The True Catholic, Tract · Section 3 · Chapter 4

The True Catholic · Tract · Section 3 · Chapter 4

p. 1184. Of good works.

STella of good workes, writes thus: They lie which ſay, nothing is due to our works of iuſtice: for as wages is due to the worke, not of fauour, but of true debt: ſo glory is due to them which worke well, by good right.

But this his aſſertion, how contrarie is it to the whole courſe of the Scripture? firſt our Sauiour ſaieth: Feare not little flock, it is your Fathers pleaſure to giuegive you a Kingdome. Sell that you hauehave and giuegive almes, and make you bagges which waxe not old; a treaſure that can neuer faile in heauen, where no theefe commeth, nor moth corrupteth: for where your treaſure is, there will your heart be alſo. The kingdome of heauen is the frée gift of God, as our Sauiour here teacheth vsus. Now when one hath a Kingdome, hee will endeuour by all meanes poſſible, to amplifie it and adorne it, to enrich himſelfe: ſo our almes, all our good works, are treaſures laide vp for vsus in ſtore, againſt we come into that heauenlie kingdome: they are not purchaſes or prices of it; no if wee ſhould ſell all the land wee hauehave, wee cannot purchaſe heauen. To be accounted leaſt in this world, grieues the nature of man: there ſhall bee greater and leſſer in the Kingdome of heauen. There ſhall bee Rulers of fiue cities, and of tenne cities. And to this purpoſe is it, that Saint Paul compares all Chriſtians liues to a race; VVee ſhould all ſtriue to winne the beſt game. And this is the end of our workes; to bee ſteppes of our greater glorie.

But as concerning the kingdome of heauen, Saint Paul ſaieth plainelie: Rom. 6.Rom 6The wages of ſinne is death: but eternall life is the free gift of God. And you are ſaued of grace, and not of your ſelues. And of our workes Dauid ſaieth: Thou Lord art mercifull, for thou ſhalt reward euerie man according to his works. Who p. 119dare then challenge reward of iuſtice, which Stella here affirmes? Who dare ſaie, that the kingdome of heauen is by as true debt due to Gods Saintes, as the wages of labourers is due to them, which labour in this world?

That Parable in the Goſpell teacheth vsus a contrary leſſon: They which came at the last houre of the daie; receiued as much wages, as they which came at the first: To teach vsus, that there is wages due to Gods Saintes, but this wages is due to them more of Gods merciemercy, then of their merites and deſertes. And therefore here Dauid ſaieth: Thou, Lord, art mercifull, and ſhalt reward euerie man according to his workes. If Gods merciemercy were not, there were no wages due, no not to him that came at the firſt houre of the day. And therefore Dauid himſelfe, who roſe ſo earlie to ſerue God (whoſe eyes preuented the night watches) that hee might bee occupied in his ſtatutes (who was a man according to Gods owne heart) cried out: Oh enter not into iudgement with thy ſeruant; for in thy ſight ſhall no man liuing be iuſtified. And Iob ſaide: I know truelie that it is euen ſo. And what a thing is it, that man will iuſtifie himſelfe with God? If he will contend with him, hee cannot anſwere him one for a thouſand. Here is great oddes: ſo far is man off to challenge anie thing, as of his owne, of the iuſtice of God. And that ſame one word of our Sauiour, were enough to teach vsus this leſſon: who in giuing the poſſeſſion of that glorious kingdome to all Gods children, declares alſo to them the title, whereby they attaine vntounto it: Come (ſaieth hee) and inherite a Kingdome, prepared for you, from the foundations of the world. What ſonne dare ſaie, that hee hath purchaſed his fathers inheritance? If it be a purchaſe, it is no inheritance: this common reaſon teacheth. But ſome will obiect that place of Saint Paul: I hauehave kept the faith, and henceforth is laide vp for me the crowne of righteouſneſſe, which the Lord the righteous Iudge ſhall giuegive mee at that daie, and not to me onelie, but to all them that louelove his appearing. Lira expounds this place thus: The faith,Lira in 2. Ti… ▪ to. 4. which is the principall part of all Chriſtian religion, I hauehave kept; which cannot bee had but by the merciemercy of God, becauſe it is the gift of God. And hereof in another place he ſaith: I hauehave obtained merciemercy, not becauſe I was faithfull, but that I might be faithfull. For we find the Apoſtle without any good deſerts, yea with many vices, to hauehave obtained the mercy of God, who requites good for euill: who, now his death p. 120drawing neare, reckons vp his merites: after which he ſhall obtaine a crowne, who after his euill merites obtained grace, which if before it had not beene freely giuen, a crowne ſhould not hauehave beene requited him. Therfore his merites are not of himſelfe, that is, purchaſed to himſelfe of himſelfe: but they are the gifts of God, &c. If the giftes of God, then wholie they procéede of God: for Gods giftes are not imperfect: hee giues no halfes, he giues the whole, when he giues.

And after, he writes thus: (Shal giuegive.) If faith be grace, and euerlaſting life be as it were the wages of faith, God ſeemes to giuegive eternal life as a debt to the faithfull, to whom he oweth it: becauſe he hath deſerued it by faith. But becauſe faith is grace, life eterenal is grace alſo: therefore by grace he wil giuegive it vntounto vsus. Lira here plainlie teacheth, that we deſerue heauen by faith: and faith, as all men do confeſſe, is giuen vsus without merites: therefore eternall life alſo.

And after, vponupon theſe wordes (The iuſt Iudge:) Iuſt truly, rendring good things for good things; who before was mercifull, rendring good things for euill. That ſame iuſtice, which requites good things for good things, is not without mercy.

Lira affirmes, that this iuſtice, which rewardes our good workes, is not meere iuſtice, but iuſtice mixt with merciemercy: iuſtice in reſpect of God, who hath promiſed great rewards to our workes; and it is iuſtice, that hee ſhould performe his promiſes. But this iuſtice is mingled with merciemercy, in reſpect of vsus, whoſe works are all vnperfect, and not anſwerable to that perfection, which Gods law and iuſtice requires. This diſtinction Lira teacheth: Luke, 17.10.all Chriſtians muſt call and account themſelues vnprofitable ſeruantes: and can ſuch ſeruauntes challenge anie wages, as of true debt, or of iuſt deſert?

Maſter Bellarmine concerning the rewardes of our workes, writes thus: Some thinke (ſayeth hee) that our good workes proceeding from grace,De iuſtificat. lib. 5. cap. 17. not to be meritorious of worthineſſe or deſert, by reaſon of the worke, but onelyonly by reaſon of Gods promiſe and acceptation. And ſo Scotus teacheth. But this opinion (which is the true opinion) Bellarmine reiecteth. But the middle opinion ſeemes more probable to vsus (ſaith he) which teacheth, that the good workes of the iuſt, are meritorious, and deſerue eternall life, of their worthineſſe, by reaſon of the couenant and worke alſo: not becauſe the worke hath not of it ſelfe, without the couenant and acceptation p. 121of God, a proportion and agreement to eternall life; but becauſe God is not bound to accept that worke for ſuch a reward (although it be agreeable and equall to the reward) vnleſſe there had beene a couenant made. Which opinion wee do not doubt to be agreeing with the councell of Trent, and to Thomas Aquinas, Bonauenture, and other chiefe Diuines.

So that by Maiſter Bellarmines iudgement, Gods promiſes and couenantes are but limitations as it were, teaching vsus what rewardes are due to euerie good worke: But the worke it ſelfe without the promiſe, is equall and worthie of the reward.

But Saint Paul grounds all Gods promiſes on Ieſus Chriſt: All the promiſes of God (ſayeth hee) in him are, yea; 2. Corin. 1.202 Cor 1:20and in him are, Amen, vntounto the glorie of God through vsus. So that they are not onelie limitations, teaching vsus, that if wee ſhall doe this or that good worke, wée ſhall hauehave this or that reward for it; but they are grounded vponupon Ieſus Chriſt: ſo that for his ſake, they are made vntounto vsus; and for his ſake it pleaſeth our moſt gracious God, for ſuch a ſmall worke, to giuegive vsus ſuch a great reward. And this is that which ſaint Paul ſayeth: Roman. 4.13.The promiſe was not made to Abraham and to his ſeed, that he ſhould bee the heire of the world by the law, but by the righteouſneſſe of faith. And after ſpeaking of the ſame promiſe, hee ſayeth: This is the word of promiſe, Roman. 9.9.I will returne at this ſeaſon againe; and Sarah ſhall hauehave a Sonne. Was not this promiſe made to Abraham of Gods great mercy? What worke of Abraham mooued him to make this promiſe? naie what worke could Abraham doe, correſpondent to this promiſe?

And ſurelie ſuch like are all the other promiſes of God, which are annexed to our workes. They doe not onelie ſhew (as Maiſter Bellarmine teacheth) that ſuch a worke is worthie of ſuch a reward; but that it pleaſeth our moſt gratious God, for ſuch a ſmall worke, to giuegive ſuch a great rewarde: euen as amongſt Land-lordes, ſome hauehave giuen Farmes to their Tenantes, for a Pepper corne; ſo great, ſo ample, and ſo liberall are all Gods promiſes, and rewards towardes vsus: and ſo little is all that wee are able to do.

And the ſame thing doeth Saint Paul declare more plainelie to the Galathians: If the inheritance come by the law, Galath. 3.18.then not of promiſe. But God foreign, ſhewed grace or fauour to Abraham, p. 122in making his promiſe. The ſame reaſon is of all the promiſes in the Goſpell: Forgiue, and thou ſhalt be forgiuen (ſayth our Sauiour: Luke, 6.37.38.) GiueGive, and it ſhall be giuen to you. What proportion is there here, the one to the other? That which wee can forgiue to the vttermoſt, and a debt, for which wée muſt craue forgiueneſſe, is deſcribed in that Parable of the vnmercifull ſeruant: Matth. 18.23.Matt 18:23He owed his Maiſter a thouſand Talents; And his fellow owed him, but a hundreth pence: What proportion is betweene theſe two? Againe concerning our giftes, all that wee can giuegive, is but like that Widowes Mite, Luk. 21.1 Matth. 10.42.Luke 21:1Matt 10:42or a Cuppe of coldwater, in reſpect of that which God giues and muſt giuegive vsus: and is the worke in it ſelfe then, anſwerable to the reward? O proude ſpéech!

