The True Catholic

1. Of man's free will.

T HE Fathers of the council of Trent, concerning this weighty matter, declare their judgment thus: The beginning of justification, in those that have years of discretion, is from God, by Jesus Christ, his grace preventing them: that is, by his calling, by which they are called, without any of their deserts, as such who by their sins, were turned away from God, and are now prepared by his grace, stirring them up and helping them to convert themselves to their own justification, by their free assenting and working jointly with this grace. So that God toucheth man's heart, by the light of his holy spirit, neither doth man himself nothing, receiving that inspiration (who might also have refused it) nor yet could he have moved himself, without the grace of God, to righteousness before him, of his own free will. And therefore it is said in the holy Scripture: Turn ye unto me, and I will turn unto you. We are here put in mind of our freedom. And when we answer, turn us O Lord unto thee, and we shall be turned: we confess that we are prevented by the grace of God. This is the sentence of the council of Trent, wherein they teach, that in man's first calling to God, God's grace doth but only stir up his will, as being a sleep, and help it, as being weak: And that being thus wakened and helped, and strengthened; it doth freely and willingly yield to this grace, and so helps her own justification.

But this their assertion diminisheth the grace of God, which every true Catholic must acknowledge that he hath received, and it extols too much man's corrupt nature, which every true Christian must with the Apostle confess to be in himself. Man was not only a sleep through his sins, but dead in them, as Saint Paul teacheth: neither was he only weak, but unapt, unfit, 〈 in non-Latin alphabet 〉 , as the Greek word signifies, to think a good thought, much less to do a good work. There remained not in man, as in one that sleepeth, his former strength, so that he needs nothing, but wakening, to do his duty; but he was now quite spoiled and robbed thereof, and left naked: as Adam himself confesseth, and now stands need of a supply of new strength to be given him. And therefore our Savior (to let pass all Metaphors and allegories) tells Nicodemus in plain terms, That unless a man be borne again, he cannot enter into the kingdom of heaven. This is more then the helping of a man up that is fallen down; or wakening one that is a sleep. Man must be borne again: he is stark dead: he must have new life put in him, if he ever will enter into the kingdom of heaven. And this must all God's children confess. This was the first lesson concerning his salvation, that our Savior Jesus taught Nicodemus: and as many as do mind to be saved must also learn it: and this will make them poor in spirit, which is the first step to blessedness. Nay our Savior there plainly teacheth, that that which is borne of the flesh is flesh. Whereby we may learn what we are by our own nature, nothing but flesh, sons of Adam, having no goodness left in us: but that we may become the sons of God, we must be borne again, and receive God's spirit; and by it, be now not helped (as the Council of Trent teacheth) but quickened and made alive again to do good works. And therefore Saint Paul agreeing to this doctrine of our Savior writes: that by grace ye are saved, through faith; and that not of yourselves, no not in parte; as the Council here would have it. For it is God's gift (saith the Apostle:) and dare we imagine that God's gifts, are not most free, most ample? Dare we our selves challenge any part in them: this no doubt were devilish pride & proud presumption. Nay but that which follows, plainly proves the same: Not of works (saith Saint Paul) least any man should brag. In this matter of our salvation, God will have all the glory himself; man may challenge no part thereof: God will not have him brag, no not of a mite thereof: he will have all the glory thereof ascribed to himself alone. As all the Saints of God in the Revelation to our instruction, do also confess: And they cried with a loud voice, saying: Salvation cometh of our God, that sitteth upon the throne, and of the Lamb. Shall they thus alowde cry out this lesson to us; and shall we not hear them? shall they all with one consent testify this; and shall we not believe them? But Saint Paul to make this matter more manifest goeth on forward: For we are his workmanship created in Christ Jesus to good works, which God also hath long prepared before, that we should walk in them. This is an invincible reason, able to stop the mouths of all bragging Pharisees: we are God's workmanship again, as well in our Regeneration, as in our Creation; and we are new creatures: can he that is created, challenge any part of his strength to himself? Such is man's estate to that which is good, after his fall; and to all good works: he is regenerate unto them. And the same doctrine Saint Paul teacheth in another place: If any man be in Christ, he is a new creature. Olde things are gone, and behold all things are new. Here first this lesson is general: If any one be in Christ, he is a new creature. It concerns all Christians: they were all in the same case.

Secondly, we are all new creatures; we, everyone of us now, have new willes, new strength; new hearts: all things are new: The old things are not only mended and repaired (as the Papists teach.) Mans natural frowardness to goodness was described to us even in just Lotte: he was loath to go out of Sodom, he protracted the time: And the men took him by the hand (the Lord being merciful unto him) and led him out. He had God's vocation; he had God's grace offered, preventing him: but did he by and by (as the Council teacheth) embrace it, and assent unto it? Naie it is said that the Angels constrained him; (vim faciebant) as Arius Montanus translates it. Such freedom of will to assent to God's grace offered, was in Lotte; and do we think that any of God's servants have had hearts better disposed? No verily. The like we may read of the children of Israel, who, although God had promised them the land of Canaan, and drowned Pharaoh before their eyes, and fed them with Manna, and went before them by day in a cloud, and by night in a pillar of fire: yet such was the frowardness of their willes, that they spurned against all these graces offered them, and even daily before their eyes, and often made mention of returning to Egypt again: so that the will of man's corrupt nature of it self, is now even from the cradle prove to all evil; enemy to all goodness; ever resisting (as Saint Stephen taught the Jews) and not willingly and freely assenting to the Spirit of God, as the Papists teach us.

The Council to confirm their doctrine, misapplieth that saying of the Prophet Zechariah: Turn you unto me, and I will turn unto you. These words were spoken to the circumcised Jews, who had been well instructed in the law of the Lord: and therefore cannot fitly be applied to the man unregenerate. Rupertus a Papist expounds this place of Zechariah thus: Thus saith the Lord of hosts the father, and the Lord of hosts the Son, and the Lord of hosts the Holy-ghost: Turn unto me, and I will turn unto you: that is, believe in me (and all anger being set apart) I will be reconciled unto you. Be not like your Forefathers, to whom the former prophets cried, saying: Turn from your evil ways, and from your wicked thoughts; and they would not hear, nor give heed to me, saith the Lord. This is like to that, which the Holy ghost saith by David; To day if ye will hear his voice, harden not your hearts, as in the provocation, and in the day of temptation in the Wilderness, when your Fathers tempted me, proved me, and saw my works, &c. Thus far Rupertus. Where first that word of reconciliation argues regeneration, and a former love and friendship; but most manifestly the example of the Israelites, which he addeth out of David. These Israelites, of whom David here speaks, were regenerate in the red sea, as Saint Paul teacheth, and had seen God's wondrous works, and had been, as should seem, a great while scholars in his school; and therefore to such might this exhortation fitly be applied. But to the unregenerate the council doth not rightly apply it, even by Rupertus his judgment.

That man that descended from Jerusalem to Jericho, may resemble a man regenerate, and now falling into grievous sins; or if he signify Adam, falling from God's favor into the hands of the devil; let us mark what a miserable case he was in: he had no power to help himself, no not a tongue to ask help, and being helpen up, was neither able to stand, nor to go: but was set upon the good Samaritans own beast, to bear him. He was half dead; the flesh lived in him, his worst half: but his spirit and power, to do good, was quite dead. If this man, which came from Jerusalem, was in this case; what shall we say of them which never saw Jerusalem? It was not the helping up that would serve the turn; but he stood in need of other legs to bear him, of Wine and Oile to be poured into his wounds: and not of these only, but his wounds were to be bound up, least these heavenly graces, being poured in, should run out again; and of two pence to be given him, to pay for his charges. Such a case was this man in, he had nothing left him; he was quite robbed and spoiled of all his riches: he had not a drop of the true wine of God to comfort him, nor of the oil of God's spirit to cheer his countenance: he now hid his face, he ran away from God: he had no will, nor mind, nor desire, nor love towards him: he stood in need of all these afresh, to be poured into him.

Andradius also, and the University of Collen, are of the same opinion, almost word for word, with the council of Trent. The Fathers of Collen (saith Andradius ) do prove by many and strong reasons, that there is free-will in the minds of men, being possessed with never such ugly monsters of sin, to undertake any good work; neither that, that can be extinguished or blotted out with any filthiness of sin whatsoever: but yet it may be so bound with iron fetters, that it cannot rid it self out of them, without the power of God. And therefore the cause why wicked men can do no perfect or spiritual good work, as long as their minds are overwhelmed with the spots of sin; is not because they lack free-will, but because that, that is so entangled with the snares of sin, and so kept under with the weight of their offenses, that it can no way unloose it self, nor by his own power, any way look up: no otherwise, then they which are in the stocks, have power to go; although they cannot go, unless the bonds be first taken away which hinder their moving. When as therefore the light of God's grace shines into the minds of the wicked, it doth not violently thrust righteousness upon them, or forceth them to embrace those ornaments of their souls; but stirs up the will, which now lies on the ground, and being weak, helps it up, that now it being as it were come to it self, by God's help it may freely yield to the calling and pleasure of God, and receive his grace, neither is there anything then that may hinder or bind this liberty.

