teachers. Againe, of Chriſtian righteouſneſſe Ferus writes thus: He ſpeakes not only of that righteouſnes which giues eueryevery man his owne (ſpeaking of Saint Paul making his Oration before Foelix and Druſilla) but of Chriſtian righteouſneſſe, which is faith in Chriſt. In cap. Act. 24.Acts 24OnelyOnly faith in Chriſt by Ferus his iudgement, is Chriſtian righteouſneſſe. The workes of the Phariſées were, no doubt, as painfull as are nowe the workes of the Papiſts:Luk. 18.11.Luke 18:11 They faſted twiſe in the weeke they prayed, they payed their tithes truely, they were no extortioners, they offered no man violence or wrong: For Saint Paul is ſaide to hauehave beene brought vp in the Citie of Ieruſalem at the feete of Gamaliel, Act. 22.3.Acts 22:3and inſtructed after the perfect maner of the lawe of the fathers. And their workes were done alſo p. 70in the faith of Chriſt, as well as ours: they all beleeued that Meſſias ſhould come, as we now do beleeue that hee is comen: and yet becauſe by theſe their workes they went about to iuſtifie themſelues,Rom. 9.32.Rom 9:32 God condemned them and their workes; they loſt all their coſts,Ioh. 3. ver. 8.John 3:8 and paines, and labours whatſoeuer. Let all chriſtians learne to bee wiſe, by their examples, that they alſo looſe not the workes which they hauehave wrought. God cannot abide this mind in anie of his ſeruants, that they ſhould goe about to iustifie themſelues in his ſight: Rom. 3.19.27. Pſal. 115.1.Rom 3:19Rom 3:27Ps 115:1All mouthes before his Maieſty muſt be ſtopped: All glory muſt be aſcribed to him alone. And therefore were we made and predeſtinate, Epheſ. 1.6.Eph 1:6that we ſhould be to the praiſe of the glory of his grace. Let all men marke well this end.

Oſorius alſo contrarie to the aſſertion of Poligranes, of Chriſts merites and redemption, writes thus: He was ſo deſpiſed that we accounted him not a man: De Sapie. lib. 1but he bare our infirmities, and ſuſtained our ſorrowes. But we ſuppoſed that he had beene ſtricken and reiected of God for his owne ſinnes. But he through his wounds did beare the puniſhment of our rebellion, and was afflicted for our iniquities. For this he tooke vponupon him, that he might eſtabliſh by his puniſhments, the nouriture and diſcipline of our peace; by which he was to make vsus perfect friends with God, and that hee might heale our wounds by his ſtripes. For we al hauehave gone aſtray like ſheep, & eueryevery man turned his owne way: but the Lord appointed vntounto him the puniſhments due to our ſinnes. Theſe and many other things, the Prophet Eſay proſecutes, by which he declareth the intollerable ſorrowes of Chriſt, and his moſt bitter and vnſpeakable torments. Thus farre Oſorius. In which words he teacheth that Chriſt ſuffered, not onelie for the faults; but alſo for the puniſhments due to our ſinnes: And that by his ſufferinges wee are made perfect friends with God.

Ibidem.And after hee writes thus: But how this moſt pleaſant liberty was eſtabliſhed, it is worth the marking: that there might an end be made (ſaieth he) to ſinne: (Sinne is iniquity againſt God, which containes in it, the ſeeds of all euilles:) And that this ſinne might be ſealed vp; that is, that it might now no more appeare, or ſhew it ſelfe, but that it ſhould now be ſo couered by the mercy of God, as though it had neuer been committed: euen as Dauid ſaith; Bleſſed are they whoſe iniquities are forgiuen, and whoſe ſinnes are couered. Such a perfect redemption and propitiation of all our ſinnes, Oſorius p. 71attributes to Ieſus Chriſt.

Againe,Lib. 4. de Sapi. of the merite of Chriſts redemption the ſame Oſorius verie excellentlie writes thus: Gods iuſtice required that there ſhould be a iuſt recompence made of the law of God, tranſgreſſed by man through his ſins. There was nothing of ſuch force on earth, that was able to make this ſatiſfaction. But without a iuſt ſatiſfaction for the offence, the equity of Gods iuſtice did not ſuffer, that mankind which had offended the Maieſty of God, and was now ſpotted with all manner of ſinne, ſhould bee receiued into Gods fauour againe: therefore it was meet, that mans nature being ioined to the nature of God, ſhould be ſo rich, that it ſhould aboundantly make ſatiſfaction to God the father for the ſinne of all mankind. Therefore Chriſt borrowed this of his diuinitie, that his body being holy, innocent, and ſtained with no ſpot of ſinne, ſhould hauehave in it infinite vertue and force, whereby it might pay all the debt we were bound in. And hereof he ſaith, I paid them the things I neuer tooke.

And a little after he writes thus: He that hath giuen vsus the bloud of his Sonne, what will he deny vsus, Ibidem.that is neceſſary to our ſaluation? He that ſpared not his owne Sonne, as Saint Paul ſaith, but required of him the puniſhment due to our ſinnes: how will hee againe now puniſh vsus, if we ſhall be vnthankfull for ſuch a benefite? So that Oſorius here plainlie affirmes, that God required of his ſonne Ieſus Chriſt the puniſhment due to our ſinnes; and that whatſoeuer we now can ſuffer, is but our dueties; is but thankfulneſſe for ſo great a benefit.

And after: VVe muſt be followers of God, Ibidem.and if God could not be imitated vnles he were ſeen; and if he could not be ſeen, vnles he became man, that he might ſtirre vp men to the earneſt deſire of true vertue, not onelyonly in words, but alſo by examples; what thing could be inuented either more profitably or wiſely to mans ſaluation, then to ſee the Sonne of God, for mans ſaluation, euen as it were ſhotte thorough with reproches, torne in pieces with wounds, tormented with griefes, and enduring all theſe with an inuincible patience; that he might not only ſuffer puniſhment for vsus, but that alſo be might ſtrengthen our minds with the example of his heauenly vertue, and with inuincible patience. Let vsus marke how he ſaith, that he ſuffered the puniſhment for vsus.

Dauid alſo in the Pſalmes teacheth vsus verie excellentlie the great benefite of Chriſts redemption:Pſalm. 85.…Ps 85 O Lord (ſaieth hee) thou p. 72art now well pleaſed with the land (where the Hebrew word (Ratſitha) which he vſeth, ſignifies the greateſt good will that can bee) Thou haſt turned the captiuitie of Iacob. Iacob is nowe deliuered from ſathans tyrannie;Gen 3.15.Gen 3:15 thou haſt broken the Serpents head, as thou haſt promiſed: thou haſt quite taken awaie the tranſgreſſion of thy people. That propheſie of Micah is now fulfilled: we maie ſaie;Micah. 7.19.Mic 7:19 He retaineth not his wrath for euer, becauſe merciemercy pleaſeth him; he will returne, and hauehave compaſſion vponupon vsus: he will ſubdue or take with violence all our iniquities, and caſt all their ſinnes into the bottom of the Sea. Our ſinnes doone awaie by Chriſts redemption, ſhall neuer be ſeene anie more: this wee muſt all beleeue. And as Moyſes ſaid to Iſrael of Pharaoh and his armie:Exod. 14.13.Exod 14:13 Feare ye not, ſtand ye ſtill, and behold the ſaluation of the Lord which he will ſhew to you this daie; for the Aegyptians, whom you hauehave ſeen this daie, ye ſhall neuer ſee them again. So Saint Paul ſaieth to all Chriſtians: Wh… ſhall laie anie thing to the charge of Gods elect? Rom. 8.33.Rom 8:33It is God that iuſtifieth, who ſhall condemne? It is Chriſt which is dead, yea rather which is riſen againe, who is alſo at the right hand of God, and makes requeſt alſo for vsus. Ioh. 12.31.John 12:31And our ſauiour ſaith; Now is the iudgement of the world, by faith or incredulitie; by receiuing mee, or not receiuing me: And the prince of this world is caſt out of doores. And againe,Luk. 10.18.Luke 10:18 I ſaw Sathan like lightning fall downe from heauen. As verilie as Pharaoh is drowned in the redde ſea; ſo that the Iſraelites which then ſawe him and his armie purſuing them, neuer ſaw him anie more: ſo verilie is this our ſpirituall Pharaoh & his armie, which purſues all chriſtians, drowned in the ſea of Chriſts bloud, in the bottomleſſe depth of his redemption, that the faithfull ſhall neuer ſee him anie more. Hée ſhall not dare, or bee bold now to appeare in God ſight, to accuſe them: Hée is now quite caſt out of doores.Reu. 7.14.12.8Rev 7:14Rev 7:12Rev 7:8 By the bloud of the Lambe now; and by that mightie Michael Ieſus Chriſt, is that great Dragon, and all his angels conquered, they preuailed not, neither was their place found anie more in heauen.

Exod. 25.21.Exod 25:21And thou hast couered all their ſinnes.] Here is alſo the propitiation of Ieſus Chriſt: hee is that golden couering or propitiatorie, that couered the whole arke. No part of the arke here is excepted: and therefore he alſo couered the bleſſed virgine Mary her ſinnes:Luk. 1.47.Luke 1:47 and hereof no doubt ſhée called him alſo her Sauiour. Hée couered alſo the Apoſtles ſinnes; and therefore alſo they p. 73ſaie; If anie man ſinne, we hauehave an aduocate with the father, 1. Ioh. 8.Ieſus Christ the righteous, and hee is alſo the propitiation of our ſinnes. Thou haſt gathered together as in a bundell, all thine anger, and laide it vponupon Ieſus Chriſt; and art now turned from thy wrathfull diſpleaſure. Here is no doubt, the great redemption of Ieſus Chriſt: and vponupon this word of God muſt our faith be grounded: And doe we not thinke then, that Chriſt by his paſſion hath quite taken awaie both the fault and puniſhment? all our repentance and ſorrowes, are nothing vntounto the puniſhments due vntounto our ſinnes. They are fruites of repentance, foreign,Mat. 3.8.Matt 3:8 of our after wittes, as the Gréeke word mate ſeeme to ſignifie: they are Teſtimonies that now our former ſinnes doe diſpleaſe vsus. As that great ſinner Mary Magdalen teſtified by the breaking of hir Boxe of precious ointment, and annointing Chriſts feet therewith, and wiping his feet with hir haire: Ioh. 12.3.John 12:3that now ſhée made no account neither of that precious ointment, nor of her haire, wherein before ſhée tooke great pleaſure. No doubt where true repentance and turning to God from ſinne is, theſe fruites will follow: and without theſe fruites worthie of repentance, we maie ſaie, as Iohn ſaid to the Phariſies, that our repentance is but hypocriſie.