Mat. 5.3.Matt 5:3But to prooue the ſame by more euident examples: Bleſſed are the poore in ſpirite (ſayeth our Sauiour) for theirs is the Kingdome of heauen: what proportion or equalitie is there, I praie you, betwéene this pouertie and lowlineſſe of minde, and the Kingdome of heauen? Bleſſed are the peace-makers, for they ſhall be called the Sonnes of God. Verſe, 9.What proportion is there betwéene this ſmall worke, to make two, which are at variance, friendes, and betwéene this honorable title? And bleſſed are they, which ſuffer perſecution for righteouſneſſe ſake, Verſe, 10.for theirs is the Kingdome of heauen. What perſecution in the world, that anie mortall man can endure, is equal or worthy of the kingdome of heauen? If Maiſter Bellarmine will affirme this, ſaint Paul will denie it: I account (ſayeth hee) that the ſufferinges of this preſent life are not worthy of the glorie which ſhall be reuealed vntounto vsus. Roman. 8.18.He waighed our workes, and the great glorie of the kingdome of heauen, in another manner of ballance, then Maiſter Bellarmine doeth. If the cruell ſufferinges and tormentes of Martyrs (by ſaint Pauls iudgement) are not worthie of the glorie which ſhall bee reuealed vntounto vsus, much leſſe the workes of iuſt and good men whatſoeuer.

Againe Maſter Bellarmine of the ſubſtance and nature of good workes, writes thus: The turning of man to God, as alſo eueryevery other good worke, as it is a worke, it is onelyonly of free-will, although not without generall grace: and as it is good, ſo it is only of grace: and as it is a good worke, ſo it is of free-will and grace together. Hée ioines in the ſubſtance of euerie good worke, Gods grace and mans frée-will: …. Corin. 3.5.but ſaint Paul ſayeth: We are not fitte of our p. 123ſelues, to thinke any thing, as of our ſelues. And againe, Philip. 2.13.Phil 2:13It is God which works in vsus both to will and to do, according to his good pleaſure. And ſaint Auſten ſayeth: So God workes in our free-will,Aug. de Eccl. dog. cap. 23. that euen a holy thought, a good counſell, and the very motion of a good will, is of God. So that this turning of man to God, as it is a worke, is of God alſo, by his iudgement. And ſaint Paul ſpeaking of mans ſaluation, ſayeth, Epheſ. 2.8.9.Eph 2:8Eph 2:9that wee are ſaued by grace through faith; and that not of our ſelues, it is the gift of God. This faith, this chiefe worke of Chriſtians, this our firſt turning to God, is not of vsus, no not anie part thereof: It is the free gift of God. But Maiſter Bellarmine ſaieth, partly of vsus: whereas ſaint Paul ſaith plainelie, not of vsus.

And concerning our good works ſaint Paul ſayth, that by them we are not ſaued. And hee doeth not onelie affirme this, Epheſ. 2.….Eph 2but hee addeth alſo a reaſon to prooue it: Leaſt anie man ſhould reioice or boast: no man maie bragge or boaſt of his ſaluation at all, no not in part. And that which followes in ſaint Paul, takes awaie Maiſter Bellarmines ground: For we are his workmanſhippe, Verſe, 10.created of Ieſus Chriſt to good works. Wée are as it were nowe created againe to doe good workes in Ieſus Chriſt: wée are not by grace onelie helped, or ſette free, or ſtirred vp to good workes (as maiſter Bellarmine teacheth) but both the worke and the goodnes thereof, is Gods and not ours. Wée were like a golden veſſell, created of God moſt abſolute and perfect, but ſo daſhed and ſo deformed of ſathan, that no ſtraightning or bea…ing would ſerue the turne. Wée muſt needes bee new molten and caſt againe, before wée can ſerue the Lordes vſe. Scouring would not ſuffice, or ſtrengthening by ſoulder.

The Vniuerſitie of Collen alſo writes thus: Neither from vsus,Contr. Monhe. dialog. 5. nor from our ſelues our works do challenge the cauſe of their merites; as though without any grace we might obtaine euerlaſting life: but what merite ſoeuer is in them, wee muſt attribute it to the grace of God. So that mans owne nature can challenge no part in the merite. This is their opinion.

Granatenſis alſo ſpeaking of the kingdome of heauen, Lib 2. Mem. cap. 4.writes thus; ſpeaking of thoſe thinges which wée looſe thorowe ſinne: The Kingdome of heauen is alſo loſt, which comes of grace. For (as the Apoſtle ſayeth:) Glory is giuen by grace. And of the conceit and opinion that euerie Chriſtian ought to hauehave of himſelfe, p. 124hee writes thus: The true louer of humility thinkes no better of himſelfe, then of a deade and ſtincking carion, ſcrawling with wormes;Med. vit. Chriſti 20. whoſe ſtench he is not able to abide himſelfe. Then hee will remember that ſaying of Saint Paul: If anie man thinke himſelfe to be anie thing, when as indeed he is nothing, he deceiueth himſelfe. And alſo that: What haſt thou, that thou haſt not receiued? And if thou hauehave receiued it, why doeſt thou bragge, as though thou hadst not receiued it? To which agrées alſo that ſaying of the Apoſtle: 2▪ Cor. 3.3.2 Cor 3:3Not that we are ſufficient of our ſelues, to thinke anie thing as of our ſelues, but our ſufficiencie is of God. And that, Worke your ſaluation with feare and trembling: Phil. 2.12.13.Phil 2:12Phil 2:13For it is God which worketh in you both to will and to finiſh, &c. Therefore all that is good, is of God; and he that attributes any thing to himſelfe, ſteales Gods honor from him.

Macarius to the ſame effect, writes thus: Euen as if a King ſhould giuegive a beggar his treaſure to keepe, he that tooke it onelyonly to keepe, doth not account it his own, but in eueryevery place ſtill confeſſeth his owne pouerty, neither dare he impaire or ſpend any thing of another mans treaſure, euer thinking thus with himſelfe, that it is not onelyonly another mans treaſure, but alſo that a mighty King gaue it him to keepe,Citatur à Dadrao Loc. com. tit. de humilitat. which when he liſt, will call for it againe. They ought to be of the ſame mind, which hauehave receiued the grace of God, that is to ſay, that they thinke humbly of themſelues, and confeſſe ſtill their owne pouerty: for euen as that beggar, which receiued that treaſure of the King to keepe, if hee bragging of another mans treaſure ſhould bee puffed vp in his owne works, and beginne to waxe proude, the King will take away his treaſure from him, which hee gaue him onelyonly to keepe; and then he ſhall be ſuch a one, as he was before, that is, a beggar: So they which hauehave the grace of God, if they ſhall be puffed vp therewith, and waxe proude in their hearts, God doeth take away his grace from them; and then they remain ſuch as they were before, when as they had receiued no grace from the Lord. Such poore beggars Macarius makes all Chriſtians that hauehave nothing of their owne; but all their riches is Gods: But maiſter Bellarmine ſeemes to make them proude beggers, as hauing ſomewhat of their owne, to which wages or reward is due by deſert.

Stel. in 2. cap. Lucae.Of the true & right end of good works, firſt Stella writes thus: Secōdly, circūciſion principally was giuen to Abraham for a ſigne; p. 125and it beganne in him, and ended in Chriſt. When wee will keepe Lettuce or cole wort ſeed, we wil giuegive them a marke: ſo becauſe Abraham was to be kept in the fleſh, that Chriſt ſhould be borne of him, becauſe alſo he was kept for ſeed; God therefore marked him with the ſigne of circumciſion. Did not (as Saint Paul ſaith) Abraham take the ſigne of circumciſion? God commanded him circumciſion, that his friend ſhould bee marked with ſome outward ſigne: for it doth not pleaſe God, that we ſhould be his friends inwardly, but he will hauehave vsus alſo, to declare our friendſhippe by ſome outward token. If this be true, what kind of little ſhew of Chriſtianity is there now amongſt vsus Chriſtians; now in the ſtreetes, you ſhall heare nothing, but oathes, blaſphemies, lies, thefts, ſports, vanities? So that we may rightly ſay that ſaying of the Prophet Oſea: There is no truth, there is no mercy, there is no knowledge of God in the land, but curſing, and blaſpheming, murther, lying, theft, and adultery hauehave ouerflowed, and bloud toucheth bloud. If a Turk or ſome Infidell ſhould walke thorow this City, wherein ſhould he iudge vsus better then himſelfe? There is more truth found among Infidels then amongſt vsus.

If thou be a Chriſtian, ſhew the Signe of a Chriſtian; ſhew me thy faith by thy works: and therefore Chriſt ſaith: Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in heauen. Diddeſt thou neuer walke by a field, and there when thou diddeſt ſee a Vineyard well dreſſed and well fenced, didſt thou not ſay? This Vineyard hath a good and diligent Maſter: for I ſee it wel pruned, and kept in order: ſo be thou good, chaſt, deuout, humble, modeſt, that the Infidels which ſee thee may ſay: Surely the God of the Chriſtians muſt needes be a great God, becauſe he hath ſuch ſeruants. Thus far Stella.

Here is the principall end of all good workes: that they ſhould glorifie our heauenlie Father: that they ſhould teſtifie our faith: that they ſhould bee as it were Badges and Cogniſances, by which might bee knowne, whoſe ſeruauntes wee are.