This is also the opinion of the University of Collen and of Andradius, concerning this matter. But how quite contrary to the Scriptures, is this their assertion? Man (say they) hath free-will still in him, be he never so wicked, even to undertake any good work. But this his free-will is fettered or hindered only through sin; the which fetters being by God's grace removed, it worketh freely that which is good. So that they make man's freewill the chief and principal cause of doing good: and the grace of God, but the secondary cause, or (causa sine qua non) as the Philosophers do term it; that is, the cause without the which the thing could not have been done. And thus Uocabularium scholasticae doctrinae, a book of the Papists own making defines Causa sine qua non: Causa sine qua non, est, qua posita aliud ponitur aliunde quamuis secundum candem. That is, which cause being present, another effect follows in another thing, and yet by the means of it. Surelie that which wrought the effect (the let being taken away) freely and of it own accord, may be said to be the principal, or an equivalent cause at the least, if the grace of God do after the let be taken away, work with the will, as the council of Trent seems to affirm. But the Scriptures teach quite contrary to this: Isaiah saith, Thou, O Lord, hast wrought all our works in us: And what hath our will done then? And saint Paul saith, that it is God which works in us both the will, and also the performance, in those things which be good, according to his good pleasure. Man by saint Paul his judgment, abiding yet in his sins, is not like a man in fetters, who would gladly go if his fetters were loosed, and who would gladly have his fetters taken away from him: but quite contrary, he delights in sin, he loves and likes well of his fetters, he thinks that he is in Paradise; he would never have, not so much as a will or mind to be loosed, unless God gave it him. This will then remains not in man, as Andradius and the University of Collen teach; but according to the doctrine of saint Paul, it is a new work of God in him.

And whereas they say, that the grace of God doeth offer no violence in the conversion of sinners: what means then that saying of our savior; that no man can come unto him, unless his father draw him? And again, when I shall be exalted from the earth, I will draw all unto me: What means these drawings, of God the father, and of his son Jesus Christ; but a certain holy violence in the conversion of sinners? In that parable of the gospel, those that sat in the high ways, and under hedges: were they not types of the Gentiles, which should be saved? And were they not compelled to come in to the Supper? Surely without this compulsion, they would never have come in of themselves. What means also that which David so often prays in the Psalms: Make me to walk, O Lord, in the ways of thy commandments; and direct my paths unto thee, and make me know the way that I should walk in; and quicken me according to thy word? but that even he himself felt this froward will, in himself, to all goodness, and this blind understanding: so that God had need even as it were to force him to goodness. What mean those goads and nails which the Preacher speaks of, and that 〈 in non-Latin alphabet 〉 that pricking and provoking to love and good works, which the Apostle mentions? but a certain kind of violence, which both God himself useth by the ministry of his word in drawing sinners to him; and we our selves, after our calling, must use one towards another, in stirring up our dull and slow willes to goodness. And no doubt, of this violence and of these goads, which the Lord God himself useth in the conversion of sinners, it is said in the Acts: that the Jews, who were converted to the faith by Peters Sermon, were pricked in their hearts: No doubt they felt these goads of God: And in their conversion God used some violence.

But let us a little consider, how other Catholics, somewhat so under then these, have declared their judgments concerning this matter. First Granatensis writes thus: The necessity of praying continually unto God, doth spring of man's poverty and misery, into the which he fell through his sin, and of the diversity of his estate, wherein he is now, and wherein he was, when God created him: For if he had continued in that first estate, he had not needed these engines, nor so many means, to draw his soul to God, and that he might be lifted up to the consideration of heavenly things. For even as the Eagle of hir own nature flies ever aloft, and makes her nest in high places: so if man had continued in that first estate, he had ever been occupied in the contemplation of high and heavenly things, and had had his delight and dwelling in these. But after that he became also even subject to that curse of the old Serpent; which was, that he should go upon his belly, and eat earth all the days of his life, by and by he made an exchange of heaven for earth, and became altogether earth; he loves now earth, he eats earth, he talks of earth, on earth he hath his treasure laid up, and he takes so deep root now on earth, that with no chains or mattockes now he can be pulled from thence.

And how great this necessity is of continual praying, no man can understand, but he that knows the great poverty which man fell into through sin; which is so great, as with no words it can sufficiently be expressed. It is written, that the eyes of our first parents were opened, and that they knew themselves to be naked: by which words the miserable spoiling and extreme nakedness and poverty, into which mankind through sin was thrown headlong, may easily be gathered. For man was robbed of all grace, of original righteousness, and of all those free gifts, which he had received of God. But if he having lost those free gifts; yet if he had remained safe and sound, in the gifts of nature, it had been a great comfort unto him: but in these also he was so corrupted and weakened, that from the sole of the foot, to the crown of the head, there was no sound part found in him. So that of man may truly be verified that saying of the Prophet: And he hath put on cursing like a garment, and it hath entered as water into his bowels, and as Oil into his bones. It had been enough to have said, that man had put on cursing and that he was clad with it, from top to toe; for that had been a great misery: but least any man should think, that only his outward parts were accursed; he being hole and sound within: the Propet addeth; that it entered also like water into his inward parts, that he might declare, that nothing in him, neither within nor without, was safe and free from that curse. Furthermore, because water doth not pierce so greatly into anything, least any should think, that something perchance lay hid in man, which was not subject to that curse, the Prophet addeth; And as Oil into his bones: Oil of all liquors pierceth the most. The curse therefore, as Oile, entered into his bones, which are the more secret and hid parts of man. This curse reacheth even to the very marrow; that is, to the inward and most secret parts of the soul; or to that chief spiritual part thereof, which we call the mind, which is a kin (as we say) to the Angels, and was made according to the image of God, which as it is a spirit, naturally loves spiritual things, and hates those things which are of the flesh: But it also being defiled and tainted through sin, doeth also now incline to fleshly things. Therefore when as in man, there are three principal parts: his body, his soul, and his spirit; they are all infected, weakened, and corrupted through sin. The curse as a garment covereth the flesh, with all hir senses, and like water it enters into the soul, and into all her affections; and like Oil, it pierceth into the inward parts of the spirit, and into all her powers. Wherefore our understanding is blind, our will weak, our freedom feeble, our memory corrupted, and forgetting hir creator: seeing man therefore is throughout corrupted, destroyed, and as it were become flesh; how can he keep the law of God, which is altogether spiritual? We know (saith the Apostle) that the law is spiritual: but I am carnal, sold under sin. What proportion is there, between a spiritual law, and a carnal man? What fitness can a beast have, which is altogether flesh, that he may live according to the rule of the law, which is altogether spiritual? If therefore man through sin, be become like unto a beast, altogether now inclined to the flesh; what fitness can he have, to keep the law, which is altogether spiritual, which is the law of Angels, and altogether heavenly? Yea, he is so unapt and unfit to keep the law, that he cannot do any work, or speak any word, that pleaseth God, unless from heaven special grace be given him.

By these things it is manifest, that on the one side if you consider the body of man, that neither in the Sea, nor in the air, nor on the earth, you can find any creature, standing in so great need, as man doth, and subject to so many miseries and calamities, as he is; again on the other side, if you respect his soul, you shall find hir so weak and miserable, that she is scant able to open hir mouth worthily, to call upon the name of Jesus. By these things we may see, where and in what state man was in the beginning, created of God; and into what miseries through sin he is now fallen: that his ingratitude and proud disobedience against his Creator, deserved such a medicine. God created him in great prosperity, honor, and blessedness, and thereof he took an occasion of waxing proud; wherefore by good right, he is left so miserable, naked, and void of all goodness, that through his poverty, he might become humble, and through his need diligent, and that the remedy of this need (which is prayer) might the more delight him.

Thus far Granatensis. In which words, he saith somewhat more then Andradius and the council of Trent: that man is not only as it were asleep through sin, but that even the curse of God is entered into his bones; and that it hath like Oile, even pierced quite thorough him. If this be true, then man needs a new Oile to be given him, before he can do any good: and this curse must be taken out of his bones, and out of his marrow and sinews, before he be able to do any work that pleaseth God. Nay he is unapt and unfit now to that which is good (saith Granatensis ) he must not only have his iron fetters taken from him, as Andradius affirmeth: but that he may go straight forward, he must have new feet given him, his old feet will not serve the turn: and the refore the Samaritan set the wounded man upon his own beast; for his own legs would not bear him. He is become a beast, and therefore he needs not only loosing from the crib to do God service (as Andradius seems to affirm:) but there must also a change and a Metamorphosis be made; he must now of a beast be made a man: for our God will not be served with beasts, but with men. And such a feeble freedom, Granatensis gives to man, to make him humble; they which teach contrary, do make him proud.

And a little after he writes thus: Tell me what remedy can be given to man in such a miserable plight? I demand what means can a man have to live, who hath neither inheritance left him, nor ability, nor knowledge, nor fitness, nor aptness to gain anything? Thou wilt say unto me, that such a man hath no other shift to make, but to beg, and from door to door, to ask alms for God's sake. The same only remedy is now left for man, after he hath sinned. He stands now in as much need: And therefore now, he hath no other comfort; but that he beg and cry, at the gate of God's mercy, humbly acknowledging his poverty, and asking alms, and saying with the Prophet, I am poor and needy, but the Lord careth for me.

Let us mark here, how that he affirms, that man hath neither ability, nor knowledge left him, to do good: but that all his succor must be like a poor beggar, to call for grace to God. And therefore he is not like a man only in the stocks; as the University of Collen affirmeth.

And after he declares the same more plainly by an example: For I demand of thee (saith he) what remedy hath a chicken new hatched, which neither hath wings, nor feathers, nor anything else to help it self withal? It is most certain, that it hath no other remedy, but to chirpe, sigh and cry, and even to make the air ring with her chirping, to make her damme pity her, and to fly abroad for meat for her. And man, if through sin he be made more naked and poor then such a chicken, what other remedy hath he? but that he cry day and night to God: as to his true damme and parent, and that he desire help of him.