And after vponupon this louelove of God towards his Church followes a Prayer: Turne vsus, O God of our ſaluation, Verſe, 4.and let thine anger ceaſe from vsus. And after: Make vsus ſee thy merciemercy, Verſe, 7.O Lord, and giuegive vsus thy ſaluation. What is this, but Ieſus Chriſt? Vnleſſe God reueale it to vsus, wee cannot ſee the greatneſſe of his merciemercy towards vsus: And therefore Dauid prayeth, Make vsus ſee thy mercy, O Lord, and giuegive vsus thy ſaluation. And after:Verſe, 10. MercieMercy and truth are met together: righteouſnes and peace hauehave kiſſed each other: As though hee ſhould ſaie; In Ieſus Chriſt is merciemercy it ſelfe; In him is the truth of all Gods promiſes. What merciemercy,2. Cor. 1.20.2 Cor 1:20 or louelove, or bleſſing ſoeuer, God hath euer promiſed by the mouth of anie of his Prophets, is verified nowe, and fulfilled in Ieſus Chriſt. Theſe foure vertues, neuer mette in anie man ſince Adams fall, till now. Truth now hath flouriſhed out of the earth: Verſe, 11.O happie earth, that bore at length ſuch a bloſſome! All men before were liars, till Ieſus Chriſt was borne:Pſal. 12.2.62.9.Ps 12:2Ps 12:62Ps 12:9 In whoſe mouth was no deceit. So that now it maie be ſaid, that trueth hath flouriſhed out of the earth, and neuer till now: And righteouſnes hath looked p. 66duplicate page p. 67duplicate page p. 68duplicate page p. 69duplicate page p. 70duplicate page p. 71duplicate page p. 72duplicate page p. 73duplicate page p. 74downe from heauen: Euen nowe alſo to impart her ſelfe to men, who were all before vnrighteous, who were altogither naked (as their great grandfather Adam confeſſed) to cloath and adorne them.Gen. 3.10.Gen 3:10 O happie aſſembly of heauenly vertues! Oh bleſſed natiuitie of Ieſus Chriſt! Without this, earth had ſtill brought forth lies, man had béene ſtill vnrighteous: anger and diſpleaſure of God had raigned in the world:Luk. 2.24. Eſay, 53.5.Luke 2:24 puniſhments and all manner of plagues had taken hold of all men. Oh happie Metamorphoſis and exchange! That for lies, truth, for ſinne, righteouſneſſe; for anger, peace; for puniſhment, merciemercy and louing kindneſſe is beſtowed vponupon man. Naie this our king is ſuch a king, as that Righteouſneſſe ſhall go before him, Verſ. 13.it ſhall direct his goings in the way: he ſhall not once treade awrie: So that to the verie faces of his enemies he ſhall ſaie,Iohn, 8.46. Which of you can rebuke me of ſinne? And none of them ſhall be able to accuſe him. He ſhall iuſtifie ſinners that truſt in him: Eſay, 53.11.He is able to pay their debts; and miniſter iuſtice for all thoſe that are oppreſſed, to their oppreſſors: as he did to Naboth and Ahab; 1. King. 21.21. Luk. 16.25.1 Kgs 21:21Luke 16:25to Diues and Lazarus. This is the meaning of this Pſalme.

Granatenſis, as he is full of holie meditations; ſo eſpeciallie he excéedes in this matter: ſo that although the places I ſhall take out of him be verie long; yet, I hope, the excellencie of the matter will make them ſéeme ſhort. Euen as it is written of Iacob; Gen. 29.20.Gen 29:20That he ſerued ſeuen yeeres for Rahel, and they ſeemed to him but a few daies, becauſe he loued her; So all they which louelove Ieſus Chriſt, all the paines they ſhall take in reading things that concerne him, it ſhould ſéeme nothing vntounto them. Granatenſis firſt therefore in a diſcourſe he makes vponupon the Lords prayer, writes thus verie excellentlie of mans iuſtification by Chriſt, in y^e ſight of God. But O Father, doeſt thou forgiue vsus our ſinnes freely, and without any recompence? Truely thou forgiueſt them freely, & not freely: not freely; for although mercy be readie to forgiue, yet iuſtice will be ſatisfied: freely, becauſe thou haſt giuen vsus freely that, wherwith to repaie iuſtice; that is, that great and ineſtimable treaſure, which thy onelyonly begotten ſonne, the whole ſpace of xxxi j yeeres, did laie vp as treaſure for vsus An entrance to the which, he hath purchaſed for vsus, with his bloud. We offer to thee this treaſure, O Father! take thereof as much as thou wilt: There may be drawn out thereof abundantly; but it can neuer be drawne drie: we may ſpend p. 75thereof, but it can neuer be diminiſhed. All his merits are ours; his ſatiſfaction is ours; his bloud is our ranſome: Therefore we beſeech thee, O Lord, that being pacified with the bloud and merits of thy ſonne, that thou wouldeſt winke at our ſins, the which if thou ſhalt call into a ſtreight account, there is no man ſhall be able to abide the fauour, much leſſe the rigour of thy iuſtice. Let thy merciemercy helpe vsus, who acknowledge our ſelues worthie to be damned for a thouſand ſinnes, by thy iuſtice. Purge vsus with the feruent fire of thy louelove; take vsus againe to thy fauour; be friendes with vsus; Forgiue vsus our treſpaſſes. Thus farre Granatenſis. And this which he teacheth muſt all Gods Saints pleade, at the tribunall ſeate of Gods iuſtice. They muſt ſaie with Dauid: Pleade thou my cauſe, O Lord, Pſal. 35.1.Ps 35:1with them that striue with me, fight thou againſt them that fight againſt me. And againe: And now truely what is my hope? 39.7.38.15.Truelie my hope is euen in thée. And againe: For in thee, O Lord, hauehave I put my truſt, thou ſhalt anſwere for me, O Lord my God. This muſt be their plea, if they minde to be ſaued, againſt all the accuſations of their owne conſciences and enditements of Sathan. And this is that which our Sauiour teacheth: Verely, verely, Ioh. 5.24.John 5:24I ſay vntounto you, he that heareth my worde, and beleeueth in him that ſent me, hath euerlasting life, and ſhall not come into condemnation: but hath paſſed from death to life.

Granatenſis concludes the Lords prayer thus: Behold, moſt louing Father, how our childiſhneſſe hath plaied her part, as well as ſhe can, in vttering the words, which thy only begotten ſonne hath taught vsus: but now we powre out altogither and at once without wordes, our whole hearts, that thou wouldeſt mercifully grant vntounto vsus thoſe things, which we deſire of thee. O Father, we moſt humbly beſeech thee, that thou wouldeſt mercifully beſtow vponupon vsus all thoſe benefites and graces before recited, not reſpecting our vnworthineſſe; but the worthineſſe of thy onelyonly begotten ſonne Ieſus Chriſt. For he is our aduocate, our prieſt, our ſacrifice, and our patrone before thee. For we doe not proſtrate our prayers before thy face truſting in our owne righteouſneſſe, (as the Prophet ſaith) but in the multitude of thy mercies and in the merites of thy ſonne our Lorde. For whatſoeuer he hath done or ſuffered, all that he hath giuen vntounto vsus, he hath ſuffered and done al that for vsus: therfore for his ſake, we deſire thee, that thou wilt grant vsus all theſe our requeſts. By him thou haſt created all things, and by him thou haſt reſtored all things p. 76that were loſt: by him thou haſt created man to thine owne image and likeneſſe; and by him thou haſt reformed man againe to the ſame image. He is the foundation of our being, he is the foundation of our righteouſneſſe; and the cauſe of our merites: he is our interceſſor with thee; he is our aduocate, and the ſtrength of our hope. Therefore, whatſoeuer hitherto (O heauenly Father) we hauehave asked, we hauehave asked all that, by thy ſonne: for that which is not due to our righteouſneſſe, is due to his merites. If thou ſhalt finde no goodneſſe in vsus; truely thou canſt finde no wickedneſſe in him. If there be no merites in vsus; behold his merites, without eſtimation or number. By him therefore we pray thee, by him we beſeech thee; honour him in vsus. For that which thou giueſt to vsus; the verie ſame thou giueſt to him: for whatſoeuer is beſtowed vponupon the members, redounds to the head, whereof they are members.

We confeſſe (O Father) we confeſſe our pouertie, we hauehave nothing of our owne, that we may offer vntounto thee, leaſt notwithſtanding that we ſhould appeare emptie before thee (which thing thou forbiddeſt in thy law:) behold, we offer vp in ſacrifice vntounto thee, thy onelyonly begotten ſonne, with all his labors, ſorrowes, ſtripes, wounds, and whatſoeuer he hath done, and whatſoeuer he hath ſuffered, from the firſt minute that he was borne into this world, and that he beheld this light, vntounto the verie laſt gaſpe, which he dying on the Croſſe, yeelded vp; all that we offer vntounto thee. For we are partakers of all theſe; al theſe are ours; he did all theſe things for vsus; he ſuffered them for vsus: We truſting and relying wholy of this oblation, of this ſacrifice, of theſe merits; do come vntounto thee, and we deſire merciemercy of thee, euen as it were now of iuſtice and good right; for if thou reſpect thy ſonne, it is iuſtice; but if thou reſpect vsus, it is merciemercy.

But there is alſo another thing, that makes vsus bolde, that makes vsus hope well, that makes vsus be of good courage; becauſe we doe not come to thee, through mans preſumption, or with the impudent face of fleſh and bloud, and doe begge of thee theſe ſo great requeſts and petitions; but we come thus begging, ſent of thine only begotten ſonne: for he commands vsus to come to thy throne, & to aske in his name whatſoeuer is neceſſary, to both our liues. Neither doth he onelyonly command vsus this: but alſo he hath put wordes in our mouthes, fitte for the ſame purpoſe; he hath giuen vsus thoſe phraſes and maner of ſpeeches, which thou knoweſt and art acquainted wel withall; which hitherto we hauehave repeated: Know them, O Lord: p. 77it is the ſtile of thy ſonne: they are the words, which he left vsus, to deſerue our ſaluation. Remember (O Father) that woman of Thekoah, which obtained pardon of Dauid for his beloued ſonne Abſolon, aſſoone as the king perceiued, that ſhee came, being ſent of Ioab the captaine of the hoſte; which fauour Ioab expounded to be done vntounto himſelfe, and not to the woman: ſo I O Lord am ſent of thine onelyonly begotten ſonne; it is he that hath put theſe words in my mouth; it is he that beſeecheth thee by me, and for me. That which thou granteſt to me, thou granteſt to him: and he will thanke thee for it.

Remember (O Lord) how thou didſt not condemne, but commende that vniuſt ſteward of thy goods, who made himſelfe friends with them. Be not angrie with me, if that I the pooreſt creature in the world, who hauehave euill ſpent thy goods and waſted them, doe come to thy ſonne, make him my friend; ſubmit my ſelfe to his patronage and protection, that in this time of my neede and extremity, he may receiue me into his tabernacle, and that his merits may protect and ſhrowde me. I know that it is a dangerous thing, to come into thy ſight, without our ſpirituall brother Beniamin: that is, thine onelyonly begotten ſonne: Behold him therefore, behold we bring him with vsus, and we preſent him vntounto thee; that by his interceſſion, we may be mercifully heard of thee. And thou alſo (O thou onelyonly begotten ſonne of God) who alſo art the ſonne of man; ſtretch foorth thy arme ouer vsus. For thou art our protectour, and with thy cloake couer our nakedneſſe, and with thy riches helpe our pouertie, and do not put vsus backe from thy grace and fauour, whom thou haſt vouchſafed to make partners and companions of thy nature: who liueſt with the Father and the holy Ghoſt, for euer and euer.

We maie learne here, how that, as our iuſtification is frée in reſpect of our ſelues, but déerelie bought with the precious bloud and innumerable merites of Ieſus Chriſt: ſo likewiſe all the good things we hauehave, we alſo obtaine by his meanes. He is the captaine of the Lords hoſte; by whoſe meanes, all diſobedient & wicked Abſolons are reſtored into their heauenly fathers grace, and fauour againe: he is that beloued Beniamin, without whom, it is dangerous to appeare in our heauenly fathers preſence: Therefore in our praiers let vsus be ſure euer to bring him with vsus, and no bodie els.

To the ſame effect Granatenſis alſo writeth in another praier. p. 78Thou art my king, Orat. 7. pro impet amor. dei.for thou gouerneſt me with thy ſpirit; thou haſt fought for me, and haſt pulled me out of the hands of mine enimies: thow art my high Prieſt; for thou haſt prayed, and doſt ſtill pray for me without ceaſing, as an euerlaſting high prieſt, in the preſence of God thy heauenly Father: Thou are my ſacrifice; for thou haſt offered vp, euen thine own ſelfe, a ſacrifice vponupon the Altar of the croſſe, that moſt graciouſly and mercifully, thou mighteſt purge and waſh away my ſinnes: Thou art my Aduocate; for when the diuell accuſeth mee, and teacheth to thy father againſt me an inditement, wherein are written all my ſinnes; thou defendeſt me, and maintaineſt my cauſe: Thou laieſt downe of thine, and ſupplieſt all that is wanting to my righteouſnes: Thou art my redeemer; for thou art both God and man, mans friend, and alſo true man; a friend alſo that can do much with God; and the true Son of God. And therefore thou ſetteſt thy ſelfe as a Mediatour, in the midſt between God and me.