And againe of the ſame matter to the ſame effect, hee writes thus: Marke how the bleſſed Virgine offers to God the gift ſhee hath receiued of him; ſo we alſo by our thanksgiuing, muſt offer to him againe all things we hauehave receiued from his hand. For all the ſtreames of graces do proceed frō that huge ſea of y^e mercy of God, p. 126and God doth aboundantly diſtribute them and powre them vponupon vsus: Euen as therefore all floudes returne into the Sea, from whence they came; ſo muſt we offer againe to God all the good things we hauehave, becauſe they hauehave proceeded from him, for who planteth a Vineyard, and doth not eat of the fruit thereof? Whom wilt thou louelove elſe, but him who hath giuen thee power, that thou maieſt be able to louelove? Therefore God, why ſhould he not enioy the fruite of thy louelove, becauſe he hath planted in thy ſoule a will wherewith thou mighteſt louelove him? If thou doeſt any good works, if thou haſt anie graces or vertues, or gifts of nature, heare what Saint Iames ſaith: EueryEvery beſt gift, and eueryevery perfect gift, is from aboue, deſcending from the father of light: yea alſo if thou hauehave any good thoughts, they are of God; as the Apoſtle teacheth, We are not ſufficient to thinke any thing of our ſelues as of our ſelues, but our ſufficiency is of God: therefore giuegive to God that which is Gods. As here it is manifeſt, that the Virgine did. Be not a tyrant, take not to thy ſelfe the workes of God, but giuegive them to God which gaue thee them freely. Many take their ſoule in vaine, which do not giuegive it again to God, of whom they hauehave receiued it. Wherefore Dauid ſaith: Who ſhall aſcend into the hill of the Lorde, or who ſhall ſtand in his holy place? And he himſelfe makes an anſwere, which hath not receiued his ſoule in vaine. A thing is receiued in vaine, when it is not vſed to that end whereunto it was made: thou haſt made thee a garment, and thou weareſt it not; that garment is made in vaine: for a garment is made to be worne. Thou haſt bought a horſe, and thou neuer rideſt on him; thou haſt bought him in vaine: for thou vſeſt him not to that end for which he was made and found out. God hath giuen thee an vnderſtanding, that thou ſhouldeſt know him, a will wherewith thou ſhouldeſt louelove him, a memory where with thou ſhouldeſt remember him: but thou, becauſe thou entangleſt thy vnderſtanding in diſcerning worldly matters, in gaining riches, in ſeeking for honours, in getting worldly goods, and thou imploieſt thy will in louing the fleſh, and goods of this world, and exerciſeſt thy memory in thinking vponupon iniuries which hauehave been doone vntounto thee, leaſt thou ſhouldeſt ſuffer them to eſcape vnpuniſhed: theſe things being well conſidered, it muſt needes follow, that thou haſt receiued theſe powers of thy mind in vaine, becauſe God hath created them not to this purpoſe, but to ſerue him. They alſo hauehave taken their ſoules in vaine, who liue as though they had no ſoules; giuing themſelues to p. 127couetouſneſſe, riot, and ambition. Thus far Stella. Where wee maie learne firſt, that as all waters come from the ſea: ſo wée muſt acknowledge all the good wée hauehave what ſoeuer, to procéede from God: and by our thankefulneſſe, to returne it to him againe.

And as another Papiſt very fitlie affirmes; Pet. Greg. in pref. Sintax, actis mirab.As all flouds come from the Sea by certain ſecret paſſages, and do ſpeedily returne thither againe; but not with that purenes, that waters from ſpoutes come from conduits, but cary with them filthines and ſlime, which they hauehave gotten by running thorow the chanels of the earth to the mother, from whence they came; and yet ſhe doth no leſſe now embrace them, then ſhe did before, and acknowledgeth hir owne, and by hir often ebbing and flowing, caſts all thoſe ſlimes and filthineſſes vponupon the ſhoare: ſo al the good things we hauehave (O gracious God) ſaieth hee, flow from thy woonderfull and vnſpeakeable wiſedome, euer worthy to be adored, oft vntounto vsus, by inuiſible pipes and conduits of thy great mercy and liberality. But when they come into this earthly ſinke of ours, it cannot chuſe, but they are polluted with the manifold darknes of our ignorance, and that they take to them many dregs; yet thy gifts ought to returne to thee againe, and to be conſecrated to thee, what kind ſoeuer they be of: otherwiſe we ſhall commit theft, and ſacriledge to thy glory. Thus far Petrus Gregorius.

Hée confeſſeth that all goodneſſe comes from God; and that comming into this ſinke of our fleſh, though they procéede moſt pure from him, yet they muſt needes gette filth and ſlime: And yet for all that, wée muſt returne them to him againe; and hee like a moſt louing father will accept them. The beſt actions we doe, euen the actions of the beſt men, are not voide of this filth and ſlime. And herein conſiſtes, that the beſt men muſt ſtill ſaie; O Lord, enter not into iudgement with thy ſeruaunts; Pſal. 143.Ps 143And if our beſt workes hauehave theſe imperfections, what maie wée iudge of our euill workes? This onelie conſideration will make euerie good Chriſtian flie from anie truſt in himſelfe, and flie onelie to the ſure anchor of Gods merciemercy. Againe, here wée maie learne the great merciemercy of our God; though wee thus abuſe his good graces, and pollute thoſe moſt pure giftes, wee hauehave receiued from him; yet hee reiectes vsus not, nor our workes, but mercifully receiues vsus. Againe, here that opinion of the Papiſts doeth fall p. 128downe: which denie that a iuſt man in euerie good worke doeth ſinne, what is this filth and ſlime, that the grace of God gets in this filthy ſinke of ours, but ſinne?

Secondlie, wee maie learne out of Stella, that poperie pleaſeth not God; For God (ſayeth hee) hath giuen vsus vnderſtanding, will, and memory, to know, louelove, and remember him, and his benefits. And they which employ not theſe to this end, hauehave receiued them in vaine. But the Popiſh religion hath taught the contrarie, and hauehave nouriſhed men in ignorance, as all the worlde can witneſſe: and can that religion then pleaſe God?

Auguſtine alſo of the merites of all Chriſtians, whereunto they ought to truſt, Aug. manu. cap. 22.writes thus: In all mine aduerſities I find no remedy ſo forcible, as the wounds of Chriſt: in them I ſleepe ſoundly, and reſt without feare: Chriſt died for vsus. There is nothing ſo deadly and bitter, which Chriſts death cannot heale. All my hope is in the death of my Lord; his death is my merit, and my refuge, and my ſaluation, my life, and my reſurrection. My merite is the pity and tender mercy of the Lord: I am not void of merites, as long as that Lord of mercies remaines. And if ſo be, the mercies of the Lord be many; then are my merites many. And how far mightier he is to ſaue; ſo leſſe fearefull and more ſecure am I. Thus far Auguſtine. The merites of Chriſt were the merites, that Auſten truſted in: and in theſe onelie alſo muſt euerie true Chriſtian and Catholique truſt.

Lib. 1. de deuot. cap. 28.Granatenſis of mans duetie writes thus: If men would diligently marke how much that is that is due to God, and how ſmall it is that mans hart can affoord; he ſhall manifeſtly perceiue, that no diuiſion there is to be made, where ſo much is due, and ſo little can be requited. The bedde is narrow (ſaith Eſay) ſo that one muſt needes fall out, Eſay, 28.20. Verſe, 37.and the couering be ſhort, it cannot couer both. This thing may be plainly ſeen in the heart of man, being ſo narrow, that it cannot both containe God and the world. And after; Againe, if thou ſhalt conſider the obiect which thou makeſt ſo great haſte vntounto, to be infinit, thou ſhalt hereby alwaies iudge thy ſelfe to be beggerly, though thou be adorned with many graces beſtowed vponupon thee. And if thou ſhalt thinke, that thou haſt gone as farre as a man can goe; yet thinke it is but a ſippe that thy mind hath taſted. There are no works of ſupererogation then.

Of the great merciemercy of God alſo, hee writes thus: Beſides all p. 129theſe things, the great mercy of God in this place offers it ſelfe to our conſideration,Vit. Chriſt… Med. 9. which moſt clearely ſhines in the glory of theſe Infants. What greater goodneſſe or liberality can be, then that God ſhould accept that death, not onelyonly for a ſacrifice, but for a martyrdome, which will did not vndertake, but neceſſity forced, where there was no vow, but violence; where there was no merit, but miſfortune; where there was not the hart, although the body of a martyr; where there was not the deſire of him that died, but the cruelty of him that murthered: to conclude, where there was the tyraunts ſword, and not ſo much as the martyrs word. But Gods grace ſupplied all that wanted, which changed this extreame miſery, into a crowne; and this chance into a merit. For the wickednes of the tyrant is not of more force, then the goodneſſe of God. And if Herods cruelty could puniſh where there was no fault, it is no great matter if God could giuegive a crowne where there was no merit.

Marke this all ye that deſpaire, caſt your minds hither, which are faint harted, and ſcrupulous in conſcience, which euer thinke that you ſhall be condemned: how much more hauehave you God mercifull to you, thinke you, then they which beleeued not? How greatly doth he louelove men? how deſirous is he of your ſaluation? how ready to giuegive his glory? For that he may giuegive you it, he ſeekes all meanes poſſible, neither deſireth he any thing elſe. A certaine Philoſopher ſaid once: He that is liberall, ſeekes all occaſions of doing good to others, that he may practiſe his liberality: The which if it be true, what will he do, which beyond all his other vertues, is commēded of his liberality & mercy? He is not ſuch a one, who delights in the works of the body onelyonly; but alſo of the ſpirit or mind, by whoſe power they are doone: for it is the will which works them: Therfore this our God, who ſo greatly longs for our profit & ſaluation, was content with that he found in theſe Infants, and he came to ſupply with his grace, that which they wanted in their merits; adding, according to his exceeding great goodneſſe, to that ignoraunt and tender age, that which it had not. This merciemercy of God muſt all Chriſtians moſt aſſuredlie beeleue, and looke for at Gods hands.

Saint Ambroſe alſo writes thus verie excellentlie of Abraham, the father of all the faithfull: De Abrah. patriar. lib. 2. ca. 8How little he reſpected the reward in doing of his moſt excellent works, to teach all his children to follow his ſteppes; when as he had ventured his life for the recouery p. 130of his brother Lot, and would not receiue ſo much as a ſhooe latchet of the king of Sodome for his labour. Ambroſe ſaieth, that Moyſes added after this victorie, this ſpéech of God vntounto him: Feare not Abraham; I wil protect thee: and thou ſhalt hauehave a great reward. I demand (ſayeth Ambroſe) why after the hazard of the warre, nowe is mention made of promiſing the wages? No (ſaieth Ambroſe) he had doone a leſſe woonderfull thing, a matter of leſſe importance, if being moued by the promiſe of God he had ſet vponupon the enemy. For then he had gone (as wee ſaie) dead ſure to the victory, rather drawne, then willing, to ſuch a great glory, or ready to hauehave reuenged the griefe of his brotherly pity.

The purpoſe of a godly mind lookes for no reward; but ſo hir reward hath the conſcience of a good worke, and the effecting and bringing to paſſe of a good deed. Baſe minds are pricked forward with promiſes, and are encouraged with the hope of wages: but the good ſoule which takes vponupon hir the battell without the obligation of Gods anſwere, reapes to hir ſelf double fruit of praiſe, that ſhe may lay vp in treaſure both the grace of moſt valiant courage, and alſo of moſt perfect deuotion.