This is that which good king Hezekiah means, when he saith, as the young swallow; so will I cry: I will groan or sigh, as the dove. As though he should say: even as a young swallow, seeing it self so poor and naked, doth mind nothing else but to chirpe, sigh and cry to the damme, that she would provide necessary things for it: so I (O Lord) seeing myself void of all grace, destitute of all spiritual fortitude, adorned with no feathers of virtues, having no wings to fly withal; to conclude, so unfit to all things which concern me, that I cannot set one foot forward, to please thee, without thy help; what other thing can I do else, then to follow the diligence of this chicken, and to cry to thee, which art (as it were) my dam, my father and my creator, that thou wouldst come to my nest, and bring me all things necessary for me? what should I do else, but that I should sigh and groan unto thee, as a dove, without ceasing, bewailing and lamenting my condemnation, poverty and sins, and desiring with tears and sighs, remedies for so great evils.

He compares here again, man to a bird new hatched, which is void of all things, lacking all power and strength to help her self: and not to a birde in a cage, as some other Papists do, which would fame be out; and were able to fly, if the let of sin by grace were only removed.

And after speaking of the corruption of our nature, he writes thus: Above all things thou must know this, that our appetite through sin is so disordered and destroyed; that ever it bends and inclines man to love pleasant things, and such things as delight the flesh, having no regard of those things, which God hath commanded: for as the Apostle saith; The law which is in our members resists the law of our mind, and God's law. One evil neighbor which we have within us, dwelling at our very gates, ever desires those things which delights him: as honors, riches, pleasures and such like, and that with such fervency and earnestness, as that the hill Etna burns not so vehemently, as sometime man is inflamed with the fire of his lusts and appetites.

And after writing of this concupiscence, which still reigns in man's heart, as long as he lives in this world, he saith thus: That thou mayest better understand this, consider the singular and wonderful providence of nature, in maintaining the heart: for when as the heart of all other members, is most hot (for so it behooved it to be, seeing it warms all the other members) least it should be consumed through his overmuch heat, nature hath given it a continual flappe, or thing to cool and refresh it, that is to say, the lounges; which continually like a pair of bellows, receives air and sends it out again, and so mildly cooling the heat, defends the heart, from the force of it. I have not as yet hitherto in my judgment, found any example, that doth more evidently declare, how necessary the refreshing of prayer is to our soul: for who can deny that we have in the bosom of our hearts, a most vehement heat, consuming all things, which is concupiscence, which the divines call the very tinder and nourisher of sin? And what else doth this heat day and night, but that it sets on fire, burns, and consumes with his flame, what good things soever is in our souls? Therefore if this cooler were not added to it, which might temper the heat thereof, with the breath of the holy ghost, and the dew of devotion, what would be the end of that hot burning fever? Surely it would consume and weaken all the strength of the soul.

Concupiscence by his judgment, is not only the nurse of sin, but sin it self, and as it were, a most raging and hot burning agewe, that consumes all goodness in us. And this fire is in every Christian as long as they live here in this world, and therefore they have need daily to use the remedy of devotion and prayer, to cool the heat thereof; least it get the victory over them. This is Granatensis his opinion, whatsoever other divines think.

Again, he writes thus: When as our heart is the beginning of all our works: as our heart is; so are all our works, that come of it. If it be devout and well disposed, all our works which proceed from it, shall be also well ordered & framed: but if it shall be out of frame and not devout, all our works also that proceed from it, shall be out of order and without devotion. Therefore as a Gardener hath a special care, that his ground be mellow, moist, and well dressed, that it may bring forth fruit; for it is of his own nature, cold & dry, (which disposition will very hardly be brought to frame) and therefore is not fit to bring forth fruit, unless it be helped by the benefit of water: So the servant of God must give all his diligence especially, that his heart be void from that disposition, which it hath by the corruption of sin; but that it be ever full of that moisture and fruitfulness, which it receiveth through prayer and devotion, that it may ever be fit and prepared to bring forth fruits.

We may note here, how he likens the heart of man unregenerate to the earth, which of his own nature is cold and dry, unapt altogether to bring forth any fruits: Even so is the heart of man of his own nature now being corrupted through sin, unfit to bring forth anything that is good.

And a little after he writes thus: I will show the same more briefly and with a plainer example: Thou seest a hen that sits upon her eggs, first she warms them; and after by the virtue of that heat, she gives them life, till at length she hatcheth a chicken: after the same manner the soul humbly continuing under God's wings in prayer, is made partaker of the heat of his spirit; by the means whereof by little and little, she looseth that which she was, and she puts off the manners of old Adam, and is partaker of that second Adam, which is of God. So that as the continuance of that heat, makes of an egg a chicken: so the continuance of this, by God's grace, makes of a man even a God, that is of a fleshly man, a heavenly.

Here is plainly man's Regeneration set out: Man of himself is like an egg, having no life in him to goodness; and by the heat of God's spirit, by little and little, he is as it were hatched again and made perfect.

And after, the same author writes thus: Will you understand in few words, how necessary it is for a man now being perfect, ever to stand in the sight of God, and to have his eyes fastened upon him: (for this is it, which we call continuing in prayer) let him consider the proportion and the necessity, which the moon hath with the sun, whose presence is ever necessary to her: for this example will show what we mean very excellently. Thou shalt find therefore first that the moon hath no light nor brightness of her self: but she borrows and takes that of the sun: so also our soul hath no light, no brightness, no virtue, no grace, no fitness of deserving anything of her self; but what good thing soever she hath, she receives it from the sun of righteousness Jesus Christ.

What can be said more plainly, or truly, then this? that one soul of it self hath no light, no clearness, no power, no fitness of deserving anything. And where is then man's freewill?

And in another place he writes thus: I departed from thee like the prodigal Son, and I went into a far country, and not inhabited; where loving vanity, I became vain myself; I was blind, and I desired blindness still, I was a bondslave, and I loved this bondage; I was bound, neither did my bonds dislike me: I judged sower sweet, and sweet sower; I was a most miserable wretch, and perceived it not. When I lived in this miserable estate, thou didst cast the eyes of thy mercy upon me, and though I sinned without ceasing: yet notwithstanding thou didst not cease to reclaim me from sin, &c. Man delighted in his sins, he was not like a prisoner with his gives, that longes to have them taken from him; as other Papists teach: he had no will to be loosed at all. And again after: Thou art my shepherd: for thou feedest and rulest my soul, as a sheep of thy flock: thou art my meat; thou art he wherewith I am fed, in that divine Sacrament of the Altar: thou art my father, and the father of the world to come. For thou hast borne me again with great pains upon the tree of the Cross, and hast given me a new essence: by the Holy-ghost thou art my head and the universal head of thy Church. For from thee, as from a head, virtue, life, and spiritual sense, flows into hir, and into all hir members. Thou art my true Physician, for with thy blood thou hast healed the wounds and wannes of my soul.

In his regeneration man receives a new essence, by the holy ghost (saith Granatensis ) and all spiritual powers and senses, from the head Jesus Christ, and not from Adam.

Again, the same Granatensis writes thus of Herod: Thou seest here in Herod, murdering the young innocents, what madness the pride of man's heart and the unhappy desire of rule would creep unto, seeing that he hath not only surpassed all tyrants in cruelty: but also all fools in folly. This my brethren, is the misery of man's heart, this is the nature of inordinate love of our selves: Self love will proceed thus far. And certainly persuade thyself, that thou shouldst also commit shipwreck against the same rocks, if so be thou hadst the like occasion offered; if so be that the grace of God did not prevent and preserve thee. No man's will naturally is better then Herod's: we are all as ambitious, as blood thirsty, by nature, as he, if God's grace did not prevent and preserve us. This is Granatensis his opinion.

Again the same writes thus of man's natural corruption, and of the great benefit of his justification. This our nature, by original sin, is deprived of that state and natural straightness, wherein God created it. For God created it right and straight, and lift up to him thorough love: but sin bowed it, and inclined it to her self; that is, to the love of these visible things, which she loves above God, and makes more accompt of, then of God himself. For even as a man which is borne from his mothers womb, crooked or hutchbacked, can find no medicine, nor anything in the world, whereby he may recover his natural straitness: even so whenas our will is borne thus naturally, as it were hutchbacked and crooked, no man is able to bring it again to this straitness, and so to erect it to God, that it should love God above all things, but God which created it. Therefore as we cannot obtain this love, which surpasseth all things, without God: so he cannot also above all things be sory for his sins, without the special gift and help of the same God: for the one of these depends of the other. Wherefore thereof did not our Savior without cause say, No man comes to me, unless my father draw him. To come to Christ is nothing else but to love Christ above all things, and to hate sin above all things. Such love and such sorrow for his sins, no man can have of himself, as is required; unless God give it him. When as God therefore deals so with a sinner, it is the greatest favor and greatest good thing in the world, that he can do unto him. For how much greater is the gift of glory above the gift of grace; so it is a far greater thing, to draw man out of sin, and to place him in grace, then he now being in grace, to bestow glory upon him. For there is far greater distance between sin and grace; then between grace and glory. And therefore Thomas Aquinas disputing of the works of God, saith: That it is a far greater work to justify a sinner, then to create the world. For the creation of the whole world, is such a work as hath his limits, and hath an end, as all other things created have: but the justification of man, is as it were the participation of the divinity and glory of God, which is an infinite thing.

The Papists opinion of free-will being true, the justification of man is not such a great work as Thomas Aquinas here makes it. But as the world had no power of it self to create it self, no more hath man to his regeneration. His regeneration is more by Aquinas his judgment, then the creation of the world: Oh that this opiniō were engrafted in every Christiā, it would make him thankful to God!