And after: To conclude; thou art my Sauiour, and ſurely ſuch a Sauiour, who eueryevery where, alwaies, and in all things ſufficeth me: for thou didſt worke in the middle of the earth, moſt perfectly and abſolutely, all whatſoeuer was required to my ſaluation. Thou haſt lightened my ignorance, with thy doctrine; thou haſt ſtrengthened my weaknes, with thy examples; thou haſt kindled and enflamed my luke-warmenes, with thy benefits: Thou haſt inſtructed my ſoule, with thy myſteries: Thou haſt enriched my pouerty, with thy merites: Thou haſt healed my wounds, with thy ſacraments: Thou haſt paide and ſatiſfied for my pleaſures, with thy griefes and ſorrowes; and now ſitting in heauen at the right hand of thy father, thou makeſt interceſſion for me. VVhat ſhall I vſe many words? Thou art made my wiſdome, my righteouſnes, my ſanctification, and redemption, and therfore all my goods.

This glorie Granatenſis attributes to Ieſus Chriſt; and all true catholiques wil moſt aſſuredlie beleeue this, & doe the ſame. Here is the perfect ſumme of our ſaluation. And ſpeaking of the holie communion, he writes thus: That it is a Sacrament of infinit vertue; Lib. 3. Mem. cap. 1.I ſay of infinit vertue (ſaieth hee,) for it containes in it Chriſt; who is the fountaine of grace. And man by that Sacrament is made partaker of all the merites of the Lords paſſion, which alſo hauehave neither meaſure nor number.

If this be true, how doeth Poligranes meaſure and number p. 79them? affirming that they take awaie the fault, and not the puniſhment.

Hée alſo writes thus: This faith affirmeth, Lib. 1. Mem. cap. 5.that the reward of vertue and the puniſhment of ſinne, the one of them is ſo ſharpe, and the other ſo great, that if all the world were full of bookes, and all creatures were writers; yet all theſe writers ſhould be ſooner weary, and the world ſhould be ended, then that they ſhould lacke matter what to write, of either of theſe, what theſe things containe in them, according to their exceeding greatnes. The ſame faith alſo teacheth, that the debts we do owe vntounto God, are ſo great, and the benefites we receiue from him, are ſo excellent, that if man ſhould liue ſo many yeares, as there are ſands on the ſhoare of the Ocean ſea, it were a thing of nothing, to ſpend all thoſe in Gods ſeruice. The ſame faith doth alſo witnes vntounto vsus, that vertue is ſuch a precious thing, that all the treaſure of this world, and all that which mans hart can deſire or imagine, is not at al by any meanes to be compared vntounto it.

This place quite ouerthrowes all prowde conceits in mans heart of anie merite: all he can doe, naie if he could doe a thouſand times more then he can, is but his moſt humble duetie to our moſt mightie and mercifull God.

But aboue all other places, ſpeaking of the name of Ieſus, vponupon theſe wordes: Thou ſhalt call his name Ieſus; Med. vitae Chriſti Med. 6hee writes thus moſt excellentlie. For he (ſayth the Angell) ſhall ſaue his people from their ſinnes. Bleſſed be this name, and bleſſed be this ſaluation, and bleſſed be the day wherein ſuch newes was brought into the world. Hitherto (O Lord) all the other ſauiours whom thou haſt ſent into this world, were ſauiours of our bodies, and of this fleſh of ours, which ſaued our houſes, and Vineyards, and ſuch like; but they could not ſaue our ſoules, ſighing vnderunder the heauy burthen of ſinne, and therefore ſubiect to the diuell. What aduantageth it a man, if he winne the whole world and rule ouer it, and he himſelfe continue the bondſlaue of Sathan, and loſe his ſoule? To remedy therefore this euill, this new Sauiour is ſent, that the whole ſaluation of man might be fulfilled and perfected. VVho ſauing ſoules, alſo cured the bodies; and deliuering men from the euill of the fault, hath deliuered them alſo from the euill of puniſhment: And ſo hath perfected our ſaluation. This is that ſaluation, which the Patriarches deſired; this is that ſaluation, which the Prophets, with p. 80ſo many ſighes and cries, longed for: This is that ſaluation, which ſo often the Pſalmes promiſe and ſing of: This is that ſaluation, for which the Patriarch Iacob reioicing, died ſaying: O Lord, I will wait for thy ſaluation, &c.

Granatenſis heere in plaine tearmes affirmes, that Ieſus Chriſt hath deliuered vsus, as well from the euill of the puniſhment, as from the guilt of ſinne. And that he hath perfected our ſaluation, contrarie to that former affirmation of Poligranes.

Med. 11. Vitae Chriſti.And ſpeaking of Chriſtes faſting, hee writes thus: The ſolitarines of the Wilderneſſe did not terrifie thee, not the aſſaults of the diuell, nor the ſharpneſſe of repentance, nor the watching in prayer: The neede and weakneſſe of thy members, was euer before thine eyes: and therefore thou waſt puniſhed, as a moſt faithfull head, that thou mighteſt enrich all vsus, with the treaſure of thy merites, that whatſoeuer we wanted, we might hauehave it in thee. Thou art he, who with thine owne mouth haſt ſaid; I ſanctifie my ſelfe, O Father, for them that they maie be ſanctified in the truth. For as we al by one mans fault became prophane and wicked: ſo we are ſanctified and repaired again by the merites and holineſſe of another.

As Adam made vsus all prophane and wicked: ſo onelie Ieſus Chriſt the ſecond and true Adam, ſanctifies vsus, and reſtores vsus againe.

Med. Vitae Chriſti. 24.Of Chriſtes death hee writes thus: That thing which the gouernour himſelfe doth (meaning Pilate) is not iuſtice, but very great and extreme iniury. For he iudgeth him worthy to die, whom he himſelfe, thriſe before, had confeſſed to be innocent and iuſt, and that he could find no fault in him. But the true Authour of this iuſtice, is the gouernour of heauen, in whoſe ſight all the ſinnes and offences of the whole world are committed; who is alſo ſo iuſt, that he will ſuffer no ſinne to eſcape vnpuniſhed and vnreuenged. But becauſe the whole world was not ſufficient enough, to ſatiſfie and appeaſe the wrath of God, euen for one onelyonly ſinne; hee drew out the Sword of his iuſtice, and ſmote the innocent and harmeleſſe Lambe, who onelyonly amongſt all the men in the world, could and was able to anſwere for all the ſinnes of the whole world. And this iuſtice was publiſhed and ſpread abroad, not by that iniurious and materiall Trumpet; (hée ſuppoſed that they ſounded a Trumpet at Chriſtes death:) but by the mouthes and writings of the Prophets, p. 81who foretold many hundreth yeares before, that it ſhould be that Lord, that ſhould be ſmitten for the ſinnes of the people, and ſhould ſuffer and endure moſt grieuous and cruell torments for their iniquities.

Againe concerning the ſame matter, hee writes thus:Ibidem. How many and how forcible pricks and goades hauehave we here, not onelyonly to make vsus louelove; but alſo to truſt & put al our whole confidence in this our Sauiour? Tell me how is it poſſible not to louelove him againe, who hath firſt loued thee ſo tenderly and dearely, that freely of his owne accord, he hath giuen himſelfe to be ſmitten of moſt cruell tormentors, and would take vponupon him, the ſentence & iudgment of death, which thou didſ… deſerue. What brother for his brother, what father for his ſonne, what wife for hir husband, would take vponupon them and ſuffer the puniſhment which any one of theſe ſhould hauehave endured? Suppoſe therefore and think with your ſelfe, that there were ſome certain guilty perſon, who being bound for his offences, is kept in cloſe priſon, and euen now being condemned by the ſentence of the Iudge; imagine that there would nothing be doone, but that the tormentor ſhould come, with his inſtruments of death, wherewith he ſhould be ſlaine, and ſhould now execute the Iudges ſentence; and imagine alſo, that a certaine friend of this guilty and condemned perſon, ſhould come into the priſon, ſhould put on his apparell, and ſhould take to himſelfe that guilty mans vnhappy lot; and that he might ſet him free, would become himſelfe an open ſpectacle, and be puniſhed with the puniſhment of death for his friend: would we not ſay, that the louelove of that friend towardes that guilty perſon, was woonderfull and exceeding great, that would redeeme the life of his friend, with the loſſe of his owne? And likewiſe, what againe ſhould that guilty and condemned mans louelove bee towards his redeemer and deliuerer? O eternall King! when thou ſaweſt me iudged to eternall fire, thou being moued with the bowels of pity and compaſſion, cameſt downe from heauen, into the priſon of this world, and taking vponupon thee the Image and ſhape of a ſinner, thou cameſt into my ſtead, and was condemned and put to death for my ſake: he therefore who hath ſuffered and endured ſuch extreame and grieuous paines for me; ſhall I not ſay, that he will alſo louelove me exceedingly?

And againe: Neither is onelyonly louelove, Ibidem.but alſo a ſure truſt and confidence in our Sauiour kindled and ſtirred vp, by theſe merites and p. 82theſe benefits: why ſhould I not therefore henceforth hope for grace, glory, and the forgiuenes of my ſinnes, ſeeing I hauehave ſuch a treaſure, and ſuch a bountifull treaſurer; who is eueryevery day ready to ſatiſfie his father, for all my debts? For if it ſhall be a thing iuſt and conuenient, that the innocent ſhould be puniſhed, and that the honourable ſhould be deſpiſed; that he ſhould make ſatiſfaction for ſinnes, and ſhould cancell the bond and obligation openly in the ſight of all men: ſhal it not be a thing alſo both iuſt & meet, that the guilty perſons, for whom he ſuffered and made ſatiſfaction, ſhould now bee acquited from all their debts, and pronounced iuſtified before God? Iuſtice found out a way and meanes to enter into the holy mans houſe; who ought nothing and was not indebted, and he executed his great rigor there: and ſhall not merciemercy then finde out a waie, which leades to the debters houſe, that ſhe may blot out our ſinnes and pardon our offences?

It is a greater miracle, that God ſhould be taken, ſcourged and condemned, and die vponupon a Croſſe; then to receiue an enemie for a friend, and to vſe a traitour as a ſonne, if he would repent him, and be conuerted vntounto the Lord. If therefore that be done which is the greater, why ſhould we doubt then of that, which is the leſſer? Now therefore (O Lord) thy merciemercy is extold and lift vp verie high, and thy bounteous liberality is proued and tried vponupon ſinners; thy iuſtice alſo is magnified, it hath exerciſed and executed her rigour and ſeueritie vponupon the innocent and harmeleſſe without fault: wherefore, although grace be not giuen to a ſinner, to him as he is a ſinner; yet notwithſtanding let it be giuen him, for thy deerely beloued ſonnes ſake, who redeemed him with ſo deere a price, and at ſo great a rate. It is thy merciemercy that a ſinner ſhould be ſaued, if we looke into and conſider the baſeneſſe and vileneſſe of ſinners: but it is thy iuſtice, if we reſpect Chriſt; and we hauing the one, hauehave the other alſo.

And againe, Bleſſed be therefore that condemned innocencie, which hath abſolued and ſet free ſo many condemned perſons, Ibidem.and bleſſed be that blamed iuſtice, which hath iuſtified ſo many reprobates. Therefore if his merites hauehave neither ende nor number, and all of them belong to the health and ſaluation of our ſoules; without all doubt this his petition ſhall neuer be denied him, being our mediator and making nowe interceſſion for vsus. For it were great wrong, that he who had indured ſo many iniuries, ſhould not obtaine p. 83that which he askes, leaſt peraduenture his pitifull and mercifull father ſhould againe torment and afflict the ſoule of his ſonne, by denying him that which he deſires, whoſe body before he grieued with diuers torments: he receiued woundes in his bodie, that they might effect and worke ſaluation in our ſoules, which he deſerued and purchaſed for vsus, by his patience and ſufferings: he was taken, apprehended, & handled as a ſinner, who notwithſtanding was iuſt, that we ſinners might be accepted of God as iuſt. He died and indured the puniſhment due to vsus, and deſcended euen as it were into the depth of the ſea, with griefes which he ſuffered. It were an vniuſt thing, that the father ſhould twiſe iudge one thing, and ſhould puniſh one fault, with double puniſhment: but it is meete, that the debter ſhould now be reſtored to his former libertie (if he would but only repent) ſeeing that his ſurety hath paied his debt ſo liberally and bountifully for him, whom he was ſuretie for.