Thus muſt all Abrahams Children doe all their workes, euen venture their liues; not reſpecting wages, but of a free heart, with their father Abraham.

And of God, Ambroſe after writes thus: And alſo the iuſtice of God is herein cōmended, who rewards godly minds not by the neceſſity of his promiſe, but through the conſideration of his equity, thinking it worthy that they which warre without any reward of man, ſhould hauehave a reward laid vp in ſtore in his goodnes, for whoſe ſake they hauehave ventured their ſoules, &c. Gods merciemercy is aboue his promiſes: naie his merciemercy is aboue all his works. Hée will moſt aſſuredlie reward all his.

Againe, Ambroſe ſpeaking of the vſe of the law, writes thus: But alſo the law yeelds me this commodity, that we are not iuſtified of the works of the law:Amb. de Iacob & beat. vit. ca. 6 therefore I hauehave no cauſe why I ſhould glory in my works: I hauehave no cauſe why I ſhould boaſt of my ſelfe: and therefore I will glory in Chriſt. I will not reioice in that I am iuſt, but I will reioice in that I am redeemed: I will not reioice that I am void of ſinne, but becauſe that my ſinnes are forgiuen mee: I wil not reioyce, becauſe I hauehave doon God any ſeruice, or that any other hath doone any thing for me, but becauſe Chriſt is become my p. 131Aduocate with the Father, becauſe Chriſts bloud is ſhedde for me. My fault is now become to me the wages of my redemption, by the meanes thereof I obtaine Chriſt. For my ſake, Chriſt taſted death; my fault profited me more, then my innocency: my innocency made me arrogant, my fault made me humble. Here thou maiſt ſee wherein the law profited thee, &c.

Granatenſis of workes and merites writes thus: The ſecond ſteppe to humility is, if a man know that that which he hath from God (if ſo bee that hee hauehave any thing) hee hath not obtained it by his owne ſtrength, but by the meere grace and mercy of God,Gran. de perfect. amor. dei cap. 16. that he hath receiued it. There are found ſome, that beeing well grounded on the firſt ſtep, confeſſe, that all which they hauehave, comes from God; yet notwithſtanding they nouriſh in their breaſts a ſecret perſwaſion, that they hauehave gotten all that they hauehave to themſelues, by their owne labour and merites or deſerts, when as it is moſt certaine, that the merites themſelues, as well as that which is obtained by the merites, to be the graces of God: vvhen as we cannot hauehave a thought or one good deſire, that is not of God.

Furthermore alſo, our works hauehave not the value and merite they hauehave, of themſelues, but of the grace of God; by which they are doone: For euen as the value of any coine, is not of the ſubſtance of the coine, but eſpecially of the Image and inſcription that it hath; ſo the merit of our workes doeth not ſo much proceede of the ſubſtance of the worke, as of the grace of God, which giues value to them. And therfore as often as by them any grace is giuen vntounto vsus, euen one grace is giuen for another: euen as if a friend ſhould giuegive thee a hundreth pieces of gold, and for them afterwards ſhould giuegive thee a horſe: Here were both a ſelling and a giuing; gaine and grace: Grace, becauſe thy friend gaue thee; gaine, becauſe vvith the mony that he gaue thee, thou boughteſt the horſe of him.

The Prophet doth couertly teach vsus both theſe, when hee ſaith: Come and buy without money, and without any exchange, Wine and Milke. That is, meat and drinke, both for the beginners, and for thoſe that are perfect. In which words, when as he biddes vsus buy, he declares our induſtry: but when as he excludes Siluer and all exchange, he ſhewes grace. All this therefore declares, that man hath nothing in himſelfe, whereof he may glory, thinking that which he hath, comes of himſelfe; yea rather he ought to thinke that he hath of himſelfe infinite ſinnes, for which he deſerues ſo many hels: And p. 132that all things elſe whatſoeuer they are, come from aboue, from the Father of light, and are beſtowed on vsus of grace, when as merite it ſelfe is grace. Thus far Granatenſis: who plainlie affirmes, that all our merites are grace. And ſurelie our wages, that the beſt of vsus is to looke for (if wee bee worthie of anie) is like the wages they receiued, that came into the Vineyard at the eleuenth houre of the daie: a wages alſo of grace, and not of deſert or merit. But Granatenſis goeth forward.

To this, the fourth ſteppe is to be added: for it is not ſufficient that a man acknowledge himſelfe poore and deſtitute of all good things; but alſo it is neceſſary, that he acknowledge how truly hee abounds with many euilles: that is, how greatly he loues himſelfe, and his owne will, and ſtands in his owne conceit, how liuely are all his euill affections, and how perfect are all his wicked motions, how inconſtant he is in good purpoſes, how lauiſh in his tongue, howe careleſſe in keeping of his heart, what a louer he is of his owne profit, and of the deſires of his owne pleaſures. To know theſe things is the beſt knowledge in the world, and alſo moſt profitable: For other knowledges (as the Apoſtle ſayeth) puffe vsus vp, but this onelyonly makes vsus humble. And it is alſo true, that to the obtaining of this knowledge, our owne exerciſe onelyonly ſufficeth not; but wee ſtand need alſo of the light of heauen, that the miſt of our owne ſelfe-louelove do not blindfold vsus, which is a very blind iudge. And for this cauſe eueryevery Chriſtian ought to aske of God this light, and that as earneſtly as Saint Frances did, who very often in his prayers repeated theſe words: O my God, that I may know thee, and that I may knowe me. Neither is it ſufficient for him, that he account himſelfe ſuch a poore and grieuous ſinner, but let him imagine that he is the greateſt ſinner in the world, and the moſt vile of al ſinners. And this is a degree higher then the former: for as a certain doctor ſaith: It ſhal hurt thee nothing, to caſt downe thy ſelfe at the feet of all men, but it may hurt thee if thou preferre thy ſelfe before any one, &c. Thus Granatenſis would hauehave euerie Chriſtian humble himſelfe. And is not this the verie doctrine our Church teacheth?

Granatenſis alſo of our ſinnes, and the ſatiſfaction of them, writes thus: Granat. Med. in orat. dom.Who can euer caſt the account of my vaine thoughts? who can number my euill works and idle words? For the iuſt men ſcant know how to bridle their tongue. And the number is infinite alſo of the ſinnes of my tranſgreſſion, and commiſſion, in doing that p. 133which I ſhould not hauehave doon, and in omitting of that which I ought to hauehave doone.

And after; But doeſt thou ſo forgiue vsus our ſinnes freely, O Father, and without any recompence? Truely thou forgiueſt them freely, and not freely: not freely, for although mercy bee ready to forgiue, yet iuſtice will be ſatiſfied: and yet freely, becauſe thou offereſt vsus that freely, wherewith iuſtice is ſatiſfied; that is, that huge & incomparable treaſure, which thine only begotten ſon laid vp for vsus, the ſpace of three and thirty yeares; to the which he made a way to vsus by his bloud. This treaſure we offer vntounto thee (O Father) take thereof as much as thou wilt; it may be drawne, but it cannot bee drawne drie; it may be ſpent, but it cannot be diminiſhed. His merites are ours, his ſatiſfaction is ours, his bloud is our ranſome. Therefore we beſeech thee (O Lord) that being pacified with the blood and merites of thy Sonne, that thou wouldeſt winke at our faults, the which if thou wilt call to a ſtrict account, no man is able to abide the fauour of thy iuſtice, much leſſe the ſeuerity of it. Therefore let thy mercy helpe vsus, who acknowledge our ſelues be damned of thy iuſtice of many hainous offences.

And againe in another place hee writes of the ſinnes of all men thus: That thou maieſt better marke what thinges wee hauehave ſaid, thou muſt diligently conſider the multitude of the ſinnes of thy life paſt, eſpecially of thoſe which thou committedſt when as thou hadſt leſſe knowledge of God: for if ſo be that thou ſhalt come to the perfect knowledge of them al, thou ſhalt vnderſtand, that they are moe in number, then the haires of thy head, and that thou haſt liued like a Pagan or Ethnike, which knew not what God was. After that, runne ouer both the Tables of the tenne Commandements, and thoſe ſeauen deadly ſinnes, and thou ſhalt learne that there is no Commandement of God, which thou haſt not often broken; and no deadly ſin, into the which thou haſt not often fallen, by work, word, and thought. Remember the firſt man Adam, that becauſe he did eate the forbidden meate, he did commit the moſt grieuous ſinne in the world: and there is no kind of ſinne wherein thou haſt not diuers waies and oftentimes offended. Call to thy remembrance all the benefits of God, which thou haſt receiued all thy ages, and the whole courſe of thy life; and ſee how thou haſt behaued thy ſelfe in all theſe. For a moſt ſtrict account of all theſe one day will be demanded of thee. Therefore if thou wilt be ruled by me, thou ſhalt p. 134doe moſt vviſely if thou ſhalt now preſently iudge thy ſelfe, leaſt hereafter thou be more ſeuerely iudged of God. Go to therfore, tel me how thou haſt paſt ouer thy childhood, how thy youth, how thy mans eſtate; and that I may ſay all in a vvord, how thou haſt liued from thy mothers wombe til this day? To what things haſt thou emploied thy appetite, and other powers of thy mind, which thou haſt receiued of God, that thou ſhouldeſt know him and ſerue him withall? How haſt thou vſed thine eies? no other wiſe, then that thou mighteſt delight them in vaine things, and fond ſhewes. What haſt thou delighted in to heare with thine eares? ſurely vaine fables, filthy talke, and lies. What haſt thou broched with thy tongue, but periuries, murmurings, and ſuch things as are not ſeemely? Thy taſt, touching, and ſmelling, in what other thinges hauehave they delighted; then in thoſe which were pleaſant to the appetite, delightful to fleſh & bloud, and which might ſatiſfie their pleaſures? Tel me how thou haſt vſed the diuine Sacraments giuen thee of God, as medicines to cure thy wounds, what thankes haſt thou giuen God, for his infinite benefites beſtowed vponupon thee? How haſt thou kept his diuine commandements, how haſt thou employed thy health, thy ſtrength, thy courage, thy riches, the proſperitie of this world, and other commodities giuen thee of God, that thou ſhouldeſt with them lead a godly life? What care haſt thou had of thy neighbour, as concerning whom the Lord hath giuen thee a ſpeciall charge? what and how many workes of mercy haſt thou doone, which God hath ſo highly commended vntounto vsus? Of all theſe will God call thee to account, in that terrible day of iudgement, when as he ſhall ſay vntounto thee: GiueGive an account of thy Stewardſhippe: GiueGive account of thoſe riches, which thou haſt receiued of me: For thou maieſt be no longer a Steward. O withered tree, fit for hell fire! What aunſwere wilt thou make, when account ſhall be demanded of thee of all thy life, and of eueryevery point and minute thereof? Thus farre Granatenſis.