Again the same Granatensis in another place declares his judgment of man's regeneration, and natural ability, or power, most manifestly, by this example: Even as that which springs again, ceaseth to be that which it was before, and takes a new essence; so that nothing now remains in it, which was in it before: As when a tree grows of seed, the seed ceaseth to be, and the tree taketh another essence: so man, when he is borne spiritually, the whole old man which he was before, dieth, which was the Son of wrath, and he becomes to be another new man the Son of grace; and so is free both from fault and punishment.

This is Granatensis opinion of man's natural force and ability, which by so many examples he hath made manifest unto us: I would to God all true Catholics would be of the same judgment with him.

Ferus also in this matter agreeth with Granatensis: The spirit is willing, but the flesh is weak: as though he should say, I know that you have a willing mind, but the weakness of the flesh hinders your willingness. The spirit would do that which it ought, but the flesh is backward and slow: it delights in nothing, but in those which seem profitable for it: it will never watch nor pray willingly; it is afraid of adversity; it flieth from the Cross; it is offended at it; it denieth it: to conclude, it doth nothing that is good. But contrariwise, the spirit is bold and valiant, it watcheth, it prayeth, it endures adversity, it makes confession of the faith boldly. For the spirit, as often as it is compared with the flesh, signifieth the nature of man, with the best motions thereof, without the help of the holy ghost. Therefore the spirit is willing, and desires willingly those things that belongs unto it, and moves us to all goodness: But the flesh is weak, because it ever takes not upon it the yoke of the spirit, according to that; That good which I would do, that I do not; and the evil which I would not do, that I do. And again, the flesh fighteth against the spirit, and the spirit against the flesh, that you cannot do that which you would. What, shall I use many words? To that which is good, though we have a willing spirit, yet the infirmity of the flesh hinders it, and overcomes it: but to that which is evil, though we have but a sluggish spirit, yet the flesh stirs it up, and pricketh it forward. Hence it is, that Judas and the Jews sleep not, but are most vigilant and watchful, because they make haste to that which is wicked: But the Apostles sleep, because they are admonished to do that which is good. Therefore it remains, that as much as we trust of the zeal on our mind, so much we ought to be afraid of the infirmity of the flesh.

Ferus here plainly teacheth, that the flesh ever, even in her best motions, resisteth God's spirit: and therefore what part of reward can man's free will challenge at God's hands?

And after, we are all like Peter, before God's judgment come, when as yet we do not know our own frailty and weakness; we are wont to be proud of our strength, and as it should seem, to be very fervent in the zeal of God: but when God's judgment begins to draw near, we faint and melt away, as wax doth before the fire; and as the dust that the wind driveth from the face of the earth. Peter therefore is a figure of those, that will go about to do anything without the grace of God. To whom that ever happeneth that both they make Christ a liar, and also that they never bring to pass that which they go about. They make Christ a liar, who said, Without me you can do nothing. And they themselves do not stand to their word and resolution: For Paul saith, I do not the good which I would, but the evil that I would not, that I do.

And a little after: Here also we see how that man is able to do nothing. For even as iron, although it be hard of it own nature; yet is soon battered of stones, unless it be hardened in some liquor: So the mind of man, although it brag that for the love of truth, it will despise all dangers; yet it is overcome when perils assault it, unless it be strengthened with the holy ghost.

And again: This is the surest way, that can be: to continue in as great humility as a man can: still to wait on God's mercy, and not to brag himself on his own merits, or to judge others.

And again, it is to be marked, that there were seven great wonders done in the death of Christ, which also as yet, meet altogether in the justification of everyone. The Sun was darkened at noon day, the veil was rent, the earth quaked or moved, the rocks were cloven, the graves opened, the dead rose up, and the Gentiles confessed. These seven things I say are done now also, and ought to be done in every sinner. First it is necessary that all worldly things do vanish away, do displease him and be removed out of his sight. And this is that a great darkness be made, when as the things of this world must neither have color nor light in his eyes. Secondly, his inward and hidden things must be revealed, that is, he must see his sins and acknowledge his own filthiness: And that is the veil to be rent, under which such things were hidden, that they appeared not to be unclean. Thirdly, he must quake for fear at the view of the filthiness of his sins, and of his conscience, and that is, the earth to quake: for no man fears nor is troubled in conscience, unless he see his sin and the grievousness of it. Fourthly, the cleaving of the rocks follows, and that is contrition of heart, and a hatred and misliking of sin; and he which before was a rock now is rent in sunder, and so the rock yields waters of weeping and tears. Fifthly, the graves are opened, when as the mouth is opened by confession, & makes manifest that which was hid. Sixthly, she must go out by absolution and come into the city of Jerusalem, that is, into the holy Church and be reconciled to her again by a spiritual life. Lastly, she must confess and testify both in word and work that Christ is the son of God, as did also the Centurion. Here truly Ferus declares what man's heart is before regeneration: It is a rock, there is no softness, nor aptness to goodness in it, before grace. And it is even now as great a miracle for God to convert a sinner, as it were for him to make the water to run out of the hard rock.

Ferus also on this matter, writes very excellently upon these words: O Lord, what wilt thou have me to do? This is the speech of a changed heart. See here what God's correction can do, what grace can do, what the spirit can do? In one word, it makes a wolf a sheep. For by and by he cries, what wilt thou have me do O Lord? For I am now ready hereafter to obey thy commandments. I would to God we were made all so ready by the Lord's correctiō. Surely then it would fare better with us. For God strikes us, that he might by & by heal us: and if we be not healed, that comes of our own wickedness & frowardness. Therefore we must pray thus, that he will convert us also: Conuert us (O God) of our salvation, &c. Thou seest that this beginning of true repentance doth proceed of none other cause, but from God, when as he doth touch our heart with the feeling of sin, and doth also so vnderproppe it, that it despair not: as we hear here, that he did to Paul. For he being so terrified, had run from God's presence, and had utterly despaired, unless by God's spirit, he had been called back again, that he might cry: O Lord, what wilt thou have me do? Thou seest therefore, how true repentance differs from that which is false and counterfeit. For unless all the heart be kindled with this earnest desire, that it say. O Lord, I covet to forsake mine own evil way, and to do that which thou wouldst have me do, it is but hypocrisy, it is no repentance. But this earnest desire no man can frame to himself, unless God touch his heart. Therefore the beginning, the middle, and the end; is of God, and is God's work.

Here we may learn what we were before grace, we were wolves, we were no sheep: and therefore not a helping up or pricking forward was necessary for us; but, as our Savior teacheth, a regeneration. And this is that which God himself promiseth by the Prophet Ezekiel: I will take away their stony heart, and I will give them a heart of flesh: God had need show his most mighty power, as well in man's regeneration, as in his creation. His heart was become a stone: and therefore unapt to move and apply it self to the grace of God, as the Papists teach. What fitness is there in a stone to receive into it any moisture, or to move it self upward: and such like were all men's hearts to grace, before regeneration; as God himself here plainly teacheth by his Prophet Ezekiel. And hereof also is that, which John saith in the Gospel to the proud and bragging Jews of their carnal descent from Abraham, That God was able of stones to raise up children to Abraham: no doubt by these stones, he meant all Abraham's spiritual sons, who by the preaching of the Gospel, and by faith in Jesus Christ should be borne unto him. And do we not see now this prophesy of John verified? The proud bragging Jews are rejected, and the Gentiles, who before were as stones, are by God's grace now become Abraham's children.

This also that vision, that God shown Peter, when as he would call the Gentiles, proves most evidently: He saw heaven opened, and a certain vessel came down unto him, as it had been a great sheet, knit at the four corners, and was let down to the earth, wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the heaven: No doubt these beasts (as Peter himself also after expounds this vision) signified the Gentiles. Into such monsters we were grown, by reason of sin. Man being in honor had no understanding, even Adam that first man, and in him all men, and so became as the beasts that perish: so that man must be killed and quickened again, as God here commands Peter: he must have new life put into him, before he can please God. So far off is he, of his own nature, to assent freely to the grace of God, offering it self unto him, sin being only done away. And this is that which Ferus here teacheth, men must become of wolves sheep, before they can be acceptable sacrifices unto God. The beginning of the desire which they have to serve God, and the middle and continuance thereof, when as they have once begun, and the ende also thereof, is of God: Not the beginning only, as the Papists do teach. And this is that also which Saint Peter teacheth all true Catholics, in his Catholic Epistle: That we are kept by the power of God, through faith, unto salvation. He not only at the beginning, works freely our iustificaon, as the Council of Trent teacheth; but even also freely, through the same faith, he then wrought in our hearts, he continually preserveth us. So that our whole salvation, the beginning, and the middle, and the end thereof, we must only and wholly ascribe unto God. This great work is his work alone: no man whatsoever, may challenge any part in it, with him; he alone must have all the glory of it.

And to this effect the same Ferus writes thus again: Mark here that God is not only the beginning, but also the perfection of all goodness in us. For he that begins; the same also finisheth. He works in us, both to will and also to finish: he gives the increase. To this may be applied that which Moses saith: The land which the Lord will give you, is not like the land of Egypt, &c. The forces and powers of nature, are sufficient to external works: but to those things which concern our salvation, we must look for a shower from heaven, that is, grace: Therefore every godly man must say, I will not trust in mine own bow.