And againe, Looke vponupon (O Lord) the face of thine annointed Ieſus Chriſt, who was made obedient vntounto the death, Med vitae Chriſti 25.euen vntounto the death of the Croſſe: and let not his woundes and ſcarres euer depart out of thy ſight; but let them alway ſtil remaine before thine eies, that thou maieſt remember, what a great recompence and ſatiſfaction thou haſt receiued of him for our ſinnes and tranſgreſſions. I would to God thou (O Lord) wouldeſt way in a paire of ballance, the ſinnes wherewith we hauehave deſerued thy wrath and indignation, and the griefe and puniſhment, which thy innocent ſonne ſuffered for vsus: Surely it will appeare a farre greater and worthier cauſe, that thou ſhouldeſt powre downe thy merciemercy vponupon vsus, for that his ſuffering and puniſhment; then was that tranſgreſſion, that thou ſhouldeſt hide thy mercies in anger and diſpleaſure for our ſinnes. Let all tongues giuegive thankes vntounto thee (O Father) for the exceeding great abundance of thy goodnes, who haſt not ſpared thine onelyonly ſonne, thy beſt beloued, the ioy of thy heart, in whom thou art well pleaſed; but haſt giuen him ouer vntounto death, for vsus all, that we might hauehave him as a moſt faithfull aduocate before thee in heauen. And what thankes ſhall I offer and render worthily vntounto thee (O Lord Ieſu) thou moſt zealous louer of mankinde, who am a man, duſt and vile clay? for what couldeſt thou more hauehave done for my ſoule, that thou haſt not done? what haſt thou left vndone?

Granatenſis in all theſe places hath moſt manifeſtlie ſet before our eies, the great benefit of Chriſts Redemption; not onelie p. 84by the example of a ſuretie, who would paie another mans debts, but alſo of a moſt déere and faithfull friend, who would endure puniſhment, and would die for his friend. And doth Poligranes ſaie, that he hath onelyonly taken awaie the fault and not the puniſhment? How doth this doctrine diminiſh the merites of Chriſts paſſion, and his excéeding great louelove towards vsus? and that to maintaine the Popes pardons, for without this they fall to the ground.

Againe, Granatenſis whatſoeuer he teacheth of ſatiſfaction by our owne workes in other places,Orat. 5. de vita Chriſti. for himſelfe hee praies thus: O bloud that giues life and ſaluation! O Lord, vouchſafe to waſh me with that bloud, and to ſanctifie and purifie me with that moſt precious liquor. O Lord, offer it to thy father for a perfect ſatiſfaction, and remedie of all my wickedneſſes. What can be ſaide more manifeſtly then this? No doubt this was his faith: thus he praied to God for himſelfe.

And in another place, writing of the worthie receiuing of the Euchariſt,De ſanct. euch. ſacra. lib. 3. cap 2. he praies thus: O my moſt ſweete Lord God, ſo huge is the greatneſſe of my ſinnes, that I can neither amend them, nor make ſatiſfaction to thee for them: Therefore I deſire to receiue thy welbeloued ſonne, who vponupon the altar of the Croſſe, offered to thee for me, a moſt perfect ſacrifice; the ſame I offer vntounto thee now, for my ſinnes; that he may make ſatiſfaction for me. For I know that there is nothing els, neither in heauen nor in earth, that is more gratefull vntounto thee, or can by anie meanes requite thee, the debt I owe thee.

Granatenſis here plainlie diſtruſts in his owne paiment, either in part or in whole, of his debts and ſinnes; and flies onelie to Ieſus Chriſt and his ſatiſfaction. He ſaies he knowes none other thing in the world, that can paie his debts, but his bloud: and ſo muſt all true Catholiques ſaie with him.

That ſame concluſion and definitiue ſentence of Saint Auguſtine, concerning our iuſtification, is worth the marking againſt all Popiſh myſtes and cauilles, which he writes in his booke. De ſpiritu & Lit. Cap. 13.14.Theſe things (ſaith he) being conſidered and handled, according to the habilitie which God hath giuen vsus, we gather, that a man is not iuſtified by keeping the commandements of a good life; but by faith in Ieſus Chriſt: that is, not by the lawe of workes, but by the lawe of faith; not by the letter, but by the ſpirit. And although p. 85the Apoſtle, when as he would correct and reforme thoſe which tooke pleaſure in circumciſion; called circumciſion by the name of the lawe, and other ſuch ceremonies of the lawe, all which now as ſhadowes of that which was to come, the Chriſtians refuſe, holding that which was figuratiuely promiſed by thoſe ſhadowes: yet he wil hauehave the law to be vnderſtood, whereby he ſaith that no man is iuſtified, not onlie in thoſe myſteries which had figuratiue promiſes, but alſo in thoſe workes, which whoſoeuer ſhall doe, liues iuſtlie.

Saint Auguſtine here plainely teacheth that not onelie by the workes of the Ceremoniall law, we are not iuſtified, as ſome Papiſts ſéeme to expound that place of Saint Paul; but not alſo by the workes of the morall lawe. And ſo Gagneius goes about to expound Saint Paul, in his expoſition vponupon Saint Paul to the Romaines. Out of the former Chapter (ſaith he) whereas S. Paul ſaide: We thinke that a man is iuſtified by faith without the workes of the Lawe; and out of the Text of this preſent Chapter: wherin he ſhewes that faith was imputed to Abraham not in circumciſion, but whenas he was vncircumciſed; before his circumciſion, it is euident that it is meant in this place, that Abraham was not iuſtified of the workes of the lawe; and after he was iuſtified of workes, that is, thoſe workes hee ſpake on before, meaning Circumciſion. And in his expoſition vponupon the Epiſtle to the Galathians, he alleadgeth the Gréeke Scholiaſt to confirme this his aſſertion. Nature her ſelfe taught thoſe things which were neceſſarie in the lawe (ſaith the Scholiaſt) as thou ſhalt not commit adulterie, Gag. in 2. cap. ad Gal.thou ſhalt not kill, thou ſhalt not ſteale, but thoſe things which concerne the Sabboth, circumciſion, and leproſies and ſacrifices and ſprincklings; thoſe are the proper workes of the lawe. And of theſe (ſaith the Apoſtle) that of the workes of the lawe no fleſh ſhall be iuſtified.

But if there be any ſuch opinion in the Scholiaſt, here we may ſée that S. Auſten is of a contrarie opinion.

And Gagneius himſelfe, as ſhould ſéeme, miſlikes this opinion: for in his preface vponupon the Epiſtle to the Romans he writes thus: But if any man will vrge, when as verie often in this Epiſtle and alſo in other his Epiſtles, that Paul ſaith, that we are iuſtified by faith without workes; that not onelyonly the workes of the lawe are excluded, but alſo all other things els whatſoeuer: I will not greatly ſay againſt him, if he wil patiently endure to heare, that iuſtification p. 86is taken in the ſcripture two waies. Firſt to be iuſtified, is of one that is wicked, to be made iuſt; the which thing is doone in a moment, and without any merites of our works, yea and without any works of ours going before it. And here marke that I ſay, going before it: for together with that iuſtification, muſt needs come the mouing of free-will repenting of her former life, and beleeuing in Ieſus, beeing of God drawne and ſtirred vp to that motion. And of this Iuſtification Paul ſpeakes, as often as he ſaith, that men are iuſtified and ſaued without works. Here he ſeemes to ſaie plainelie, that our firſt iuſtification is without anie workes, that it ſaues vsus: and yet after he ſaieth, that it is but a ſaluation imperfect, and begun in vsus, when as a man ariſeth from infidelity and ſinne to grace, which he deſerues by no work, but yet it is not doon without a good work, and mouing of the will: which freely is powred into it of God. Here hee ſeemes to be contrarie to ſaint Paul, when as hee ſaith, that without the works of the law we are iuſtified: and he will hauehave euen in our firſt iuſtification one concurrent.

Secondly, he ſeemes to diſagree from the councell of Trent, which teacheth, that our free-will beeing ſtirred vp, agrees willinglie and iointlie workes with grace: but hee ſaieth it muſt be drawne, and this argues a violence: and thinges extorted and not voluntarie,2. Cor. 9.5.2 Cor 9:5 hauehave no reward with God, as ſaint Paul plainlie teacheth.

But after, hee makes a ſecond iuſtification, and to this iuſtification hee ſaieth; Good workes are required. And hee alleadgeth that one place for proofe hereof, out of the Reuelation: He that is iustified, let him as yet be iuſtified.

But he might as well hauehave conſidered, how that as in that one place the holie Ghoſt exhorts all them that are iuſtified, that they bee iustified ſtill: ſo it teacheth all Chriſtians to praie for the increaſe of faith.Roman. 1.16. And againe Saint Paul ſaieth; I am not aſhamed of the Gospell of Christ: for it is the power of God to ſaluation, to all that beleeue it, to the Iewe firſt, and then to the Gentile. Here is the firſt iuſtification; but it followes: The righteouſneſſe of God is reuealed in it from faith to faith, as it is written: The iust ſhall liue by faith. And here is alſo the ſecond iuſtification, if hee will needes hauehave a ſecond, From faith to faith. The iuſtified man is more iuſtified, from faith to faith: as his faith increaſeth, ſo his righteouſnes: And hereof it is ſaid p. 87here, that the iuſt man liues by faith; not onelie the firſt moment of his iuſtification, but all his life long. And Saint Peter ſaith:1. Pet. 1.5.1 Pet 1:5 That through faith we are kept by the power of God, euen vntounto ſaluation. Faith not onelie liftes vsus vp from hell, as the papiſts teach; but it preſerues vsus euen to euerlaſting life. It is our firſt and our laſt iuſtification: Chriſt is α and ω, the beginning and the ending, as Saint Iohn in his Reuelation teacheth. But the papiſts by this their diſtinction would make him be but Alpha onelie. And here of we are ſaide,Reuelat. 7.8. Mat. 17.20.15.28.Matt 17:20Matt 17:15Matt 17:28 to hauehave faith like a graine of Mustardſeed: And ſome are ſaide, to hauehave a great faith; and ſome the greateſt faith of all; as our Sauiour witneſſeth of the Centurion: I hauehave not found ſo great faith, no not in Iſrael. Luke, 7.9 Rom. 4.11.12.Rom 4:11Rom 4:12And againe ſaint Paul ſaieth: That Abraham receiued circumciſion as a ſeale of righteouſneſſe of the faith, which he had when as he was vncircumciſed, that he might be a father of the circumciſion, not vntounto them onelie which are of the circumciſion, but vntounto them alſo that walke in the ſteppes of the faith of our father Abraham. This (to be iuſtified more) which ſaint Iohn ſpeakes of, is (no doubt) to walke in the ſteppes of the faith of Abraham. And this no doubt alſo is that, which ſaint Peter meaneth, when hee concludes his epiſtle thus; Growe in grace, 2. Peter. 3.18.2 Pet 3:18and in the knowledge of our Lord and Sauiour Ieſus Chriſt: That is, grow in your faith, and knowledge of the Goſpell. For this is life eternall (ſaieth our Sauiour) to knowe thee to bee the onelyonly true God, Ioh. 17.3.John 17:3and whome thou haſt ſent Ieſus Chriſt. Gagneius ſhould hauehave conſidered all theſe places, and not grounded his ſecond iuſtification of workes vponupon that one onlie place: Whereas alſo that ſame foreign, Let him be righteous ſtill, maie ſignifie rather a perſeuerance then an increaſe.