Euerie one, by his iudgement, muſt pronounce himſelfe guiltie at that great daie of aſſiſes of the immortall GOD, and muſt flie to the winges of his merciemercy, and muſt craue pardon.

And a little after, ſpeaking of mans vileneſſe, hee writes thus: After thou haſt weighed all theſe things with thy ſelfe in a iuſt ballance, go forward to examine thine owne ſelfe, and be not aſhamed to thinke of thy ſelfe moſt vilely and moſt baſely. Thinke thy p. 135ſelfe to be no better then a reede, which is ſhaken with eueryevery wind, which hath nothing in it, without any vertue, without any ſtrength, without any conſtancy, without any ſtableneſſe or firmeneſſe of mind. Remember that thou art Lazarus, now foure daies laide in his graue, a ſtinking Carion full of wormes, at the ſauour whereof, all they which paſſe by ſtoppe their noſes, and turne awaie their eies: Thinke thy ſelfe thus to ſtinke before God, and his Angels: account thy ſelfe vnworthie, who ſhould lift vppe his eies to heauen, an vnprofitable clodde of claie, and vnworthie whom the earth ſhould beare, or whom the creatures of God ſhould ſerue: vnworthie of the bread thou eateſt, the Aire thou breatheſt, the light by the meanes whereof thou ſeeſt; but farre more vnworthy of the comfort of the Holy ghoſt; I wil not ſay the adoption of a Sonne, and that heauenly prouidence, and care of thy heauenly Father, which ſo dearely and tenderly cares for thee. Be in thine owne eies the vileſt of all other creatures, and who hath abuſed all Gods benefites moſt abominably. Thinke with thy ſelfe, that if God had doon in Tyre and Sydone, that is, in other moſt notable ſinners, the works which he hath doone in thee; they would euen now hauehave repented in ſackcloth and aſhes. Confeſſe thy ſelfe to be the grieuouſeſt ſinner of al other ſinners, that thou knoweſt. And the more that thou ſhalt be diſpleaſed with thy ſelfe, when as now thou ſhalt thinke, that thou haſt comen to the vttermoſt, thou ſhalt find more things, which will giuegive thee occaſion yet more to humble thy ſelfe. Crie vntounto God without ceaſſing, and ſaie: O Lord, I hauehave nothing, I can doe nothing, without thy helpe, I can do nothing elſe but ſinne. Caſt down thy ſelfe proſtrate, with that notorious ſinner, and be ſo greatly aſhamed, euen as a woman is woont to be that hath defiled her huſbands bedde, and comes to aske pardon of her husband: With ſuch like ſhame (O ſoule) ſtand thou before thy heauenly ſpouſe, in deſpight of whom thou haſt committed fornication, ſo often with manie louers: beſeech him bedewed with many teares, & touched with great ſorrow, that he will pardon and forgiue thee whatſoeuer thou haſt ſinned againſt him, and that he will receiue thee againe into his family, for his great mercy, beeing indeede that riotous and prodigall Sonne. Thus farre Granatenſis. I woulde all Papiſts woulde teach this doctrine. It woulde make men humble; it woulde make them not truſt in their workes; it woulde make them flie truelie to the merciemercy of God, which is the onlie and true p. 136Sanctuary for all Chriſtians to flie vntounto.

Againe, of the imperfections of our good workes, hee writes thus: It is moſt certaine that thou felſt into the foreſaid ſinnes (ſpeaking of the breaking of all Gods commaundementes) before thou hadſt receiued the true knowledge of God: but after thou haſt knowne him (if thou hauehave knowne him yet) deſire of him, that he will open the eies of thy mind, and thou ſhalt find many reliques of the old Adam, & many of the Iebuſites yet to remaine in the land of promiſe, onelyonly allured by thy curteſie.

And againe a little after: VVhen as God doth not ſo much reſpect the worke it ſelfe, as the meaning and purpoſe of the vvorke, how many good works doſt thou thinke that thou haſt doon, which are pure from the dregges of vaine glory, and free from gaping after worldly praiſes? How many are there, which thou wouldeſt neuer hauehave giuen thy mind to, but being drawne and moued vvith outward ceremonies? Howe many are there, in which thou haſt ſought thine owne eſtimation? And how few are there, which are doone from a ſincere heart, and for the pure louelove of GOD, and for which thou haſt not paid the world her toll? And all ſuch workes, what are they elſe, then a ſmoake, ſhadow, and as it were a vizarde of vertue?

And againe: If thou ſhalt diligently ſearch all the corners of thy ſoule, if thou ſhalt put thy hand into thy boſome, thou ſhalt pull it out againe full of leproſie, as white as Snow, and thou ſhalt finde therein many deadly wounds. Oh what deepe root hath ſwelling pride taken in thee! How doth ambition raigne in thee? How many waies doeth hypocriſie and the counterfeite ſhew of vertue trouble thee, by which thou wouldeſt faine cloake thy faults and imperfections, and deſire to ſeeme another then thou art indeed? Ah how carefully doeſt thou purſue after thoſe things, which are thine own, & which are acceptable to the fleſh, & pleaſant to the bodie? how often vnderunder pretence of neceſſitie, thou makeſt much of thy ſelfe and pampereſt thy bodie moſt daintilie, ſo that hereby thou ſeemes not to nouriſh nor feed it ſo much, as longing after pleaſures and delites to put a ſpurre vntounto it. And hereof this is a moſt euident argument, that if any man (who before was moſt gratefull and acceptable vntounto thee) ſhall a little reproue thee, and find fault with thee and thine inordinate deſires, thou ſhalt feele bie and bie the roote of enuie to ſproute in thee, and thy ſelfe to bee woonderfullie mooued againſt p. 137him: or if anie one ſhall a little impaire thy honour, howe greatlie wilt thou bee diſpleaſed with him? Thus farre Granatenſis. In which wordes, hee doeth verie truelie deſcribe the corruption of mans nature, that no pure worke procéedes thereof. But as long as wee liue in this fleſh, wee cannot ſo mortifie olde Adam, but he will be mingling his Chaffe amongſt the Lords Wheate, and his dregges amongſt his moſt cleare water ſtreames of the holy ſpirit.

And as hee hath in this place moſt excellently ſhewed the grieuouſneſſe of the wounde, ſo in another place hee ſhewes the ſalue and remedie: The Souldier (ſayeth hee) comes vvith his Speare, and ſhaking it, he thruſts it with all his force into the Lordes heart, the croſſe being moued with the force of the ſtroke ſhakes, and by and by out of the freſh wound comes water and bloud, to waſh awaie the ſinnes of the whole world. O floud, iſſuing out of Paradice, and with thy ſtreames watering the vvhole vvorld! Oh precious wound of that ſide, not ſo much wounded with the fiercenes of the Iron, as with the force of louelove! O gate of heauen! Window of Paradiſe! place of refuge! Tower of fortitude! Sanctuary of the iuſt! the graue of ſtrangers! the neſt of chaſte Doues! the fragrant bedde of Salomons ſpouſe! Bleſſed be the wound of that precious ſide, wounding the ſoules of the godly: bleſſed be that pricking, which pricks the ſoules of the iuſt: bleſſed bee that beautifull and redde Roſe, that ineſtimable Carbuncle, the way to Chriſtes heart, the teſtimony of Gods louelove, the free pledge of euerlaſting life. Thorough thee all beaſts, cleane and vncleane, doe enter in; which deſire to be ſaued from the waters of the floud, by the meanes of the Arke of the true Noah. All they which are tempted flie vntounto thee; all thoſe which are afflicted find comfort in thee; with thy liquour, all thoſe which are ſicke are healed; through thee ſinners do enter into the Palace of heauen; in thee all pilgrimes and baniſhed perſons doe take their eaſe moſt pleaſantly. O firy Ouen of louelove, houſe of peace, treaſure of the Church, veine of the water of life, ſpringing into life eternall! O Lord, open vntounto me this gate, take me home with thee, and make me dwel in this moſt pleaſant houſe! GiueGive me grace by this to enter into the ſecret places of thy louelove. GiueGive me leaue to drinke of this moſt ſweet Fountaine; and make mee drunken with this moſt precious liquour.

Sleepe (O my ſoule) in this Caue moſt ſoundly, forget here all p. 138the cares and buſineſſes of this world, here take thy eaſe, here eate and drinke: here ſing moſt ioifully with the Prophet: This is my rest for euer and euer, here will I dwell, I hauehave choſen this. Thus farre Granatenſis. Wherein hee affirmes, that Chriſtes merites, and not the merites of Saintes, or of Monkes and Friers, are the treaſure of the Church: and that the water and bloud of his woundes heales all ſicke ſinners.

And in another place, writing of the end of our works, he ſayeth thus: The benefites (ſayeth hee) whereby we do receiue any good,De orat & Med tract. 7. cap. 8 are oftentimes perceiued of men: but theſe ſecret benefites, which doe not conſiſt in beſtowing any good vponupon vsus, but in turning awaie and repelling euill, who can vnderſtand? Therefore it is neceſſary that we giuegive God thanks no leſſe for theſe, then for thoſe other. Let vsus remember alſo, how many things we doe owe vntounto God, and how theſe our debts and dueties are farre greater then our power and hability: nay when as we cannot vnderſtand how much we are indebted vntounto him. Thus far Granatenſis. Where hee plainelie teacheth, that all our workes are not merites, but dueties: nay that no man knowes howe much hee owes to GOD: and therefore can neuer challenge anie merite.

And againe in another place hee writes thus: Theſe (ſayeth hee) foure other excellent and notable vertues do follow. Inward and outward humility, pouerty of body and ſoule, patience in aduerſity and tribulations, and a pure intent in good works, that they all be doone onelyonly for the louelove of God, without mingling of anie profit, or reſpect either temporall or ſpirituall. Thus farre Granatenſis. If wée muſt reſpect no profit, neither temporall nor ſpirituall, in dooing of our good works; then not the ſaluation of our ſoules, which marke in Poperie their blinde guides taught all men to aime at.