And after: The light of nature seems to be reason: but in divine matters, they are but scales hindering the sight: as thou seest here in Paul. These scales signify that covering which is over Moses face, yea over the hearts of all the Jews, before faith. Those scales also which clave together in the body of Leviathan, are wicked men; amongst whom Saul was. All these when the light cometh, fall down to the ground, &c. The light of nature by Ferus judgment, profits nothing: but rather hinders our salvation.

And after: These beasts signify all them which should believe of the Gentiles. For the Church was to be collected, not only of the Jews; but also of the profane Gentiles. And they are fitly compared to beasts: for what is man without the knowledge and the fear of God, but a beast? according to that, Man, when as he was in honor, understood not, &c. He was compared to beasts, and became like them, he lives like a beast, as a swine that is washed will wallow in the mire again, he lacks reason, he is full of poison. The poison of Asps is under their lips. He is more fierce and cruel then any beast. See what a miserable creature a sinner is. If thou doest not know thyself; at least wise hereof learn to know thyself. Thus far Ferus.

Here man may see, as in a looking glass, what he is of his own nature: he is a Lyon, a Bear, a filthy Swine: no Lyon so cruel, no swine so filthy as he. And here also we may learn out of Ferus, what kind of sinners these beasts do signify: he names three kinds of beasts: For all that is in the world, is either the concupiscence of the flesh, or the concupiscence of the eyes, or the pride of life. Four footed beasts signify riotous persons; creeping things signify covetous men; fowls of the Air, ambitious men, that ambitiouslie seek after honors. Peter is commanded, to eat and devour all these, &c. See then what accompt God makes of thee, what an ugly monster thou art in his eyes, whosoever art given to thy pleasures, who soever art covetous and greedy of this earthly claie, whosoever art ambitous, and gapes after honors and promotions. Though thou seem in thine own eyes never so glorious, nor of so great estimation: thou art but a filthy swine, a creeping vermin, and a soaring Kyte. And learn hereby rather to please God, then either man or thyself.

Again upon these words (I also am a man) he writes thus: He teacheth the Apostles successors, that they ought to fly ambition, for it is an horrible fault, and it makes us ascribe unto our selves those things, which God works in us, or by us as it were by instruments; when as all glory is due unto God: And therefore Paul ascribed to himself all the pains he took, but to God all the fruits of his labors. I (saith he) have labored more, then they all: but not I, but the grace of God with me.

The fruit of God's word, he yields wholly to God: For he works in us both to will, and to perform: he teacheth them also to challenge no praise to themselves, for these things which they have done in Christ's name, and by his power. The false Apostles and Bishops observe neither of these.

And after: Thou seest how necessary Christ is: ascribe not light to reason, nor salvation to thy works; but both to Christ.

And after upon these words: (And they believed as many as were predestinate.) No man believes, but he which is predestinate. No man comes to me, unless my father draw him. Here he gives us to mark, that faith is not of the desert of man; but of the mercy and election of God: for the Lord saith in the Gospel to Peter confessing Christ: Flesh and blood hath not revealed this unto thee: but my father which is in heaven. And to Nicodemus: unless one be borne again from above, he cannot see the kingdom of God. All these places do not impute to God the fault, why the wicked are condemned; but rather they prove evidently, that the election and grace of God, is the cause of the salvation of the godly, least any man should attribute to our strength, that which belongs only to God. Thou seest also here, who are predestinate to life; they who believe in Christ: therefore thou needest not curiously dispute of predestination: believe in Christ, and bring forth good works in him, and thou art sure that thou art predestinate: Otherwise, if thou were the very signet of God's right hand, thou shalt be cast away.

Our own forces and strength by Ferus his judgment may challenge no part in our salvation. And declare thy faith by thy good works, as Saint James teacheth thee: and be sure of thy predestination, saith Ferus.

And upon these words: God is in us. The power of God appears in no creature more then in man, although he fulfill all things, as he saith by the Prophet Jeremiah: An • I God only nigh at hand and not a far off also? Therefore he saith truly, that God is not far off, of everyone of us, who works by us, as a workman with the tool, which he hath made.

And after: They are fit to receive the word of God, which earnestly thirst after it, which shut the eyes of reason, who altogether distrusting to their own righteousness, wisdom, or knowledge; do rely only upon the word of God, acknowledging themselves to be blind, and ever to err and stumble, unless they be lightened with the heavenly light. And for this cause they require, and earnestly desire often this lightening in their godly prayers. Of them it is said in the fifth of Matthew, Blessed are they which hunger and thirst after righteousness

And a little after: The flesh is ever fearful, and escheweth perils, and trembles at death; nor can endure any trouble for the Lord's sake: Therefore we have need of the grace of God; by which we are that we are. By this it appears that there is no goodness in the flesh.

And of Abraham he writes thus: True faith doubts not of the word of God, though all things seem contrary: So Abraham believed God when as he had heard of him: This shall not be thy heir, (meaning Ishmael) but he that shall proceed out of thine own bowels; he shall be thine heir. Though he himself were an old man, and had a very old woman to his wife; who also was barren: yet he believed God, promising him a son, against nature, against reason, against man's capacity. That I may say with Paul: He believed in hope against hope; he gave God the glory, and he brought in bondage himself, and his own reason: And that was accounted to him for righteousness: that is, pleased God more, then all things that Abraham had done hitherto. That for this faith he was just, and so accounted of before God, &c.

Thus we may see what is in man even regenerate, still flesh & blood resisting the will, word and promises of God, which all good Christians must strive daily to conquour. And this is that great victory of faith, which Saint John speaks of. And of S. Paul, when he was come to Jerusalem, the same Ferus writes thus: Letting all other things pass; he reckons up unto them the works of God; and he ascribes all things to God; and he accounts himself, but as a servant or instrument. As also in other places: What is Paul? What is Apollo? but Ministers, by whom you have believed. I have planted, and Apollo hath watered: but God hath given the increase.

(The which things when as they heard:) he shows that they gladly heard, what things Paul told them of the profiting of the Gentiles: and they glorified God: they also ascribe all things to God.

Here it is worth the marking, how in the Primitive Church, all the Saints of God, when as themselves or others had done 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 anything well, they all attributed it wholly and only to God, excluding themselves; as in this place Paul, and all the faithful do. And in the Acts, when as Peter and John had healed the creple, Peter said unto the people: Ye men of Israel why marvel you at this, or why look ye so steadfastly on us; as though by our own power or godliness, we had made this man go? The God of Abraham, and Isaac, and Jacob, the God of our fathers, hath glorified his son Jesus, whom ye betrayed, &c. And S. Paul speaking of the alms of the Church of Macedonia, writes thus: We do you also to wit, brethren, of the grace of God bestowed upon the Church of Macedonia. And after not only he calls it so, but also they, (no doubt as he had taught them: ) And they prayed us with great instance, that we would receive that grace, and that fellowship of the ministering which is towards the Saints.

And after Saint Paul applying their example to the Corinthians, writes thus: That we should exhort Titus, as he had begun, so he would accomplish the same grace amongst you also. And after: As ye abound in everything, in faith, in word, and knowledge, and in all diligence, and in your love towards us: even so see that you abound in this grace also. And after speaking of Luke, whose praise is in the Gospel, thorough all the Churches: and not so only, but is also chosen of the Churches, to be a fellow in our journey, concerning this grace, that is ministered by us.

We may note here how both the alms it self, and the very exhortation to give the alms; is accounted a grace. They called and accounted all the good things they did in those days, grace.

And so likewise Saint Peter teacheth: Let every man, as he hath received the gift; minister the same one to another, as good Stewards of the manifold grace of God. If any man speak, let him talk as the words of God. If any man minister, or do any service, or good work in the Church of God, let him do it, as of the hability, which God ministereth; that God in all things may be glorified, thorough Jesus Christ. To whom be praise and dominion, forever and ever, Amen.

Saint Peter here teacheth us to accompt all good works, the manifold graces of God; yea even every good word we speak: And that we should do all things, that God might be glorified in all our works. And the greatness of this work makes him also, abruptely break off his Epistle; and even himself there to yield this praise & glory of God. No doubt all Christians in those days had perfectly learned this lesson: for so we read of them when as they heard that Paul preached now the faith, which before he destroyed: They glorified God in me (saith Saint Paul. ) They woondred not at him (as some would have done) but they gave God the glory: they acknowledged his hand, his work.

And saint Paul writing but of the care that Titus had to move the Corinthians to give alms: Thanks be unto God (saith he) who hath put into the heart of Titus the same care for you. Thus they call all good works, the grace of God; and all good thoughts, as it were put into our hearts by God: and they glorified God in all things.

And to the same effect Ferus writes again thus: When as God's light comes unto us, the eyes of reason must be shut; and we must follow, what ways it leads us. And after: Mark here how hardly man's will submits it self to God's will; for it ever repines against it: and had rather have the matter otherwise, then God would have. So Moses, although he heard sentence pronounced against him; yet he saith, I will go and see the land: so also Jonah being scourged of God, would hardly obey: So Ezekiel, although he foretold the judgment of God, yet notwithstanding he lamenteth it; whereby he declares, that he had rather have it otherwise, if it were possible: so doth Paul here. These examples are written that we may see, how that the Saints have had their imperfections; least we should despair, when we find the like affections in our selves.

Mans will, by Ferus his judgment, is ever spurning against God's will; it doth not willingly and freely work with grace, as the Papists do teach.