But to let Gagneius go, with his myſtes and cauilles againſt the trueth, and to returne to ſaint Auſten againe. As hee quite takes all our iuſtification from all workes whatſoeuer, either ceremoniall or morall; ſo he yéelds this to that our firſt iuſtification, that it makes vsus partakers of the glory of God: Lib. ſpir. & lit. cap. 9.and doe wee thinke then, that hee euer thought of anie ſecond? Thus hee writes: By grace the wicked man is iuſtified freely, that is, hauing no merites of his works going before. For otherwiſe, grace were not grace; becauſe therefore it is giuen, not becauſe that we hauehave doon good works, but that we may do them: that is, not becauſe we hauehave fulfilled the law; but that we might fulfill it. For he ſaid, I p. 88came not to destroie the law, but to fulfill it. Of whome it is ſaide. We hauehave ſeene his glorie, the glorie (as it were) of the onelie begotten Sonne of the Father, full of grace and trueth. This is the glory whereof it is ſaid: All hauehave ſinned, and are deſtitute of the glory of God. And this is the grace, whereof by and by he ſaieth; Being iustified freely by his grace. So that by ſaint Auſtens iudgment, this grace which we receiue in our firſt iuſtification, is that grace of God, which before our iuſtification all men were depriued of: And will Gagneius ſaie then, that our iuſtification is imperfect? Naie herein alſo ſaint Auſten agrees with ſaint Paul, who ſpeaking of that firſt iuſtification ſaieth:1. Iohn, 15. We being iuſtified by faith are at peace with God: and is it imperfect then? no imperfect thing can pleaſe God.Epheſ. 2.16.Eph 2:16 He is light, and in him is no darknes at all. Naie in another place hee ſaieth, that Ieſus Chriſt hath ſlaine hatred betweene God and vsus, and that we hauehave an entrance now to the father by one ſpirit: no doubt which we receiue in our Baptiſmes, and at our firſt iuſtification:19. And that now we are no more ſtrangers or forreiners, but citizens with the Saints, and of the houſhold of God. And is this our firſt iuſtification, as yet imperfect? Naie ſaint Iohn ſaieth;1. Iohn. 1.31 John 1:3 That we hauehave ſeene and heard, we declare vntounto you, that you alſo maie hauehave fellowſhip with vsus, and that our fellowſhip may be alſo with the Father, and with his Sonne Ieſus Chriſt. Do wée beleeue this? O happie newes! by faith wee are made fellowes with the apoſtles; naie euen with God himſelfe: and is then our firſt iuſtification imperfect? and theſe things Saint Iohn writes to vsus, that our ioy may be full. Who will not reioice that heareth this newes?

Other Papiſts make another cauill at our iuſtification, Stella writes thus: Of theſe words of Chriſt, that error of the Lutherans is conuinced, Stella in cap. 6 Luc.who dare affirm that faith cannot be without charity, but one may truely (as it is manifeſt out of this text of the Goſpell) heare the vvordes of God, and beleeue them; and yet not bee in grace. But here Stella addes this of his owne (and beleeue them) that is more then is in the text. The text ſaieth, One maie heare the words of God, and not do them, & not be in grace. But ſurelie he that heares them & beleeues them, will do them alſo no doubt; and therefore ſuch a one is in grace. S. Auſten alſo verie excellentlie condemnes the Papiſts in this their doctrine:De fide & operib. cap. 23 The Lord ſaith in the Goſpell; The houre ſhall come, wherein all they that p. 89are in the graues ſhall he are his voice; and they ſhall go which hauehave doone well, into the reſurrection of life; and they which hauehave doone euill, into the reſurrection of iudgment. Neither is it ſaid, that they which hauehave beleeued, or that they which hauehave not beleeued: but thus, they which hauehave doone wel; and that, they which hauehave doon euil: for a good life cannot be ſeparated from faith, which works thorough louelove: yea verily, that ſame is a good life it ſelfe. A true liuelie faith and a good life, by ſaint Auſtens iudgement, are vnſeparable.

And againe, ſaint Auſten declares his iudgment, concering our iuſtification, and ſhe vſe of good workes, verie manifeſtlie thus. When as the Apoſtle ſaith, Aug. de fide & operib. cap. 14.that he ſuppoſeth that a man is iuſtified by faith, without the works of the law: hee meanes not that when as wee hauehave receiued and profeſſed the faith, that the works of righteouſnes ſhould be deſpiſed; but that eueryevery one may know that he may be iuſtified through faith, although no works of the law hauehave gone before. For they follow a man that is now iuſtified: they do not go before him which is to be iuſtified. This is ſaint Auſtens plaine iudgement, that workes are fruites of our iuſtification, not rootes: they are neither precedent, nor concurrent cauſes, but effects following.Ibidem. And after hee addes the cauſes, why ſaint Peter, Iohn, and Iames, and Iude, wrote their Epiſtles; and expoundes their meanings, whereas they ſeeme to make much for good workes: Becauſe this opinion (ſaieth he) was then ſproong vp: (that is, that works were deſpiſed) the other apoſtolique Epiſtles of Peter, Iohn, Iames, and Iude againſt this opinion bend al their force; ſo that they very vehemently affirme, that faith without workes profiteth nothing. As alſo Saint Paul himſelfe cals not faith, eueryevery faith, wherewith we beleeue in God: but that healthfull and euangelicall faith, whoſe workes proceede from charitie: and faith (ſaieth he) which vvorketh thorow louelove. Therefore he affirmes, that that faith which ſome men thinke is ſufficient to ſaluation, to be of ſo ſmall force, that he ſaith: If ſo be that I had all faith, ſo that I could moue mountaines out of their places, and yet had no charity, I am nothing. But where this faithfull charitie works, there is a good life, &c.

So that by ſaint Auſtens iudgement, that vaine and barren faith, which ſome men in thoſe dayes imagined of their owne braines, and deſpiſed all good workes, doe both ſaint Iames, and p. 90ſaint Iohn, and the reſt of the apoſtles condemne in their Epiſtles: and not that Euangelicall and liuelie faith, which S. Paul calles faith. Some men in thoſe dayes taught, that if one kept a whore openlie; and yet ſaid, that hee beleeued in Chriſt, by his faith hee ſhould bee ſaued.Aug. de fide. & oper. cap. 1. Againſt ſuch, ſaint Auſten makes that Booke, and affirmes, that ſuch a faith cannot profit anie man.

Againe here we note, howe the Fathers are to be vnderſtood, when as manie times they ſaie, that charitie couers ſins, and merciemercy ſaues, and ſuch like phraſes they vſe, that as ſaint Auſten doeth here ſaie, that faithfull charitie liues well: ſo alſo faithfull charitie couers ſinnes, and faithfull merciemercy ſaues. As Saint Paul alſo ſaieth of faithfull prayer, that it ſaues; He that calles on the name of the Lord (ſaieth hee) ſhall be ſaued. But howe ſhall they call on him, on whom they hauehave not beleeued? So that prayer hath this vertue to ſaue, not of her ſelfe, but of faith. And ſo we maie (no doubt) ſaie of other good workes. Euerie thing the more excellent it is, doeth more communicate his vertue to others: as euen the verie fire his heate to the colde and harde Iron; ſo that now Iron burnes, but it is by reaſon of fire, that impartes his vertue vntounto it; ſo likewiſe the ſunne impartes his forces to theſe inferior creatures; ſo trees impart their ſappe to their fruites: and ſhall wée thinke that faith is leſſe forcible then fire?Phil. 1.11.Phil 1:11 and are not workes called the fruits of righteouſneſſe? and why maie not faith, which is the roote of righteouſneſſe, impart this his ſappe vntounto them?

De Iacob. & beat. vit. lib. 2. cap. 1. Vno fidei munimine tegant.Ambroſe of faith and workes writes thus: In this field flouriſh the Pomegranets, which containe many fruits vnderunder one rinde of faith, and do as it were nouriſh them with the embracing of charitie: ſo that faith, as the rind of the Pomegranet containes manie kernelles vnderunder it; ſo doth faith couer all our works. They may not appeare in Gods ſight without it: it giues life vntounto them. And charity is as it were the nurſe of them: as neceſſary as the nurſe is to the child after it be born; ſo neceſſary alſo is charity to all our good works.

Cap. 2.And after writing howe Iſaac ſmelled a ſwéete ſauour of Eſaues garmentes, which Rebeccah had put on her ſonne Iacob, he writes thus: Peraduenture it meanes this, That we are not iuſtified by workes, but by faith: becauſe the infirmitie of our fleſh is p. 91an hinderance to our workes: but the brightneſſe of faith ouerſhadowes the error of our deedes, which deſerues pardon of our ſinnes. So that whereas in our beſt good workes are imperfections, by reaſon of the infirmitie of our fleſh; the glorie of faith lighteneth and couereth them. This is Ambroſe his iudgement: Our workes then of themſelues can iuſtly challenge no rewarde; nay they muſt craue pardon for their imperfections, and the helpe of faith to patronize them.

Againe, how that all men are ſinners he writes thus:Amb. de lac. & beat. vit. l. 2. c. 5 Oh how happie is that man, in whom the enemie can finde nothing, that he may challenge to be his! in whom the Diuell can finde nothing, that he may ſay iuſtly to bee his: this ſeemes impoſſible in man. But Iacob herein bare a type of him, who ſaid in the Goſpel: The Prince of this world comes, and in me he ſhall finde nothing. Ambroſe here plainlie affirmes that no man, except only Ieſus Chriſt, is frée from ſinne: he excepts not the bleſſed virgin Marie, as the Papiſts doe now. Of whoſe iudgement were Chryſoſtome and Theophylact; as Titilman notes vponupon Iohn. Titil. in Ioh. cap. 2.John 2But now (ſaith he) that it is reuealed to the Church that ſhe is without ſinne, we muſt beleeue it: though theſe fathers in their daies taught contrarie. So lightly they account of the fathers when they make againſt them.

That leſſon of Peter is worth the marking:1. Pet. 1.13.1 Pet 1:13 Therefore the loines of your minde being girded vp, and being ſober trust perfectly in that grace which is brought vntounto you by the Reuelation of Ieſus Chriſt. And after: If you call him father, Verſe. 17.which iudgeth without respect of perſons according to euerie mans worke, paſſe the time of this your pilgrimage here in feare. Here is a briefe ſumme of a Chriſtians iuſtification and conuerſation. He muſt truſt perfectly in the louelove of God brought to him and declared by Ieſus Chriſt, as concerning his frailties and ſinnes of infirmitie: (For who can ſay my heart is cleane?) But he muſt alſo hauehave the loines of his minde girded vp, and paſſe the time of this his pilgrimage in feare. As concerning preſumptuous ſinnes,Pſal. 19.13. Pſal. 59.5 Rom. 6.12. Pſal 119.122. De iuſtificatione. lib. 2. cap. 7.Ps 19:13Ps 59:5Rom 6:12Ps 119:122 he maie not ſinne of malicious wickednes: Sinne may no more raigne in him: he may not take delight and pleaſure in ſinne. This is the ſumme of Saint Peters doctrine concerning the conuerſation and iuſtification of all Chriſtians.