And in another place againſt merites, hee writes thus moſt plainelie: Againe (ſayeth hee) hee that is about to pray, on the one ſide muſt know, that he deſerues no good thing; and on the other, he muſt beleeue, that although he hauehave no merites; yet God of his infinite mercy and goodneſſe, will giuegive him that that ſhall bee moſt profitable to his ſaluation. Therefore man muſt be content, whether he receiue at Gods hands much or little, and receiue all things thankefully whatſoeuer God doth, accounting himſelfe vnworthy of all things God giues him, and to be ready to do all things, p. 139that God commaunds him: And to giuegive God his due thanks, not ſo much for thoſe things, which hee hopes to receiue, as for theſe which he hath receiued already. Thus farre Granatenſis: where hee plainely confeſſeth, that there is no merites in man, for which he can challenge to receiue anie thing at Gods hands.

Lodouicus Viues of good works, writes thus: Praepar. anim. ad r and. 35.Take heede againe and againe, leaſt that it euer come into thy mind, that thou canſt profit or do any good to God; neither flatter thy ſelfe of thy good worke, as though by it thou hadſt bound or demerited God vntounto thee; which thought is moſt hurtfull, and oftentimes the marrer of all good works. To take which from our minds our Lord ſaid: After that yee hauehave doone all theſe things, ſay that ye are vnprofitable ſeruants.

Ferus alſo of the truſt in our workes, writes thus: Fer. in 2. Act.Againe by this ſound it is foreſhewed, that the holy ſpirit cannot be receiued, vnleſſe the hart be firſt ſhaken. So when the Lord was about to come to Elias, there went before him a wind, that ouerthrew the mountaines; then after a fire and an Earthquake. The ſame thing God doeth in vsus before he come to our heart: firſt, hee ſends a mightie wind, ouerthrowing the mountaines; that is, he ouerthrowes all things which ſeeme great, and takes away all truſt; but yet the Lord is not preſent: for there are many which hauehave nothing wherein they may truſt; and yet they hauehave not God. But this is the firſt ſteppe of his comming. Then followes the earthquake, when man vnderſtands what he is, and when he conſiders the miſery of the world; then the holy Spirite is nearer, but yet hee is not preſent. Thirdly the fire of the conſcience followes; and then the Lord is not farre off. For it is a great matter, to feele ſinne. After the fire, followes the noiſe of a ſoft ayre, that is, the grace of God, making ioyfull a terrified conſcience. Thus farre Ferus. Where he plainelie teacheth, that all mountaines, what great good workes wee hauehave doone ſoeuer, muſt firſt bee ouerthrowne in vsus: wée muſt hauehave no truſt in our ſelues, before God come to vsus: and that this is the firſt ſteppe of his grace. Let them that truſt in their workes, here take heede to themſelues, and ſee by Ferus his iudgement how farre they are from the grace of God. God hath not ſo much as made one ſteppe to come vntounto them: Oh what a miſerable caſe are all ſuch in then?

And againe vponupon that place: (Whoſoeuer ſhall call on the Name p. 140of the Lord, ſhall be ſaued:) Our name (ſayeth hee) is ſinne, vnrighteouſneſſe, lying, vanity, &c. The name of God is, that hee is onelyonly good, true, mighty, iuſt, mercifull, and wiſe, &c. Of this Name Chriſt ſaieth; Father I hauehave declared thy name vntounto men. He therefore that accuſeth his owne name, and cals vponupon the name of God, that is, deſires helpe by the goodneſſe, truth, mercy, and power of God, he ſhall be ſaued, whether he be Iew or Gentile. So Dauid called vponupon the name of the Lord: O Lorde in thy name ſaue me, and in thy power iudge my cauſe: and in thy righteouſneſſe deliuer me. And againe: in thee, O Lord, hauehave I put my truſt; I ſhall neuer be put to confuſion: deliuer me in thy righteouſneſſe. Here thou haſt the perill and the remedy; death and life are ſette before thee: take heede leaſt thou forget thy ſelfe, Call vponupon the Lord while he is neare. Hitherto he hath terrified them, threatning like a people, and he hath foreſhewed them generally, the medicines whereby euilles may be driuen away: Nay after, leaſt any ſhould bee affraid to come vntounto God; he plaies the Preacher of the Goſpell, and ſettes the mediator before their eyes: who alone hath manifeſted to the world the name of his father, vntounto whoſe power alſo the Father hath committed all things. By whom onelyonly and alone we alſo hauehave acceſſe vntounto the Father. Thus farre Ferus. All men that will bee ſaued, muſt accuſe their owne name, that is, their owne righteouſneſſe, before the Maieſtie of God: and they muſt call vponupon the merciemercy of God, and his trueth and goodneſſe, by the mediation onelie of Ieſus Chriſt. Here is death and life ſet before euerie man, by Ferus his iudgement.

Cap. 3.Againe of the Iewes hee writes thus: The people alſo did lie lame before the Temple. They had the Prieſthood, the Temple, the ſacrifices, examples of things to come: but they onelyonly truſted in the externall things; they neuer entred into the Temple, to conſider what thoſe externall things meant. Some went in, as the Prophets, by the ſhadowes gathering the things ſignified: but the lame people followed them not. Thus farre Ferus. Such like were our forefathers, who put much truſt in externall thinges, and they deuiſed of man, neuer knew what they meant. And how coulde that profit them, ſeeing the truſt in externall thinges, and which God commanded, could not profit the Iewes?

And againe, hee writes thus: Neither can any externall thing ſanctifie vsus, or cleanſe vsus, but onelyonly that hee with his Spirite and his p. 141bloud cleanſeth vsus. Thirdly, he is iuſt and iuſtifieth vsus, when hee communicates vntounto vsus his merites and righteouſnes, with the which being clothed, we dare app…are before God. So the Pſalmiſt teſtifieth: I will make mention of thy righteouſneſſe onelyonly. And againe: In thee, O Lord hauehave I put my trust; I ſhall neuer be confounded: deliuer me in thy righteouſneſſe. Thu… farre Ferus. Here is the true Catholiques righteouſneſſe, by Ferus his iudgement, that is, Chriſtes merites and righteouſneſſe communicated and imputed to him.

And after, hee writes thus: Fiftly, he enioyeth heauen by inheritance. No man aſcended into heauen, but he that came downe from heauen: For by good right heauen is due to him: for hee is the naturall Sonne of God. And therefore he ſaith: All thine (O Father) are mine. And Dau…d ſaith: The heauen of heauens are the Lords: and the earth hath he giuen to the children of men: Whome therefore he ſhall take into part of this inheritance with him, he ſhall enter into heauen. We obtaine this by no right, but onelyonly of grace, and becauſe he hath mercifully promiſed it vntounto vsus. For our works, what kind ſoeuer they are, doe not deſerue ſuch a reward of equality or worthineſſe, but in as much as God mercifully accepts them. And therefore Paul ſaith: The ſufferings of this life are not worthy the glory to come. And the ſame ſaith againe; That the weight of that glory to come, aboue all meaſure exceedes all that we ſuffer in this life. And of them he concludes and ſaith; By grace ye are ſaued, not of works, leaſt any one ſhould bragge.

Again, of faith and good works he writes thus: Fer. in cap. 4. Act.They are builders, which with holeſome doctrine doe erect and mainetaine the houſe of God. But as all men cannot tell how to build, ſo nor how to preach. He that will be a builder, muſt know what is to be placed beneath, and what aboue alſo; hee muſt take care, that his building be not only beautifull, but alſo firme and ſtrong. They which teach faith without works, build their wal with vntempered morter; for the righteouſneſſe of the law cannot ſtand againſt the iudgment of God, and therefore it muſt needes fall. They which teach faith without works, they laie truly a foundation but they build nothing on it: therefore they refuſe this ſtone, which teach to truſt in work…; which teach righteouſneſſe to come by works, as the Phariſies …d. Thus farre Ferus. And do not the papiſts ſo now?

And a little after, vponupon theſe words: (There is no other n…e:) p. 142God hath appointed no other meanes to the world, by which men muſt be ſaued, then the name, power, and merite of Chriſt. Our name is ſinne, lying, vanity, curſe, death; but the name of Chriſt is that he is the Sonne of God, holy, iuſt, the Authour of life. Alſo his name is righteouſneſſe, wiſedome, ſanctification, and redemption, &c. He that calles vponupon this name, that is, hee which truſts by Chriſt and his onelyonly righteouſneſſe and merites to be ſaued; he truly obtaines ſaluation: hee that goes about to be ſaued by any other thing, beguiles himſelfe. No man comes to the father, but by me, ſaith Chriſt: And S. Paul ſaith: By him we hauehave acceſſe to the Father. Therefore he, which by his owne righteouſneſſe onelyonly ſtriues to go to God and to his goods, ſhall neuer come to them: So Iſrael following the law of righteouſneſſe, attained not to the law of righteouſneſſe, becauſe he ſought it of works onelyonly, and not of faith. VVee muſt doe good works, but we muſt not truſt in that righteouſneſſe: Good men may pray for vsus, but they cannot ſaue vsus. Therefore when all is doon, we muſt put all our truſt in Chriſt, and we muſt cleaue to him, with hearty louelove.

And after; In this name the fathers of the old Taſtament were ſaued. For although the Sacraments (by reaſon of the time) do differ, yet one, and the ſelfe ſame faith agreeth. Alſo Auſten ſaith: To the old iuſt men ſomething was hidden, when as notwithſtanding, they ſhould be ſaued by the ſame faith, which at their times ſhould be reuealed, whereof the Apoſtle ſaith: Hauing the ſame Spirit of faith: and therefore it is written: I beleeued, and therefore I ſpake. And we beleeue, and therefore we alſo ſpeake. He would not hauehave ſaid the ſame, vnleſſe they had had the ſame Spirit of faith. But as they when as that Sacrament was hidden, beleeued that Chriſt ſhould be incarnate, and we beleeue that he is incarnate: his comming to iudgement is looked for both of them and of vsus. Thus far Ferus. Where hee teacheth plainely, that all true Catholiques muſt truſt in Chriſt, and in his merites; they muſt doe good workes, but they muſt not truſt in them; they may one pray for another, but one cannot ſaue another: they muſt let that alone for euer, as Dauid teacheth in the Pſalmes. And that the old fathers and we were ſaued by the ſame faith.Pſal. 49.7.Ps 49:7

And after, that no man can fulfill the lawe, hee writes thus, vp…n theſe words: There was a murmur of the Grecians. Marke here hat the ſaints want not their imperfections: they are Chriſtians p. 143and Saints by faith, but ſinners in themſelues.Fer. in cap. 5. Act. Although GOD hath giuen them grace; yet he hath left in them their nature ſtill, both that we ſhould know our ſelues; then alſo that we ſhould hauehave an occaſion of practiſing charity. EueryEvery Chriſtian hath in himſelfe that he would ſhould be borne withall of others: and he ſees in others, which he himſelfe muſt beare withall. And hereof Saint Paul ſaith: Beare ye one anothers burthen, &c.