And although he do defend free will in some other places, saying; That the greatest things that free will herein affords, is, that it obeyeth grace, and embraceth grace, and makes it profitable to it self, when as otherwise by our own free will, we should very slowly or never rise from our sins; if the grace of God were wanting and should not work with us, both in the beginning, in the middle, and in the end; yet (saith he) our will must of necessity be added thereunto: for Augustine saith, he that created thee without thee, will not justify thee without thee. And Saint Paul, Not I, but the grace of God with me.

But yet after he adds this: Secondly mark here what cogitations faith puts in man's mind, I will say (saith he) father I have sinned not ordinarily, but above all measure. I have even sinned against heaven: I will not excuse myself unto thee; but I will plainly confess myself unworthy of all grace and favor, &c. All these things (saith he) are quite contrary to nature, which can hardly be brought that it should say; I have sinned, or that it should accompt it self unworthy; upon whom any benefit should be bestowed: but it self will ever be in the first place, and it desires to be highly accounted of, &c.

Here Ferus plainly teacheth the repugnance between nature and grace; nature must have a new will put into it, or else it will never embrace these cogitations, these good motions.

Osorius also out of Plato very excellently paints out the nature of man. Call to remembrance (saith he) that great cave or den, which he most wittily hath devised, and those chains, wherewith he makes men to be fast bound, that they cannot behold the light; and those vain shadows, which seem to move hither and thither, and to speak; and those resemblances of things, which those men, which are thus bound in iron chains, falsely judge to be things indeed. He could not more fitly by any other means, have set before our eyes, the lives of wicked men. For they being here groveling on the earth, and in love with their bodies, and chained with the innumerable chains of vices; cannot turn their mind that way, that they may behold the light, and the true shapes of things. For there is no truth indeed, in these bodily and earthly; but in divine and eternal things: Therefore all the commodities of this life, have no firm or sound thing in them, but only bear a face or show of good things. And men being now acquainted with these shadows, and being deluded with these Images of things; do with tooth and nail, pursue after false good things, and being effeminated with the false sweetness of pleasure, are so kept in bondage, that they are now enemies to all those, which would rid them out of those bonds, & would endeavor to bring them to heaven, that they might behold the true sun indeed, and the true light, and true men, and true good things; that is, that they might behold heavenly and divine things, and that they might have the whole force of their minds fixed in everlasting things. Thus far Osorius.

This is man's estate before regeneration, to delight in sin, not to be able to be hold the true light, nay to be even an open enemy to those that shall go about to draw him from this bondage, or shall endeavor to make him see his own misery and unhappiness: so far off is he from embracing the true light, if it be offered unto him. This is Osorius his judgment in this place.

And a little after he writes thus: Is it not most certain that this is granted to Christians, to behold God, as often as they stir up their weak faith, and do devoutly pray for God's grace, that being loosed from these bonds, and turned away from these shadows of things, and turned to the true good things indeed, that they may mount up with their minds into heaven, and that they may behold those most excellent and eternal riches, and may enjoy that sweet and most pleasant familiarity, and talk with God with unspeakable ioifulnes.

Here plainly appears, what effects the grace of God works in men's souls. It not only looseth them from the strong and iron chains of their sins, but also it withdraws them from the love of vanities, and turns them to the love of virtue and true godliness. These effects here Osorius attributes to the grace of God: man of his own nature hath them not.

Ambrose of man's duty to God writes thus: That soul which is full of wisdom and righteousness, is more devout in the worship of God, and pays her tenths of all the fruits of the earth, according to a more heavenly wisdom herein, in that she refers the perfection of all her senses and works to God, she challengeth nothing to hir self, which is not able to govern her self, unless she were underpropped with God's favor, &c. All Abraham's children of their father must learn to pay these tenths to God.

But for the maintenance of free will, that place of Saint Paul may be objected: To will is at hand; but to do good, I cannot tell how to do it. Saint Agustine expounds this place thus: Although that same will is not of us; it is the gift of God; because of him we have both to will and to do, according to his good pleasure.

And concerning this place Agustine first expounded it of a man unregenerate, but after he changed his mind, and expounded it of the regenerate: as appears in his Book, Contra Iu • . cap. 11.

Ambrose also is of the same mind with Agustine herein, and expounds this place of the regenerate, speaking of the strife that was between Abraham and Lot, which he allegoricallie applies to the soul of man. Hereof comes (saith he) the discord of our cogitations, when as the flesh rebels against the spirit, and the spirit against the flesh. Then there is no small combat, when as the Apostle himself, the Lord's chosen vessel saith: I see the law of my flesh, resisting the law of my mind, and bringing me in bondage under the law of sin, which is in my members. He himself could not pacify this combat: and therefore he fled to Christ, saying: O unhappy man that I am! who shall deliver me from the body of this death? that is, that I cleave not to the pleasures of the flesh. Who is it, that shall loose me from these bonds, and shall set me free; and shall writh rather the senses to the sobriety of the mind, then to the drunkenness of the body? but because amongst men he could not find such a guide; turning to God, he saith: The grace of God by our Lord Jesus Christ. If he that was so strong trusted not in his own strength, that he might escape the body of death, but sought for help of Christ; what shall we do who are weaker? &c.

I will conclude this point of free will, with a saying of Philippus de Dies: When as only God is the author of the reasonable soul, and that the will is a power of such a soul; it followeth manifestly, that only God can move it; not only in bestowing the nature and essence unto it; but also the willing of that which is good, and also the end, which is the conclusion of all our willings. Therefore we must desire of him with most earnest prayers, with that kingly Prophet: Incline my heart (O God) unto thy Testimonies.

2. Of Justification.

P Oligranes a Papist of Christ's merits, writes thus: We must know that Christ the son of God, by his works and passions, did deserve many things of God his father. To himself glory and exaltation, as Saint Paul saith: for which cause God hath exalted him, &c. He hath deserved also to men a general satisfaction, for their sins. For by his blood, he hath washed away the faults, and by his death, hath restored the grace of justification. You are justified freely (saith the Apostle) by his grace, by the redemption which is in Christ Jesus. But by this his merit, 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 works of mercy, or else to be paid hereafter. And therefore thirdly he deserved; that he which of himself hath deserved it, through special faith and devotion, might forgive this punishment himself, which we do not doubt, the thief did on the cross. This is Poligranes his opinion.

But here first, howe contrary is he in this his doctrine, to that saying of Saint Paul, which he allegeth? If we be justified freely by the grace of Jesus Christ, and for his sake by the redemption which is in him; then we are not justified for our own sakes. No part of this redemption, remains in our selves. And what is it else to be justified, but a condemned man to be aquitted; not only from his crime he hath committed, but also from the punishment due to that crime? For herein consisteth the chief part of justification, to be delivered and discharged from the punishment: or else he will make our justification 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 merciful and loving Savior hath obtained for us, is most free, is most ample: it contains in it no such exceptions of any part of the punishment, of us after to be redeemed. This work of redemption, man must let that alone forever, either in part or in whole; either for himself, or for his brother: As the Psalmist teacheth all men, high and low, rich and poor, one with another. And he yields them also the reason: So precious is that redemption of their souls, that it requires such a great price, as all the goods, and riches, and lands in the world, given or bestowed, will not serve the turn. And to this place of the Psalm, alludes no doubt Saint Peter in his Epistle, Knowing (saith he) that you were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by the traditions of your fathers: but with the precious blood of Christ, as of a lamb undefiled and without spot.

This point of doctrine all Christians must know: that it is only the blood of Jesus Christ, that is the ransom of their souls, and not any work of man whatsoever; as this Papist teacheth: no not all their goods, and lands given to the poor can challenge any part herein. This requires a greater price: So precious is the redemption of souls, as David teacheth.

Secondly they must know, that the traditions of their fathers will not be a sufficient warrant for them before God; upon which thing at this day, many simple Catholics ground their faith and religion. To deliver us from that vain conversation, which we had learned from our fathers, Christ died: And shall we follow our fathers steps still? Shall their doings be a light unto us? God hath given us another light to follow. Thy word (saith David) is a Lantern to my feet, and a light unto my paths. I would to God all true Catholics would learn these two lessons out of Saint Peter: And here what need we any such supplies? Christ Jesus himself hath suffered for us; as saint Peter also tells us; and that not sparinglie, but abundantlie.

And the same Author goeth forward in this matter thus, upon that place of saint Paul: Now I rejoice 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 gives us covertly to understand, that he suffers in his flesh, to profit the Church: and that in these his sufferings, that which Christ's 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 took away the fault, but Paul, and other just 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 increase of grace. And therefore these merits of the Saints, although they have been fully rewarded for them: yet because they were also done for others, must needs profit them. Wherefore by good right, they do belong to the treasure of the Church, to be bestowed of any man, for some special cause, or for the great affection of his devotion together with the merits of Christ.

Mark here how he obscures the glory of Christ, teaching that he did not wholly and absolutely redeem us, but in part only; and from the fault, and not from the punishment, due to the fault. And he teacheth, that Paul and other just men, working, do deserve not some part of the punishment only (as he said before) but simply and absolutely the punishment due to the same fault: nay more then that also, the daily increase of grace. Is not that here plainly fulfilled which is written in the Revelation? And the fourth Angel blew his Trumpet, and the third part of the Sun was stricken, and the third part of the Moon, and the third part of the Stars. Is not this to obscure the third part of the Sun (not as Gagneius a Papist expounds this place;) the Pope and his Cardinals, who (saith he) are as it were Suns, and give light to the people: But the true sun of righteousness Jesus Christ? The Holy ghost here names but one sun: If his exposition had been true, it should rather have been said sun’s, in the plural number. But doeth not saint John himself expound unto us, who is this sun? And he had in his right hand seven Stars, and out of his mouth went a sharp two edged Sword: and his countenance was as the Sun in his power. Who is this, but Jesus Christ? This sun Jesus Christ was obscured; a third part of it was stricken, not his whole glory, but some part thereof was diminished. Howe can this prophesy more fitly be fulfilled, then by this doctrine? let all men judge. Seewhat shifts they are driven to, to maintain their pardons. Nay not only the third part of the Sun, but also the third part of the Stars: Those also whom saint John expounds to be ministers of the Church, were smitten, by the Popes fall from heaven, by his proud supremacy. That, proud Boniface, who obtained this superiority of Phocas, fulfilled; which Gregory his predecessor affirmed: That if he should challenge to himself that name of universal Bishop, or Bishop of the whole world (as the Pope doth now) the honor and dignity of his fellow Bishops should be diminished.