Maiſter Bellarmine firſt of Iuſtification writes thus: The fourth and fift error, which alſo hauehave many maintainers, place our p. 92iuſtification in the imputation of Chriſts righteouſneſſe: as though therefore we were righteous before God, becauſe Chriſt doth couer vsus with his righteouſneſſe: and ſeeing vsus thus couered pronounceth, that he accompts vsus iuſt. This doctrine Maiſter Bellarmine accounts erronious, which agrées with the Scriptures, euen as ſaint Paul moſt plainly prooueth.Roman. 4.6. The Prophet Dauid alſo (ſaith he) declareth the bleſſedneſſe of man, vntounto whom God imputeth righteouſneſſe without workes, ſaying: Bleſſed are they whoſe vnrighteouſneſſe are forgiuen, and whoſe ſinnes are couered. Here are Dauids and ſaint Paules plaine reſolutions, that the bleſſedneſſe of euerie man conſiſts in the couering of his ſinnes; and in the imputation of righteouſneſſe without workes. To this agrées alſo ſaint Iohn: 1. Ioh. 2.2.1 John 2:2If anie man ſin (as before he had affirmed that all men did) euen we (the Apoſtles) hauehave an aduocate with the father Ieſus Chriſt the iuſt: and he is the propitiation or couering of our ſinnes▪ Euen Ieſus Chriſt couers the Apoſtles ſinnes. And this is that, which our Sauiour himſelfe teacheth all Chriſtians:Luke, 9.26. For whoſoeuer ſhall be aſhamed of me, and of my wordes; of him ſhall the ſon of man be aſhamed, when hee ſhall come in his glorie. What meanes this? that Chriſt will be aſhamed of ſome at his comming? No doubt, that he will not clothe them with his righteouſneſſe, nor ſhadowe them vnderunder his winges. But Maiſter Bellarmine goeth on further, and writes thus: Our aduerſaries (ſaith he) affirme, that the imputation of Chriſts righteous is neceſſarie, not only becauſe ſinne truely euer remaines in vsus: but alſo becauſe our inherent righteouſneſſe is not ſo perfect, that it might ſimply and abſolutely iuſtifie vsus. But we will eaſily refute this cauſe: if our aduerſaries will beleeue the Scriptures.

For our inherent righteouſneſſe, or our inward renouation, is knowne chiefely to conſiſt in faith, hope and charitie: wherefore if we ſhall proue, that faith, hope and charitie can bee perfect in this life, we ſhall alſo proue, that the imputation of Chriſts righteouſneſſe, is not neceſſarie. But how contrarie alſo is this his doctrine to the ſcriptures? We know in part (ſaith ſaint Paul) and we propheſie in part: 1. Cor. 13.10.1 Cor 13:10but when that which is perfect is come, that which is in part ſhall be aboliſhed. There is no perfection in this life: that ſhall come hereafter in the life to come. No doubt that prayer of the Apoſtles is ſet downe as a paterne for all Chriſtians to vſe,Luke, 17.5. euen vntounto the worlds ende. And the Apoſtles ſaid vntounto the p. 93Lord: Increaſe our faith. How contrarie alſo he is, in this his aſſertion to Ferus and other Papiſts, hereafter euidently ſhal, God willing, appeare.

Of the merites alſo of good workes Maiſter Bellarmine writes thus: And firſt of the nature of a merit or deſeruing: Lib. 5. de Iuſtifica. cap. 18.many thinges (ſaith he) as the ſunne, the moone, the fields, vineyardes, and gardens, yeelde vsus great commodities; and yet they are not ſaid properly, to deſerue any thing of vsus; becauſe they doe not their dueties voluntarily, neither can they chooſe, but they muſt doe as they doe. Then wages is due to a deſert or merit: but debt ariſeth not, but hereof; that one giues another, that which was his owne. For if he ſhould not giuegive his owne, but that which was another mans, nothing were owing or due to him. There is nothing properlie ours, but that which is in our owne power, either to doe, or to let paſſe. Theſe things are in our power: and of theſe we are properlie ſaid to hauehave the Lordſhip. To conclude, our euill workes, vnleſſe they be done freely, deſerue no puniſhment: therefore neither good works ſhall deſerue any reward, vnleſſe they be done voluntarily.

His drift is to proue, that we hauehave in vsus fréewill; and therefore we maie deſerue of God. And therefore he writes thus after. Now truely the good workes of the iuſt deſerue eternall life (ex condigno) worthily, not onelyonly by reaſon of the couenant and acceptation of God; but alſo by reaſon of the worke it ſelfe. So that in the good workes which proceede from grace, there is a certaine proportion and equalitie to the reward of eternall life. And after he writes thus: Whereby we perceiue that ſame degree of glorie which is due to vsus by right of inheritance, is giuen vsus alſo by right of the reward: For one thing (as we hauehave often ſaid) may bee due by two titles; that is, by inheritance, and of merites. How contrarie alſo in this doctrine is he, to the doctrine of the ſcriptures? whereas Chriſt ſhall ſaie to all his: Come ye bleſſed of my father, Matth. 25.34. Luke, 12.32.Matt 25:34inherite ye the kingdome prepared for you: And againe, Feare not little flocke; for it is your Fathers pleaſure, to giuegive you a kingdome: He dare affirme, that the ſaints of God ſhall not onelyonly inherit this kingdome, by their fathers frée gift, (as the ſcriptures in theſe places manifeſtly teach:) but alſo that they ſhall deſerue it. How contrarie is he alſo herein to Philippus de Dies? Who ſaith, that the iuſt can challenge nothing of God: and to Ferus, as appeares in this that followes.

p. 94But here firſt let vsus marke, howe contrarie this his doctrine is to that, which Gregory a Byſhoppe of Rome, concerning this matter,Greg. in 7. Pſal. paenit. taught in his dayes: The merciemercy of the Lord (ſayeth hee) is for euer and euer, vponupon them that feare him: if ſo be that the bleſſedneſſe of the Saints is mercy, and is not gotten by merites; where is that which is written: And thou ſhalt giuegive to eueryevery man according to his works? If it be giuen according vntounto works; how ſhall it bee accounted merite? But it is one thing to giuegive according to workes; and another, to giuegive for our workes: In that hee ſaieth, he will giuegive eueryevery one according to his works; the quality of works is vnderſtood, that he, whoſe works ſhall appeare good, ſhall hauehave that glorious reward. For to that bleſſed life, wherein we ſhall liue with God, and of God, no labour can be equal, nor no works compared, eſpecially when as the Apoſtle ſaith; The ſufferings of this life are not worthy the glory, which ſhall be reuealed in vsus.

Maiſter Bellarmine ſaieth, that in the good works, which proceede from grace, there is a certaine proportion and equalitie: but Gregory ſaith, no labour or worke can bee compared vntounto it.

And after, hee writes thus: Although in this reſpect alſo it may bee called merciemercy, becauſe it is giuen for thoſe vvorkes, which vnleſſe Gods mercy did preuent him, no man could obtaine; wherefore it is ſaid in the Pſalme: My God his merciemercy hath preuented me. For vnleſſe he had made the Veſſelles of wrath Veſſels of mercy: his owne holy life had ſeparated none from that lumpe of perdition, his owne righteouſneſſe had deliuered none, from the puniſhment of euerlaſting death. Therefore it is certaine, that to whome he giues mercifully, that in this life they ſhould do well, he giues them more mercifully, that in that euerlaſting bleſſednes, they ſhuld a hundreth fold be rewarded. This is y^e grace, which for grace, the Apoſtle affirmes, ſhall be giuen vntounto the Saints of God, that to whō in this life is giuen the grace of ſanctification, to them of this alſo in the life to come, ſhal be giuen the grace of euerlaſting hapines.

Here wee maie note, how Gregory makes two expoſitions of theſe wordes, God ſhall render to eueryevery one according to his works. And in both, he takes awaie all merite: and in both he ſets downe the onelie cauſe of our reward, to be merciemercy. In the firſt hee ſaieth, not for our workes, as anie cauſe of our ſaluation; but according to our workes, as effectes, we ſhall bee rewarded. Againe, not according to the quantitie of our workes, p. 95wherein manie Pagans hauehave excéeded manie Chriſtians; as they which voluntarilie did giuegive themſelues to death, for the louelove of their countrie (theſe were great workes; and of theſe the Romane hiſtories and other, doe teſtifie:) but according to the qualitie, euen be they neuer ſo few, or ſo ſmall; yet if they ſhall procéede from a liuelie faith, they ſhall bee rewarded, as our ſauiour witneſſeth: Euen a cuppe of cold water, giuen in his name, Mat. 10.42.Matt 10:42ſhall not looſe his reward: Naie ſhall ſurpaſſe all the Cuppes of moſt bitter death, which thoſe Pagans ſuffered for their countrie ſakes. Such an excellent thing is Chriſtian faith, it alone giues vertue, and makes acceptable vntounto God all our workes. Our reward ſhall bee like theirs that came into the Vineyeard at the laſt houre of the day; Mat. 20.24.Matt 20:24the mercifull houſholder made them equall with them that came firſt: To teach vsus, that it is not our vvorking, or running, or labouring, as the apoſtle ſaieth, that crowneth or rewardeth: But our gracious God ſhewing mercy.Rom. 9.16.Rom 9:16

Secondlie, hee ſaieth, that as all our good workes were of merciemercy giuen vsus, in eueryevery of them, God by his grace preuenting our willes; ſo they ſhall of meere merciemercy be rewarded: as then wee had no merites, for which in the beginning of our ſanctification, wée deſerued at Gods handes to hauehave thoſe good works giuen vsus; ſo neither in the rewarding of them: nay they ſhall bee more mercifully, and of greater mercy (ſaieth Gregory) rewarded at the laſt, then they were giuen at the firſt. Contrary to that Popiſh aſſertion, which affirmes, that our firſt iuſtification is free, and of merciemercy, but it is not ſo in the ſecond. But Gregory ſayeth, hee that of mercy hath giuen vsus our good workes, ſhall more mercifullie reward them. No doubt conſidering the vnprofitableneſſe of vsus all, after wée hauehave been admitted into the Lordes ſeruice, and the daily rebellions of the fleſh againſt his holy ſpirit: euen in the beſt of his ſeruantes. Saint Iohn ſaith:Gal. 5.17.Gal 5:17 If wee ſaie, wee hauehave no ſinne, we deceiue our ſelues, and there is no truth in vsus. And our ſauiour teacheth all to ſay:1. Io. 1.8.1 John 1:8 When you hauehave doon all that is commanded you (which who can doe) yet euen then ſay, Luke, 17.10.we are vnprofitable ſeruants, we hauehave doone but our duties.

Ierome alſo hath this notable ſentence to this ſame effect:De filio prodigo ad Damaſ, Let this ſeeme to none dangerous or blaſphemous, that wee hauehave ſaid, that euen this euill of enuy could creepe in, euen to the very Apoſtles, when as we may ſuppoſe, thus much alſo to be ſpoken of the p. 96Angelles; for the Starres are not cleare in his ſight: and he marked ſome frowardneſſe in his Angels. And it is ſaid in the Pſalmes: No liuing thing ſhall be iuſtified in thy ſight: He doth not ſay, no man ſhall be iuſtified, but no liuing thing, that is to ſay, no not an Euangeliſt, not an Apoſtle, not a Prophet; nay I will aſcend higher, not Angelles, not thrones, not rulers or powers, or other heauenly vertues. It is God alone, in whom ſinne fals not.

Thus by Ieromes iudgement, all Gods ſaints are ſinners, Apoſtles, Prophets, Euangeliſts, euen the bleſſed Virgine Mary, all the heauenly powers whatſoeuer: God himſelfe alone, is only without ſinne. And this doctrine of the fathers is agréeable to the ſcriptures: Dauid writes thus of Canaan, which was but a figure of our heauenly inheritance:Pſalm. 44.3Ps 44:3 They poſſeſſed not that land with their owne ſword, neither did their owne arme ſaue them: But thy right hand and thy arme, and the light of thy countenance (Ci Ratſitham) as it is in the Hebrew: that is, becauſe thou haddeſt an eſpeciall fauour vntounto them. (This Ratſon) this good pleaſure of God, gaue them the poſſeſſion of the land of Canaan, not their fighting or working; nay it followes. Thou art my King, O God, command the ſaluation of Iacob. The ſaluation of Iacob and of his poſterity, is Gods royall commandement, not their merites: they cannot challenge it. And to this alſo agrées our Sauiour in the Goſpell:Luke, 12, 32. Feare not (ſayeth hee) little flocke; for it is your Fathers pleaſure to giuegive you a kingdome: where in the Greeke, the ſame word in effect is vſed which was vſed before in the Hebrew, foreign. This foreign and Rotſon hauehave both one ſignification; and ſignifie a ſpeciall fauour or good will towards any one. And this is the cauſe of our iuſtification.