Againe, of vaine confidence he writes thus: Hypocriſie neglecting the righteouſneſſe of faith,Fer. in cap. 6. Act. and (as Chriſt ſayth) the greater things of the law, truſts in the outward works of the law. They account righteouſneſſe to be placed in the externall obſeruation of ceremonies, places and times: none therefore more bragge of Temples and Sacrifices, then that kind of men: So Chriſt, 16. of Luke, inueies againſt them, ſaying: Woe be to you which iuſtifie your ſelues.

And of the manner of our ſaluation, hee writes thus, In cap. 7. Act.vponupon theſe wordes: The glory of God appeared to our Fat…er Abraham. Behold the beginning of our ſaluation (ſayeth hee) is of God, and not of our ſelues: No man comes to me vnleſſe my F…her draw him, (ſayth Chriſt.) Our ſaluation beginnes from he…uen; for vnleſſe God firſt doe beginne, we doe euer remaine in our ſinnes. And that he beginnes with his word, it is a ſigne tha… our ſaluation is begunne of faith. For the word of God cannot …therwiſe be receiued then by faith: faith eſpecially is neceſſary He that comes to God must beleeue: For to be able to pleaſe God w…hout faith, it is impoſſible. Alſo that beſides this voice of God, …o merites of his are written: therefore it is doone, that we may k…ow, that our ſaluation is of Gods grace and mercy. For our ſaluat…n comes not to vsus of works or merites; but of the mercy of God according to that, You are called of grace, and not of works. T…us farre Ferus. Where hee plainely attributes, not onelyonly th… beginning of our ſaluation to the frée mercy and grace of Go…, but alſo the end thereof; which other Papiſtes do not with th…r iuſtificatione prima and ſecunda, their firſt and laſt iuſtificatio…, whereof they ſay, the firſt is fréely of grace, without workes or merites, but not the ſecond.

And after vponupon theſe wordes: By his name, all that beleeue in him ſhall receiue remiſſion of ſinnes. Super. Act. 10.Acts 10By his name (ſayeth hee) not by our works and merites: (All which beleeue) therefore faith iuſtifieth. And a little af…er: They beganne to ſpeake with diuers tongues, no otherwiſe then the Iewes did in the 2: Acts. So in the p. 144firſt and great calling of the Gentiles, it behooued them, without a…l helpe of the lawe, to be made equall to the Iewes, that it might now be moſt certaine, that righteouſneſſe is now onelyonly of the grace and election of God, and of no works.

And in another place of merites, hee writes thus: But what are thoſe ſo great merites of a ſinner,Fer. Ser. 7. de prodigo filio. that God ſhould entertaine him ſo honorably? The anſwere is, there is no mention made here of any merite, but the mercy of God is commended vntounto vsus. It was in the prodigall Sonnes mind to doe many thinges; to ſubmit himſelfe, and to leaue nothing vnattempted, that hee might winne his fathers fauour againe: but before he euer ſpake a word, yea before hee came at his father, before hee ſaw his father, when as now he was a g…eat way from his fathers houſe; his father had now ſet al his anger aſ…de, and could no longer refraine himſelfe, but that hee muſt needes goe and meet him: He taried not till he came into the …ouſe; he de…anded not of him what his requeſt was; he might eaſily …oniectur… what moued him, and what was the cauſe of his returne: n…ither …aried he till he had asked pardon of his offence; but by and by he fe… vponupon his necke. By which what other thing is declared vntounto vsus, t…n that it is of meere grace and mercy, that we are reſtored of God i…o the place of ſonnes, from which wee were fallen. For which ca… Chriſt hath vſed very ſtately, and thoſe not a few words, by which his may very forcibly be conuinced. For we muſt needes aſcribe or iuſtification, and the forgiueneſſe of our ſinnes, to the grace of God: By grace ye are ſaued (ſayeth Saint Paul) and that not of yo… ſelues: it is the gift of GOD: not of works, least any man ſhould ragge. And ſuch like doctrine did Ieremy the Prophet ſing: A…o it is the Lords merciemercy, that we are not …onſumed.

And although alſo our work… muſt concurre, both ſorrow proceeding from the bottome of our he…t, and alſo a pure and perfect wil, and an earneſt deſire of riſing aga…ne; a plaine and not counterfeit confeſſion of the mouth; and to co…clude, the zealouſneſſe of our prayers: notwithſtanding neither ou… ſorrow, nor confeſſion, nor prayers, nor all the externall rites of repentance, can take vsus out of our ſinnes, no not if ſo be that we ſhould euen conſume our ſelues with the ſorrowes of repentance, and employ our labour in confeſſing our ſinnes, euen till we waxed mad…e thereby, we ſhould (as the common prouerbe is,) looſe both al our …bour and coſt, to the obtaining p. 145of the remiſſion of our ſinnes, vnleſſe God had promiſed vsus that he would freely forgiue vsus, vnleſſe by Chriſts benefit and merite our ſaluation had beene procured, vnleſſe he had beſtowed on vsus his repentance and merites, &c.

Our ſinnes are fréelie pardoned by Ieſus Chriſt (ſayeth Ferus) and all our ſorrowes and repentance are not ſatiſfactions, but ſignes and fruites of our repentance. They are dueties to our ſauiour, not prices or raunſomes for our ſinnes.

Philippus de Dies of the imperfection of all Chriſtians works, Phi. Dies conc. 1. de Phil. Iac.writes thus: No man commeth to the Father, but by me, that is, by following me; or elſe by me, that is, by my works. The moſt ancient caruers of Images were woont, before they ſhewed their Images openly, to behold them very diligently, and to examine very attentiuely, if there were any faults in them; and if they found no faultes in them, then to place them in ſome low place, that all men might behold the excellency of them. But if there were ſome imperfections in them, which they, who nearely and narrowly beheld them, might eaſily eſpy, then they were woont to place them aloft, on ſome high pillar, that being beholden a farre off, their faults and imperfections might not be diſcerned. Of all our works, yea euen of our iuſt works, ſaith Eſay: As a defiled cloth of a woman is all our righteouſneſſe. For they are vnworthy that they may be gratefull or accepted of the maieſty of God: Wherefore it is neceſſary, that we follow the policy of theſe artificers, and that we place them on the high Pillar Ieſus Chriſt our Sauiour, that through his merites they may be of ſome valew and merit with God the father.

And againe, ſpeaking of the place of Eſay:Idem Conc. 3. in feſt. Micha. To whom ſhall I hauehave regard, but to the poore and contrite in Spirit? &c. Hee writes thus: He calleth here the poore, the humble man. For he is indeed an humble man, who acknowledgeth his pouerty and nakedneſſe, who knoweth that he hath nothing of himſelfe but ſinne, who what good thing ſoeuer he hath, what benefit either of nature or fortune, he doubteth not, but that he receiueth it from God, who truſts not in his owne iudgement, wiſedome, counſell, nor in his owne ſtrength: but puts all his truſt and confidence in God, and as a moſt poore beggar, euer craues the crums that falleth from his moſt bountifull table.

Ferus alſo of good workes, writes thus: Therefore,In cap. 3. Mat. Iohn preached in the Wilderneſſe, as though he ſhould ſay, neither your riches p. 146nor your ſacrifices can get you true righteouſneſſe, but only the grace of Chriſt: For if righteouſneſſe had comen by the lawe; then had Christ died in vaine. The ſame muſt we doe, we muſt forſake al things, and make haſte into the Wilderneſſe: that is, to acknowledge that all,Theſe wordes take awaie all truſt, who will truſt in a thing that is vncertaine. that the world makes account of, is temporall; nor can deliuer thee from the wrath of God: therefore truſt in no ſuch thing, no nor in thy onelyonly good works. For thou canſt not tel, whether they be ſuch before the eyes of God: yea, howe good ſoeuer they ſeeme, yet they are imperfect; neither doe they proceed from ſuch feruency, as they ought. Therefore thou maieſt not truſt in them: the which thing alſo Chriſt himſelfe doth teach; When we hauehave doone all things we are vnprofitable ſeruaunts. Therefore when as thou haſt nothing, neither within thee, nor without thee, that may aſſure thy conſcience; flie vntounto the grace of God, and ſay, I hauehave lift vp my ſoule vntounto thee: In thee hauehave I put my truſt, &c. We maie note here, he will not hauehave vsus put our truſt in any works, neither ceremoniall nor morall; neither in thoſe that go afore iuſtification, neither in thoſe that follow: but onelyonly in the grace of Chriſt. And this is one of the chiefeſt pointes of Chriſtian religion, to knowe whereunto one maie truſt in his ſaluation: and in this he plainelie agrees with our doctrine.

And againe, in another place he ſayeth expreſſelie, That the woman comming for another thing, In cap. 2. Ioh.that is, for vvater, found Chriſt: ſo God deales with vsus. Our ſaluation chanceth to vsus without deſert; and commonly, neither deſiring it, nor ſeeking it: yea being buſied about other matters, and ſeeking other things. So the Kingdome fell to Saul, ſeeking his fathers Aſſes: So Chriſt was preached vntounto the Shepheards, keeping their flocks: So Andrew and Peter casting their nets into the Sea, were called of Chriſt: So Matthew and Paul and others, going about other matters, receiued ſaluation of Chriſt: To conclude, ſo long wee are carefull for our owne affaires, that is, for carnall things, till Chriſt of his owne freewill offer himſelfe vntounto vsus, beyond all our expectation. And hence it is, that the Bride crieth: Draw me after thee: and the prophet, Turne vsus, O God of our ſaluation. For if Chriſt ſhould not preuent vsus with his grace, we do ſtill remaine in our ſins: euen as that woman had returned euen as ſhe came, if Chriſt had not preuented her.