Saint Peter also lively paintes out this sun unto us: We have also (saith he) a most sure word of the prophets, to the which you do well, that you take heed, as unto a light that shineth in a dark place, until the day dawn, and that day Star (or as the Greek word importeth) that light-bringer, that is, the true Sun Jesus Christ, arise in your hearts. Saint Peter also, whom they would seem to make so great accompt of, tells them plainly, who is this Sun, not the Pope and his Cardinals, and prelates; but that great light-bringer Jesus Christ, who lighteneth every man that comes into the world. And dare they abridge the beams of this Sun? Dare they measure his merits? dare they pinch his power? O blasphemous doctrine! Doth not the Pope herein declare plainly who he is? that is, that star that fell from heaven, and hath stricken the third part of the sun: who hath done this but he?

Hath not Christ alone himself wholly and sufficiently redeemed us? Jesus Christ did not only sanctify himself for us, that we might be freed from sin and cleansed from our faults: but he also suffered for us, that we might also be aquitted from punishment: And therefore Isaiah saith very excellently: The chastisement of our peace was upon him. And our Savior himself saith upon the Cross. It is finished: No doubt meaning that great work of our redemption. It was the last word he spake: and shall we not believe him? And Saint Peter saith: that we were not in part, but wholly redeemed; not with gold or silver: but with the precious blood of Jesus Christ. And this Granatensis also affirms, speaking of Christ when as he did sweat water and blood: Is not thine anger appeased (O holy Father) with this so miserable a spectacle of thy son? Behold what he suffers, which never deserved any evil? he hath satisfied thee for our sins; he hath paid for our redemption a most excellent price. For one drop of this most holy sweat, is more precious and of more value, then all the treasures in the world. Thus far Granatensis. What shall we think then of his heart blood shed for us upon the Cross? And therefore Peter saith: By his stripes our wounds were not only bound up, and now brought to some good perfection, that after we our selves might heal them (as the Papists teach:) but they were perfectly healed. And David also prophesying of Christ's passion, faith: Let Israel wait on the Lord, for with the Lord is mercy, and with him is plenteous redemption: and he shall redeem Israel from all his sins. And the same also our Savior testifieth of himself: That he is come that they might have life, and that they might have it more abundantly. There is nothing remaining to our salvation; it is abundantly accomplished; that which remains is to our conformation: We must be like fashioned to the Image of Jesus Christ: No doubt they, which deny this abundance of Christ's redemption, which was the end of his coming (as he himself here witnesseth:) deny that he is come. And therefore we may see here, as in a glass, what is that spirit of Antichrist, that shall deny Jesus Christ to be come in the flesh: Surely even they, who although they confess he be come to give life; yet shall deny, that he is come to give it abundantlie: He is come (as himself witnesseth) that we might have life; and that abundantly. Let us mark this well; and let us take heed least by pinching his merits, that we deny not, that he is come.

Saint Paul himself taketh away all parts of justification from man: I know nothing by myself (saith he; ) yet am I not hereby justified: but he that judgeth me is the Lord. As though he should say with David: Although, as concerning this my ministry, I know nothing to accuse myself of; I have declared all the counsels of God, &c. yet there are secret sins, which man cannot espy; from which David prayeth to be cleansed: and therefore no man can justify himself, no not the holiest man in the world. It is God that judgeth. And after he accounts his strict kind of life, wherein he lived even a Pharisee, and his integrity of life among all men, but even as dung, that he might be found in Christ Jesus, not having his own righteousness, which is of the law: but that which is through the faith of Christ, even the righteousness which is of God through faith.

He repeats twice wherein true righteousness consisteth: even through faith in Christ. If Saint Paul accounted his own righteousness, but as dung in God's sight, and all the good works 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 salvation of others? Shall we accompt them as treasures of the Church? Paul accounted not so of his works, as here we may learn of him: and shall we accompt better of our own works, or of the works of any others? The wise virgins also teach all God's Saints this lesson: They plainly confess, that they were afraid least they had not oil enough for themselves; and therefore they would impart none thereof to others: and shall we accompt our selves more rich then they? Surely then we shall show our selves to be foolish, and not wise virgins. And no doubt, such wise virgins are all God's Saints; and yet Poligranes will make them to have merits enow, not only to serve their own turns, but also to be laid up in the treasure of the Church, to profit others: and that for others also they wrought their works. All Christ's servants must say: that they are unprofitable servants, when as they shall have done all things that are commanded them: (which who is able to do?) if they were able to do all God's commandments; yet even then they must say and confess, and that not with mouth only, but with their hearts also, that they are unprofitable servants: much more then now they must confess and acknowledge this, when as they are not able to do the least part of those things, which are commanded them; and when as, those things also which they do, they do very imperfectly. Where are then those works, which they have done for others? where is that wages of desert, which other Papists teach? An unprofitable servant can challenge no wages at all; much less of due desert.

Nay our Savior in that place teacheth all his, what accompt to make of their works: Say (saith he) we have done but that which was our duty to have done. This our Savior teacheth all Christians to say and believe: and shall we not obey him? All Christians works, they are but duties; they are no merits or deserts: they are rewarded of mercy, and not of merit; of promise, and not of performance. They are laid up for themselves, as treasures in heaven; and not (as the Papists teach) in the Popes treasury here on earth, to profit others.

But let us consider what other sounder Catholics then Poligranes, hath written of Christ's redemption, Gagneius expounds that place of Saint Paul to the Colossians thus: I supply the wants, or rather the remnants, of the afflictions of Christ; as Ambrose doth translate it: not that Christ's passions are insufficient for us, but that the afflictions of his mystical body the Church; that is, of the holy Martyrs, are accounted the afflictions of Christ, which he accounts his, saying: That which ye have done to one of the least of these; ye have done to me.

Thus Gagneius expounds this place out of Ambrose: he confesseth, that Christ's passion is sufficient for our redemption; and that the passions and afflictions of the Saints, are honored with that honorable 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 Christ's passion, is nothing else, then to suffer for him, as he suffered for us. For Christ suffered for you (saith Peter) leaving you an example, that you should follow his steps: Christ therefore suffered for us; what now remains? but that we should also be afflicted and suffer together with him: he that doth this, fulfils that was wanting of the afflictions of Christ; not on Christ's behalf, but on his own. For although Christ's afflictions were sufficient to redeem all men: yet on our behalf 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 kingdom of heaven. Therefore saith Saint Paul, The want of his afflictions: that is, that which wanteth for us to do, after his afflictions; I fulfill in my flesh, in steed of Christ, by so long and grievous afflictions for his body, which is the Church. Our afflictions are Christ's steps: we must follow him in them: they are no part of the price of our redemption: they are the way which we must walk in, if we will go to heaven: they are not the purchase of heaven. And these S. Paul endured for the Church, in serving it, not in saving it.

Stella also of Christ's redemption writes thus: Fourthly looking for their master, they make all things ready, they strewe and sweep their whole house: So we also which look for our master, must furnish our understanding with the knowledge of God, and our wills with his holy love, and our memories with the remembrance of all the good things, which we have received of his bountiful hand. For when we were utterly lost and undone, through the sin of our first parents: he redeemed us so perfectly, that Paul saith, where iniquity abounded, there grace superabounded: for by his death he opened to us the gates of heaven, and gave us the resurrection of the flesh.

Stella here plainly confesseth, that Christ redeemed us perfectly, and that by his redemption: whereas by the fall of Adam, sin abounded to punish us and to condemn us, now grace more abounds to pardon us, and to justify us. Christ's grace is not limited within the banks of the Babylonicall Euphrates, that his merits should take away crime, and not pain; that thereby the merits of Friers and such like, might gain riches to the Church of Rome: but it spreades it self far beyond all the banks of man's reason and device. The virtue & force of Christ's passion, no man is able to comprehend: his riches (which all God's ministers are commanded to preach, with Saint Paul ) are unsearchable: they are without bottom or ende. Even unto me (saith Saint Paul) the least of all Saints, is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ: And dare the Pope say, that he hath found out the bottom of them to establish his pardons?

Ferus also very excellently teacheth all Pastors, what is meant by that phrase, when it is said, that the Apostles preached Christ. To preach Christ (saith he) is to teach, that he died for our sins, and rose again for our justification: and that there is salvation in none other: And it is to preach righteousness, sanctification, remission of sins, and redemption. For Christ is become all these things unto us. Therefore he preacheth not Christ, which teacheth to trust in works, or to seek by any means else salvation, then of Christ: As the false prophets do, which teach us to seek righteousness and remission of sins some where else, then in Christ. For they say: Behold here is Christ: behold him there. In Christ only these things are to be found: For there is no other name under heaven, in which we must be saved: To this all the law, and the prophets bear witness, that we do receive remission of sins by his name.