In cap. 7. Mat.Ferus alſo of truſt in our owne righteouſneſſe, writes thus: When the weather is calme, eueryevery building eaſily ſtandeth; but winter tries the ſtrength of the building. Hee that truſteth in his owne righteouſnes, ſeemes to hauehave a ſtrong building: but in the winter, in the time of death, it then ſlips, and falles downe. For againſt death, our ſtrength is nothing: this victory belongeth onelyonly to Chriſt: Here thou maieſt ſtand ſafely. Thus Ferus writeth in his copie imprinted at Paris; 1564but the Romaine Corrector, biddes, put onelyonly in the edition printed at Rome.1577 As though this victory did not belong onelyonly to Chriſt, but that mans arme and power were able to doe ſome thing alſo therein.

p. 97And after, of our workes hee writes thus:In 8. cap. Mat. Firſt we are taught by this, that for our good deedes, wee ſhould not hunt after praiſe with men: for they are not ours, which God vvorkes by vsus. Ferus attributes here all our good works to God, and takes them quite awaie from vsus: but the Romaine Corrector, biddes vsus adde (onelyonly) that our good workes are not onelyonly ours: as though they were in ſome part mens, and in ſome part Gods. Thus they diſſent from Ferus, and from the trueth; to maintaine mans righteouſneſſe. Of mans naturall corruption Ferus writes thus: Againe, beaſts if they be not prouoked, will not hurt thee; but an euill man, being not prouoked, nay whom thou haſt doon good to, will hurt thee. Againe, a Serpent though he can infect with his poiſon, yet he feares a man: but the wicked, without all reſtraint rageth in whom ſoeuer. Therefore man, without God, is nothing elſe, but a very bruit beaſt, and dare do any thing.

Thus Ferus writes, teaching plainlie the corruption of our nature: but the Romaine Corrector biddes put out (is nothing elſe:) They will hauehave ſome goodneſſe remaine in man. And againe to the ſame effect hee writes:In cap. Mat. 12.Matt 12 Thou heareſt that the Kingdome of Chriſt, is not in vsus, vnleſſe Chriſt firſt with his Spirit, caſt out diuels out of our hearts, that hereby thou maieſt learne, that wee by our owne nature are vnderunder the diuels Kingdome, from which we are not deliuered, but by Chriſt. The Romane Corrector biddes put out (our nature) and put in (through our fault) we are vnderunder the diuelles Kingdome. They ſtill go about to aduance the nature of man. And that wee ſhould put no truſt in our ſelues, he writes thus: We are vnited to Chriſt through faith; In cap. Mat. 11Matt 11and faith onelyonly teacheth to truſt in Chriſt, which he cannot doe, but that diſtruſteth in himſelfe; the which then we doe, when we acknowledge our own miſery. And here thou ſeeſt that alſo (which we hauehave admoniſhed before) thy firſt ſteppe to ſaluation is, to acknowledge our owne inſufficiency. I would to God all Catholiques would aſcend this ſteppe: and what this inſufficiencie is, he hereafter further declares; for manie Catholiques, I thinke, will not ſticke to ſaie, that their workes are imperfect.

But Ferus goeth on further: For this cauſe (ſaieth hee) vvee hauehave ſhewed, without confeſſion any can hardly bee ſaued. For God will hauehave vsus freely confeſſe, that we were damned in body and ſoule, and ſo ſhould euer hauehave beene, vnleſſe we had beene ſaued p. 98by the merciemercy of God, beſtowed vponupon vsus in Ieſus Chriſt. This confeſſion is neceſſarie for all men: For how perfect ſoeuer thou art; yet thou haſt ſomewhat wherein thou muſt confeſſe thy ſelfe a ſinner before God. Here is our ſaluation; the free merciemercy of God beſtowed vponupon vsus in Ieſus Chriſt, & that we ſhould knowledge our ſelues euen damned creatures, if Chriſt had not deliuered vsus; and howe perfect ſoeuer we are, ſtill to acknowledge our ſelues ſinners before God; and therfore of our ſelues deſeruing damnation. And after he writes thus: By theſe it appeareth that of Adam we are borne euill and wicked: for euen as a field of it ſelfe without ſeede, brings foorth no fruit; if any thing growe, it is either Tares, or if it be like good fruit, yet there is nothing in it; it is but meate for beaſts: ſo truely the ſonnes of Adam, vnleſſe they be regenerate by Chriſt, bring foorth nothing, but euill fruit; and if they ſhall ſeeme to bring foorth good fruit (as the Philoſophers taught morall vertues) yet they are vaine; they iuſtifie truely, and hauehave their glorie, In cap. 13. mat.but with men, not with God. Whereas Ferus ſaith, that the ſonnes of Adam, vnleſſe they bee regenerate by Chriſt, bring forth nothing elſe, but euill fruites: the Romane Corrector bids put out (nothing but;) as though man could doe ſome good, without Chriſt. What is this els, but to gainſaie the Goſpell:Iohn. 15.5.John 15:5 where Chriſt ſaith, (meaning of good) without me you can do nothing?

In cap. mat. 14.And of Chriſt in another place, he writes thus: Neither by any other meane (meaning Chriſt Ieſus) ſaieth Ferus, canſt thou paſſe ouer the ſea, eſpecially at the extremitie of death: which on the one ſide will make thee affraid, and the Diuell on the other ſide; and behinde thee the multitude of thy ſinnes: what wilt thou doe in this caſe? If thou reſpect theſe daungers, thou ſeeſt nothing but the ſea and the depth: therefore thou muſt needes deſpaire: remember therefore that thou looke onelyonly vponupon Chriſt, neither doubt any thing: for by this meanes thou maieſt paſſe ouer as Peter did. Thus farre Ferus. And hee teacheth plainelie, that by no other meanes then by Chriſt, we can paſſe ouer the ſea of death: But the Roman Corrector bids put out that, and put in (without this meane) we cannot paſſe ouer death. And whereas Ferus bids vsus onelyonly hauehave an eie to Ieſus Chriſt, the Corrector bids put out (onlie.) They muſt hauehave an eie to their owne workes, and an other to Chriſt (as it ſhould ſéeme:) ſo iniurious are they, euen to Chriſt p. 99himſelfe, who is our only Sauiour,Eſai. 63.Isa 63 who alone trode the wine preſſe for vsus: as himſelfe witneſſeth.

Of iuſtification alſo Ferus writes thus:In cap. 16. Io. The holy Ghoſt ſhall reproue the world of righteouſneſſe, becauſe I go to the father: my righteouſneſſe can pierce the heauens and come before God, and not any other righteouſneſſe. And after, The holy Ghoſt ſheweth that the righteouſneſſe of the world ſufficeth not to ſaluation. And then he ſhewes that there is one only true righteouſneſſe with God: that Chriſt is gone to the father, that is, that his death and reſurrection iuſtifieth vsus. And of faith he very excellently writes thus: I require no great price; but as I hauehave promiſed freely; ſo I will giuegive freely: onelyonly if thou canſt but beleeue in me. In Ioh. cap. 11.John 11Faith therefore is the meane, whereby we obtaine the life and reſurrection, and all the goods of Chriſt.

Ferus of mans righteouſneſſe writes thus:In cap. 4. Ioh. All mens righteouſneſſes are more vncleane, then that they may iuſtifie vsus, or may commend vsus to God: If any man ſeeke righteouſneſſe out of the lawe, howe much good ſoeuer hee doth; yet he cannot obtaine thereby peace of conſcience; yea thereby alſo his conſcience is the more diſquieted, the law often times accuſing him, that at length, he is compelled to truſt onelyonly to the merciemercy of God: and to ſay, we are vnprofitable ſeruants; and no fleſh ſhall be iuſtified in thy ſight. Alſo in another place he writes thus:In cap. 3. Ioh. Furthermore alſo by this word may be vnderſtood, that onelyonly Chriſt by right and merit aſcended into heauē; for to him by right belongs the kingdome of heauen; becauſe he is the naturall ſonne of God: And therefore he ſaith, all thine are mine: And Dauid ſaith, The heauen of heauens are the Lordes, but the earth hath he giuen to the children of men. All others which hauehave aſcended, or ſhall aſcend, hauehave this onelyonly of grace, by no right, but becauſe God onelyonly hath promiſed this of his merciemercy: neither our works of what kinde ſoeuer they be, are ſo great, that they may deſerue this reward, either of right or of deſert; but in as much as God accepts them in merciemercy. Hereof it is that Saint Paul ſaith, The ſufferings of this life, are not worthy the glorie we ſhall hauehave: And the ſame Paul ſaith, The waight of eternall glorie, aboue all meaſure ſurpaſſeth all the ſufferings of this life. And of theſe he collecteth: That we are ſaued by grace, and not of workes; leaſt any man ſhould glorie. And laſtly, ſo that word may be vnderſtood, that no man by his owne righteouſneſſe, may ſtand or appeare before God, but p. 100onelyonly Ieſus Chriſt: neither any maruell: For all are gone out of the way, and are altogether become vnprofitable.

And alſo if any good workes of righteouſneſſe appeare in vsus, yet we hauehave euer more ſinnes: ſo that Dauid iuſtly cried out: If thou Lord ſhall extreamely marke what is done amiſſe, who may abide it? Furthermore, our good workes hauehave ſome imperfections in them; yea for the moſt part they are infected with vain glory, or with ſome other fault of the old man: ſo that it is truely ſaid: All our righteouſneſſes are like a defiled cloth. And for this cauſe alſo Dauid praied, Enter not into iudgement with thy ſeruant, for in thy ſight ſhall no man liuing be iuſtified: If therefore our righteouſneſſe cannot ſtand in Gods ſight, how could it open heauen vntounto vsus, or deſerue the holy Ghoſt to reconcile vsus to God? But Chriſt dare appeare before God, becauſe he is the ſonne of God, and all other being damned and quite vndone, he onelyonly hath the fauour and grace of God; he onelyonly poſſeſſeth righteouſneſſe: and to conclude, he onelyonly hath in himſelfe, all the good gifts of God. Alſo onelyonly his righteouſneſſe is acceptable to his father, becauſe it is mingled with no ſinnes: yea it is moſt pure, hauing proceedeed from the great louelove and charitie of his father: That all the world may know (ſaith he) that I louelove the father, I doe as the father hath commanded: And Saint Paul ſaith, he was obedient euen to death: Therefore he alone could deſerue for vsus the opening of heauen, the louelove of his father, and the holy ghoſt. By this word therefore Chriſt would humble vsus, that we ſhould neuer preſume of our ſelues, nor of our owne righteouſneſſe: not that we ſhould doe no good; but that we ſhould acknowledge our ſelues vnprofitable ſeruants, although we ſhall hauehave done all that is commanded vsus. Alſo by this word, he taught that we ſhould ſeeke all good things from him and by him: for it is a moſt true ſaying. No man aſcends. &c.

And againe, the ſame Ferus writes thus: Who, that he might ſpare his ſeruant; Ibidem.would whippe his owne ſonne? But God, that he might ſpare his enemies and them who were vnthankefull to him, gaue his ſonne to death. He hath giuen vsus his righteouſneſſe, merits, yea and whatſoeuer he hath done or ſuffered. And therefore wee may glorie of them, as if they were our owne, which thing only can preſerue vsus from deſperation. Thus farre Ferus. If we hauehave Chriſt with all his merites giuen vsus, what néede we anie more, what neede we anie merites of Saintes out of the Popes treaſure p. 101then, to ſatiſfie for our ſinnes? And after, the ſame Ferus writes thus: But thou wilt ſay, Chriſt is now abſent from our eies, how ſhall we lay holde on him? I anſwere, he is not laide hold on (ſaith he) by the hand of the body; but by the hand of the hart, which is faith. Therefore in only Chriſt by the faith of thy heart, thou ſhalt finde ſufficiencie and aboundance, becauſe he alone brought with him God himſelfe, with all his goods. This faith in Chriſt maketh not aſhamed, becauſe Chriſt is truth. And therefore Eſay ſaith: All that beleeue in him ſhall not be confounded. For faith directed aright, neuer confoundeth. This word therefore teacheth, that God is both top and toe; the beginning and ending of our ſaluation: the Author and the finiſher thereof: I am Alpha and Omega, ſaieth he, &c.