In cap. 3. Ioh.And in another place hee writes thus: Vnleſſe a man be borne againe: Nicodemus asked Chriſt nothing expreſſely, and yet Chriſt p. 147firſt of all anſweres him of regeneration. By this he hath taught all Preachers, that firſt they make the tree good, and then that they require good fruites, that is to ſay, that firſt they teach faith, whereby a man may be iuſtified; and afterward good workes: and in this one ſhort word, he comprehendeth the whole ſumme of Chriſtian religion. Man truly was created to euerlaſting felicity, but becauſe thorough his ſinne, he became accurſed, it came to paſſe, that not onelyonly himſelfe, and all things that he had, but that alſo all his poſterity became accurſed: therefore becauſe wee are borne of Adam, we are all become vnprofitable and abhominable both in body and ſoule, in all our power and hability. Vnleſſe therefore, by the grace of God we be borne againe, and of Adams Sonnes, bee made the Sonnes of God, all things are in vaine that we doe, or endeuour, or thinke, or ſpeake; yea our ſelues are vaine, and all our reaſon, will, ſtrength, and works. Therefore he that deſires to enter into the kingdome of God, muſt become a new man: ſo alſo he that deſires to ſee the kingdome of God, that is, to vnderſtand the myſteries of the kingdome of God, and his heauenly doctrine; as God ſhewed to Iacob the kingdome of God, in that ladder lift vp, which reached to heauen: he muſt lay aſide all fleſhly wiſedome, he muſt deny his owne reaſon, he muſt deſpiſe his owne ſtrength, and muſt yeelde himſelfe wholy as it were a bondſlaue to the word of God. By this word therefore Chriſt condemnes vsus, and all things that wee hauehave, that hee might prouoke vsus more forcibly to ſeeke helpe of him. Againe, by this word, he wreſts from vsus all confidence in our ſelues, or in our owne works, and takes from vsus that ſtaffe of a reede; that we may learne to truſt in the onelyonly mercy of God. For faith is the ſure ſtaffe of our old age, by which alone we may paſſe ouer this Iordan of temptation: the figure whereof was ſhewed before in Iacob. Here therefore learne, why God in the Scriptures, oftentimes condemnes our works and our endeuours: for he doth not this, to bring vsus into deſpaire, or becauſe good works do not pleaſe him; but that he may teach vsus, to truſt only in the mercy of God.

And a little after hee writes thus: Although one man beeing compared to another, one may ſeeme more nobler or wiſer, or more iuſt then another: yet if we reſpect the power, wiſedome, and iuſtice of God, we are all alike weake, ignorant, and ſinners; neither one, not ſo much as an haire, excels another: For we all ſtand need of the grace of God. And after, It is no maruell if Nicodemus vnderſtood p. 148not the words of Ieſus: For the fleſhly man vnderſtands not thoſe things which are of God. For they are fooliſhneſſe vntounto him.

Ferus here plainelie teacheth, that a right faith muſt bee the roote of all good workes, and that is ſuch a faith as the Goſpell teacheth: that is, that Ieſus Chriſt is both able and willing to cure all diſeaſes, both of bodie and ſoule: and with ſuch a faith all ſinners ſhould come to him alone: and that this faith ſhould be planted in euerie Chriſtians heart, which the Papiſtes hauehave not doone heretofore in their Church. And after this faith, then good works ſhould bee taught and required. Secondlie hee teacheth, that we hauehave no power to doe good left in vsus: wee are not like Birdes in a Cage, which if the ſtoppe of ſinne were taken awaie, would voluntarilie flie out, as other Papiſtes teach: but euen deade Birdes and Carions, hauing no ſtrength or power at all to doe good: and that Chriſt condemnes vsus, to make vsus more forciblie to flie to him; and that wee muſt not put anie confidence or truſt in our workes: and that before God, there is not anie one man, a haire better then another; but all are alike ſinners, not excepting the bleſſed Virgine Marie of her owne nature. What doctrine can bee more agreeable to the Goſpell, then this? or to that, wee nowe teach in the Church of England? I woulde to GOD all Papiſtes woulde marke it and beléeue it.

Philippus de Dies alſo writes thus: King Ezechias asking life of God,Sermone 2. de reſur. recites his benefits, ſaying: O Lord, I beſeech thee behold, I hauehave walked before thee in truth, and in a perfect hart: & that I hauehave don that which is right in thy eies. Why, O holy King (ſayeth hee) doeſt thou alleadge thy ſeruices, that thou haſt done to God? It had ſeemed better, if thou hadſt alleadged thy miſeries, thy pouerty. So poore men are wont to doe, that may moue them to pity, of whome they hope for an almes: they ſhew them their wounds and miſeries. To this Saint Gregory anſweres: that the holy King here, doth not alleadge his vertues, as deſerts; but as all Gods benefites: for all the good thinges wee doe, they are Gods benefites. And ſo ſaieth Saint Auſten, expounding the Pſalme, Who crowneth thee with merciemercy and louing kindnes, ſaieth hee: Is there not a crowne due to good works? But becauſe he works in vsus all our good works, therefore he ſayth, which crowneth thee with mercy and louing p. 149kindnes, becauſe al our good workes are the mercies of God.

And in another place hee writes thus: Conc. 2. in feſt Matth.One of the holy fathers being asked, who was holy: anſwered, He that was humble. And beeing asked againe, who was more humble: anſwered, Hee that was more holy. Laſtly, being asked who was moſt holy: anſwered, He that was moſt humble, and he that accounted himſelfe leaſt of all others. For he truſting nothing in himſelfe hath all his truſt repoſed in God. Dauid came downe to this ſteppe of humility, who ſaid; O Lord, my hart is not exalted, nor I hauehave no proud lookes, my ſoule is euen as a wained child. By which words the Prophet very excellently declared how humbly he accounted of himſelfe: therefore he moſt finely cōpares his wil to a child, who being taken and wained from his mothers pappes, relies altogether in his mothers curteſie, who by himſelfe can prouide no meat for himſelfe, &c.

Al true Chriſtians ſhould be as wained children; they ſhould put their whole truſt in God; they ſhould find no meate, no matter of ſtrength, whereupon to truſt or relie in themſelues, but in GOD. This is Philippus de Dies his iudgment.

Oleaſter alſo a Papiſt writes thus: In 2. cap. Gen.Can thy worke be euill (O Lord) or can there be any imperfection in it, that it ſhould neede to be examined? As if all other works need triall, yet not light, which thou haſt made moſt pure and glorious, by which al the other works are examined; what wilt thou teach me in this triall? I thinke thou wouldeſt tell me, that I ſhould examine and trie my darkeneſſe; if ſo be, that thou ſo diligently examine thy light: for what are our works, if they ſhall come to be examined in Gods iudgement, but darkneſſe? No fleſh (ſaith the Lords child) ſhall be iuſtified in thy ſight. Wée maie note here, how this Papiſt confeſſeth, that all our workes, if they ſhould bee examined in Gods iudgement, are but darkeneſſe.

And yet after he addes: Not that we think with the Lutherās, that the iuſt man ſinnes in eueryevery worke hee doth; but we meane to ſignifie the imperfections of our works, if they be brought to examination of Gods iudgment. If there bee darkneſſe in the workes of the iuſt, is there not ſinne? Are not all imperfections and declining from the law of God ſinne? Hée teacheth here the ſame doctrine the Lutherans teach, that there are imperfections and da…keneſſe in the workes euen of iuſt men, and that their workes are not able to ſtand in Gods Iudgement: and yet hee will not bee of their p. 151opinion. And hee addeth for more confirmation of this doctrine that place of Eſay: We hauehave all beene vncleane, and all our righteouſneſſes, as the defiled cloth of a woman. Therefore (ſayeth hee) how pure ſoeuer, & how good thy worke ſeem to thee O man, compare it to the glaſſe of Gods law, that thou maieſt amende, vvhat thing thou findeſt fault in it, preſent it to Gods eyes, that thou maieſt heare his iudgement of thy worke.

Stella of the perfection of our workes, and perfect fulfilling of the lawe, In cap. 1. Luc.writes thus vponupon theſe wordes: And they were both iuſt before God; if therefore it be written: In thy ſight ſhall no man liuing be iuſtified: how can any man be called iuſt before God? If our righteouſneſſe be conſidered as it hath ſome fault mingled with it, no man is iuſtified, becauſe In manie thinges we offend all: and all our righteouſneſſes are like a defiled cloth of a woman. Alſo if you compare our righteouſnes to the righteouſnes of God, no man ſhall be ſaued: and therefore moſt holy Iob ſaid, Shall man be iustified being compared to God? But if this righteouſneſſe be conſidered according to the meaſure preſcribed to man; ſo the beſt and thoſe, who are friends with God, on ſome ſort are called iuſt before God.

In cap. 16. Mat.Ferus alſo concerning this matter writes thus: Although the Scripture call all the faithfull Saints; not that they want no perfection, but for the blood of Ieſus Chriſt, wherewith they are waſhed and ſanctified; yet in themſelues they are imperfect, and hauehave need to ſay, Forgiue vsus our treſpaſſes: and euer with faith and truſt in the mercy and goodnes of God, they hauehave feare ioined for their infirmity: as Iob ſaith; I feared all my works: when as the ſame Iob ſomtimes declared himſelfe to be innocent. Both therefore are neceſſary to a Chriſtian, feare and hope; hope, leaſt be ſhould deſpaire; and feare, leaſt he ſhould preſume.

Stella alſo writes thus: Neither was the holy Virgine content for the excellent vertue of hir humility, to ſay he had reſpect vntounto his hand maid,In 1. cap. Luc. but to the baſenes of his handmaid. And here thou muſt marke this baſenes concerning hir merits, for ſhe thought hir ſelfe of no merit, of no vertue; and this not fainedly or falſly: for ſhe conſidered the excellency of hir owne ſtrength; and not on Gods behalfe, his gifts beſtowed on hir. And this conſideration is the mother of an …mble hart, whoſe root is in the ſoule. Thus farre Stella. I woulde this roote of humilitie did alſo growe in all Chriſtians heartes, which did grow thus fruitfullie in the heart of the p. 150Virgine, that they would with her conſider, not their merites, but their vnworthineſſe.