And to the ſame effect, Ferus writes on the Preface of Matthew: HaueHave that euer before thine eies of Eſay: A childe is borne vntounto vsus, and liued for vsus, and died for vsus, and that which is more, is giuen vsus, with all that he hath: Therefore when thou heareſt Chriſt to hauehave done or ſuffered anie thing, thinke that ſame Chriſt, with that he hath done or ſuffered, to be thine; inſomuch that thou maieſt bragge thereof, as of thine owne: for he needed not, to be incarnated or circumciſed; he needed not to faſt, pray, or ſuffer: but hee hath giuen all theſe thinges to vsus, we ſtand in neede of them: For our merites are not ſufficient. For they are like a defiled cloth of a woman. Therefore thou muſt ſay, O Father, I acknowledge that I am nothing: but I know that Chriſt hath done this, not for himſelfe; but for me, &c. But ſome will ſaie then, whereunto ſerue our good workes, if Chriſts merites be ſufficient? Ferus anſwereth a little after, HaueHave care (ſaith he) that of the truth of God, thy faith may be nouriſhed; and of his merciemercy, thy hope; and of his goodneſſe, thy louelove; and of his iuſtice, thy feare. Behold (ſaith he) theſe are the exerciſes of a Chriſtian life: For what doth God require els but that thou ſhouldeſt feare him. Here we maie plainlie ſée, how Ferus ſtill makes our workes not merits; but dueties and exerciſes of our Chriſtian life: God will not hauehave vsus idle, or vnprofitable or vnthankefull to him. And after, the ſame Ferus writes thus: The wiſe men ſhewed their inward deuotion of their mindes, In cap. …. Mat.by their outward falling downe: for our outward worſhip is without ſuperſtition, when it proceedes from the inward. So the children of Iſraell, hearing that God had reſpect to their afflictions, fel down p. 102flat on the earth: ſo we alſo are proſtrated, by this acknowledging our ſelues to be nothing but duſt: and we ariſe againe, acknowledging that our ſaluation is only of the grace of God.

Thus Ferus writes in the Text in the Copie printed at Paris, but the Corrector in correcting the eſcapes in the printing at Rome, biddes put out (onelyonly:) the Papiſts will not acknowledg with Ferus, that our ſaluation comes onelie of the grace of God,Apoc. 7.10.Rev 7:10 but partlie alſo out of our owne merites and workes. But all the true Saintes of God with Ferus, acknowledge their ſaluation to come of the Lambe. Geneſ. 38.18.Gen 38:18This was prefigured in the law by manie Types and ſhadowes. Thamar requireth of Iudah, as a pledge of his louelove, his Signet, his Cloake, and his Staffe. The ſame pledges of his louelove hath our true Iudah Ieſus Chriſt giuen to vsus, that is, the ſignets, or ſeales of his Sacraments, the cloke of his righteouſnes, & the ſtaffe of his holy ſpirit. By the ſtrength where of, wée may paſſe thorow all the waues and flouds of this world.

2. King. 2.11.2 Kgs 2:11This was that which was prefigured long before alſo in the aſcenſion of Elias, who left his double Spirit and his Mantle to his Scholler Elizeus: ſo our true Elias Ieſus Chriſt; who by his own power hath aſcended into heauen, who (as it were a ſhadowe of him, the other Elias did aſcend) hath left to all his Diſciples, to all his faithfull ſeruantes; his double ſpirit, his two Sacraments and the mantle of his righteouſneſſe. Of him it is truelie ſaide, that hee hath put on righteouſneſſe as an Habergion, Eſay. 59.17.Isa 59:17and an helmet of ſaluation vponupon his head. This Habergion of his righteouſneſſe, and this mantle, and this ſhield of faith, hee hath left to all his faithfull ſeruantes and ſouldiours. And by the ſtrength of theſe they are able to ſtand againſt all the aſſaultes of their enemies, and to quench all the fierie darts of the diuell.

Dominic. 1 in Septuageſima.Philippus de Dies alſo writes thus concerning this matter: Our heauenly Redeemer ſaith, Know that your ſaluation dependeth of my onelyonly will and pleaſure, and this is his predeſtination, that ſhal be ſaued: wherefore let no man be exalted, though he come early into the Vineyard; neither deſpaire …hough he come late, ſo that hee come: for if he come early, he owes me more, then I owe him, ſaith God; for I helped him that hee might come early; and I am the Lord, who may do whatſoeuer pleaſeth me. And this is better and more profitable for men, that eueryevery one be ſober and watchfull; conſidering I receiued the theefe from the Croſſe, and diſmiſſed Iudas p. 103from my Table and Diſh. And ſo Saint Auguſtine ſaith, that men how to knowe, how to liue well; it is the gift of God. And man owes more to God, becauſe he doth good works in his ſeruice, then God owes to man, becauſe he does them. And ſo this glorious ſaint ſayth: The works of man, they are the gifts of God. And if any ſhal ſay, O Lord I faſt, recompence me for my faſting: the Lord may ſay to him again, yea rather pay thou me, becauſe I gaue thee grace, and helpe, that for me thou mighteſt faſt. Another ſayth, Lord recompence me, becauſe I hauehave giuen away all my goods for thy ſake. Another, Lord recompence me, for in thy ſeruice I hauehave beaten and chaſtened my body. Another ſaith, I hauehave beene a Virgine or martyr for thy ſake. Another, becauſe I hauehave endured ſo many tribulations. To whom the Lord may ſay, yea rather you ought to recompence me, becauſe I gaue you helpe, that you might obtaine the victory in all theſe. Wherefore we owe more to God, becauſe we are good, and ſerue him, then he owes to vsus: For he needs not our ſeruice, and if we ſerue him, we do our ſelues good, and not him. Thus farre Dies.

Here is all hope of merites taken awaie, wee are all by his iudgment debters to God, he is not debter to vsus. And again in another place hee writes thus: There are other benefits, In Feſt. Mat. Conc. 2.which depend only of the will of God, as is the gift of predeſtination, of which Paul ſayth: When as they had doone neither good nor euill, &c. And after, hee concludes: You ſee, how Paul affirmes, howe that Gods predeſtination is not giuen according to merites. He ſéemes to condemne thoſe workes foreſeene, which other Papiſtes doe allow.

Of the merites alſo of our Sauiour, hee writes thus:Dominic. 18. poſt. Pent. conc. 1. There can be no equall reward giuen to the merites of our Sauiour Chriſt our Redeemer: for the reward ſhall euer be leſſe, then his merites. For this heauenly Redeemer hath not, wherewith his merites (being ſo many) may bee rewarded: for if there were a thouſand other works, they were not able to empty his merites. Who then of vsus is it not (moſt deare brethrē) that is not ioiful exceedingly? knowing the riches of his deare friend Ieſus Chriſt to be ſo many, that if eueryevery man had ſo many ſinnes, as all the men in the world had committed together; yet pardon is due to all thoſe of the heauenly father, by his Sonne Ieſus Chriſt; if men would on their behalfe, diſpoſe themſelues to receiue it, &c. What neede then the merites of friers p. 104or monkes to bee bought? what other doctrine doeth the Church of Chriſt nowe teach vsus, that all ſhould repoſe themſelues moſt aſſuredlie in theſe merites of Chriſt?

In 2. cap. Gen.Oleaſter alſo a Papiſt, of ſinne writes thus: In the grieuous puniſhment of Adam, for ſo light an offence, as it ſeemeth, God hath taught vsus, that no ſinne committed againſt him, is light. And againe in pardoning of greeuous ſinnes, he teacheth vsus; that vvee muſt neuer deſpaire. For he puniſheth light ſinnes moſt grieuouſly, and he pardoneth all grieuous ſins eaſily. If this bee true, where are then their veniall ſinnes?

Of merites alſo, Stella a Frier writes thus: Of which vvee gather, In 1. cap. Lucaethat the worke of incarnation, was both of mercy and of debt. But you will ſay by and by, if it were of mercy, how was it of debt? and if of debt, how of mercy? (Heare how.) Hee owed it to vsus, or rather to himſelfe, becauſe he had promiſed our redemption: but he promiſed that, not moued with our merits, nor hindered by our deſerts: the which was all, of his grace and mercy. I would to God, the reſt of the Popes defenders, would likewiſe kéepe that good correction of Stella: that God owed it to vsus; nay, but rather to himſelfe: who is true in his promiſes, & cannot but kéepe them. To vsus nothing is due; ſo that, all the rewardes of the Goſpell, are due by promiſe; not of merite or deſert.

And after the ſame Stella writes thus: See how ſure and firme Gods promiſes are; becauſe he fulfilles that which he hath promiſed, although thoſe to whome the promiſes are made, do not performe that which they hauehave promiſed. Hee had promiſed Chriſt to Dauid; but when Dauid had ſinned, many might hauehave thought that God would hauehave called backe his promiſe: but God, who is moſt conſtant in his words, and who is woont neuer to be deceiued, nor to deceiue any; keepes his promiſe. And hereof Dauid himſelfe ſayth: That thou maieſt be iustified in thy words, and ouercome when thou iudgest. As though he ſhould ſay: performe thy promiſes, not becauſe I am worthy, but that it may appeare and be made manifeſt, how true and iuſt thou art in thy promiſes. This was Dauids ſaying, and ſo muſt eueryevery good man ſay.

And againe: It is worthy to bee woondred at, that when as Dauid ſeemed to put all his diligence, that he might ſeeke ſomthing to requite vntounto the Lord, he could ſay nothing: But I will receiue the Cuppe of ſaluation; by the which thing, hee was more bound p. 105vntounto the Lord, that he ſhould ſerue him more dutifully. Therefore it is true, that the Saints found nothing elſe, wherof they could glory, but that they were loden with debts. And a man hath ſo much the more ſubſtance, as he oweth leſſe to another: but he that poſſeſſeth any thing, and oweth all that he is worth, he may ſay, that hee poſſeſſeth nothing. Therefore the ſaints and friends of God, which hauehave all things, muſt confeſſe they owe all to God; they hauehave nothing whereof they may bragge, but of this onelyonly, that they hauehave nothing of themſelues, but of God, and for God. Of his fulneſſe we all hauehave receiued, ſaith Iohn, euen grace for grace.

Stella alſo writes thus:In 1. cap. Lucae Holy Iob thought hee committed a great fault, which kiſſed his owne hand; the which thing thou eaſily committeſt, when as thou braggeſt, or commendeſt thy ſelfe for any work, that thou haſt doon, taking from God his due ſeruice of reuerence.

Ferus alſo writes thus: It often comes to paſſe, Fer. in 11. cap. Matth.that whiles we driue away the Wolfe from the flocks on the one ſide, a greater danger is imminent on the other. As when one extols faith, it is dangerous, leaſt the people ſuſpect, that workes ſhould not be neceſſary, &c. Thus writes Ferus in his true originall. But the Romaine edition of Ferus addes, leaſt the people ſhould ſuſpect, that works ſhould not be neceſſary, and meritorious. This merite is their owne: Ferus hath it not in him.

Stella alſo writes verie excellentlie of Chriſt, and his merites:In 2. cap. Lucae Why did Iob deſire that our ſinnes might be wayed, and be put in one ballance, and in the other ballance ſhould bee put Chriſts teares, pouerty, nakedneſſe, hard cribbe, colde, and all his other paines he tooke for vsus? Becauſe Iob knew very well, that Chriſtes merites were of more force, and would way downe all our ſinnes. Thus farre Stella. And this is all true Chriſtians comfort, and onelyonly hope of ſaluation.