If this be true, then Poligranes and all the Popes pardon-sellers, which teach, that not only by Christ's merits, sins are forgiven; but join the merits of Martyrs, and the treasure of the Church unto them, preach not Christ by his judgment: nay they are false Prophets. Neither here, nor there; in no place else, nor in nothing else, remission of sins is to be had; but only in Jesus Christ: no not at Rome in the year of Jubilee, saith Ferus.

Again 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 do no more, but preach and exhort: the which he that shall diligently do, is guiltless before God if any perish.

Ferus of Christ's satisfaction very excellently writes thus: What sorrow was ever like mine, from the crown of my head, to the sole of my feet, there was no found part: what therefore remaineth (O father) but seeing that I make satisfaction so abundantly, but that thou lay apart thine anger, forgive them, have mercy upon them, and pour upon them the streams of thy grace?

Upon these words, It is finished, Ferus writes thus: Behold now (the Lord be praised) by me is finished whatsoever my Father hath decreed. I have suffered whatsoever the law and the prophets have foretold: and whatsoever was necessary or profitable to man's salvation. The sacrifice is made; the figures are fulfilled; the shadows are taken away.

From whence springs the patience of Martyrs? but hereof; that a Martyr by devout and continual meditation, doth hide himself in the stripes and wounds of Christ. The Martyr stands in this triumphing and dancing, although his body be all rent, and the Sword pierce his side: he beholds the holy blood to boil out of his fide, not only valiantly, but joyfully. Where then is the Martyrs soul? Surely in safety: that is to say, in the rock; that is to say, in the bowels of Jesus: His wounds being open, that he may enter in thither. If he were in his own bowels searching them, without all doubt he would feel the Sword; he were notable to abide the pain, he would yield, he would deny.

See how fitly Christ applieth plasters unto our wounds. Sin first is conceived in the heart: for concupiscence begets sin, and after it is by our works finished. So Christ is first sorrowful in heart, and after outwardly, that he might take away all sin, and fully make satisfaction for us. So that by Ferus judgment, Christ's salvation was full and perfect for us. All men were like those two debtors, whereof our Savior speaks in the Gospel: To whom when they had nothing to pay, the lender forgave mercifully: so hath God freely forgiven us our sins, for the satisfaction of Jesus Christ. All our tears and kneeling down, and works of mercy, and repentance for our sins, are but signs to so merciful a Lord, and of the loathing of our sins. And after Ferus writes thus: I am he: by this word Christ puts himself in our stead, patiently about to endure whatsoever the justice of God should endure for our sins.

And a little after: For this cause especially he would not have his Apostles die with him, least we should think that his death alone had not sufficed: and therefore he would die alone, that he alone might be acknowledged our Savior. I have trodden the Winepress alone (saith he) and of all nations there was none with me. And therefore Moses also saith: God alone was his God, neither was there any other God with him. Therefore he redeemed us, and not we our selves, &c. But the Church of Rome adds the Apostles and Martyrs merits to Christ's; as though he alone had not redeemed us, and calls those the treasure of the Church.

In these manifold sufferings of Christ, we see, as it were with our eyes, our injustice, how wicked, how full of sins we are, but especially we were. For how vile here Christ outwardly appeared to men: so vile were we before God in our souls; yea, what kind of one Christ is here, such should we have been forever, unless he had taken these things on him.

And after: Here let us consider our selves, as here Christ with one consent, and with great joy of his enemies, without all pity, without all hope of deliverance, or of returning back again, no man assisting him, or knowing him, is led to the judgment of death: So we should have been led to that horrible judgment of God, unless Christ had put himself in our stead. Therefore if thou mind to stand in God's judgment, rely upon Christ then, by faith. For without him none can stand in the judgment of God. For no man living is justified, or found righteous in the sight of God.

And after, speaking of those things which Christ had suffered at the hands of the Jews: Although (saith he) those things which we have heard already, had been enough for the redemption of all the world; yet he would suffer more then these, that he might fully satisfy for our sins; that considering the greatness of the remedy, no man might ever have cause to despair. And speaking of his whipping he 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 perpetual shame: which surely we should have been, if Christ had not endured this nakedness and shame for us.

But that agony of Christ signified nothing else, hut the fear of our conscience before the judgment seat of God: for the soul (now the time of the judgment drawing near) is touched with the feeling of our sins, which being touched, begins now altogether to tremble and quake, and even to perish, being now alone before the tribunal seat of God. Of which trembling Job said; If he shall suddenly cal man to an account, who is able to answer him? This fear was also shown in that feast of the Gospel, whereas he, who having no wedding garment, being examined of the Lord, was straightwaies dumb. The godly are sometime possessed with this fear, as appeareth in Job, and David saith; O Lord, chasten me not in thy wrath, because there is no health in my flesh, by reason of thy displeasure. So also Hezekiah: I (saith he) said in the midst of my days, I shall go to the gates of hell. Least therefore that we should be ever in danger of this fear; Christ was for our sakes in this agony. Therefore when that temptation shall invade us, let us pray with Hezekiah: O Lord, I am violently afflicted, answer thou for me: and with David; under the shadow of thy wings protect me. Man is not able, no not the holiest man, to appear before the tribunal seat of God, without this fear and quaking: his best works are imperfect. And therefore Christ was in this agony for him, &c.

And after, the same Ferus writes thus: Yea, that which was done in Pilate's judgment, the same falls out in the judgment of God. On the one side stood that notable thief Adam, with all his posterity, who all of them had deserved death: on the other side, stood the most innocent Son of God. Now one of these by God's justice was to suffer death; and God of his great mercy spared Adam, and yielded his most innocent Son up to death for him. Let us embrace this great mercy of God (brethren) and be thankful to God for it.

And of Christ's spoiling of his garments, he writes thus: He is turned naked out of his garments, which clothes the heavens with Stars, and the earth with flowers: and what kind of one the first man was, when he dwelt in Paradise, such a one the second Adam entered into Paradise again. He suffered therefore himself to be spoiled of his garments, that he might receive for us, the garment of innocence; he was not ashamed to stand naked before all men, least we should be found naked before god the endured shame, that he might cover the guiltiness of our consciences: for he is blessed, whose sins are covered.

And upon these words, (He that is washed, needs not but that his feet only should be washed) he writes thus: This second washing is not done 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 baptism have suffered shipwreck, may swim out. Of this washing Isaiah speaketh: Be ye washed, be ye clean: and this washing of our feet by repentance, must be done ever. For the way wherein we walk, is mirie, as David saith; and Jeremiah, the mire sticks to Hierusalems feet; and saint Paul: He that shall cleanse himself from them shall be a vessel of honor.

But this may trouble some perchance, that Christ addeth. But is all clean: how is he all clean, which is commanded as yet to wash his feet? Yea, how can he be all clean which is baptized, when as the Scripture in every place affirmeth, that no man is without sin? It is most true, that no man is without sin: and yet notwithstanding, it is also true, that he is all clean, that is, purified by faith. For he because he is grafted into the body of Christ, by faith, doth participate and possess the holiness and purity of Christ: And therefore Paul said to them that believe, ye are washed, ye are sanctified by the name of our Lord Jesus Christ. And again, there is no condemnation to those that are in Jesus Christ. Therefore they which are grafted into Christ, are called holy, for the faith, name and blood of Christ; although in the mean time, in themselves they are nothing else but sinners, and have in them much sin as yet, but no condemnation, because they are accounted just with God through faith in Christ. Hereof it is, that Paul speaks of himself: with my mind I serve the law of God, but with my flesh the law of sin. Ferus here plainly teacheth, that man's righteousness is by imputation of the righteousness of Christ, and not by any inherent righteousness in himself.

And again, speaking upon Stephens death, he gives these notable lessons upon these words: (Lord Jesus receive my spirit.) He rails not, nor curseth not; but with great modesty calls upon God: To him alone he cōmits his soul. Here I would have thee also learn the best manner of dying: First he is careful not for his body, but for his soul: the wicked do contrary. Secondly, he calls upon God, distrusting in himself, and of his own merits: but the wicked trust in their own merits, and therefore they build upon the sand. Thirdly, he confesseth his faith briefly: but most perfectly, calling him Lord, who is able; and Jesus, who is also willing to save. These three things are especially to be marked: for they are very necessary to a blessed and happy death: For they are blessed which die in the Lord.

I would to God all true Catholics, which mind to die well, would learn these three lessons of Saint Stephen out of Ferus: First, to have more care of their souls, then of their bodies. It makes no matter, what manner of death they die, or what cost be bestowed upon their funerals: let them do good and bestow their goods themselves, while they are in the body. Secondly, that at the hours of their deaths; yea and all their life long also, (if then in that extremity) they would call upon none other, but, as Saint Stephen doth here, upon Jesus Christ. Thirdly, that they would condemn themselves, as unprofitable servants, before the majesty of God, and not trust in their own merits: as Ferus here teacheth them. And here if Saint Stephen trusted not in his Martyrdom, being so notable a work, neither was it laid up in the treasury of the Church, to help the salvation of others; much less the works of any other: as Poligranes teacheth. And lastly, that they would confess the Lord Jesus, even this short faith, these two words, as Saint Stephen did. For as Saint Paul saith: God will make his account, and gather it into a short sum, with righteousness: for the Lord will make a short count upon the earth. God will make now a short account with his faithful servants, with them that believe in Jesus Christ, they shall not be called to so strict account of every idle word, as the Infidels shall: they shall be blessed because their sins shall be covered, and because Jesus Christ at that great day of account, shall not be ashamed of them. That they would confess, I say, but even with S. Stephen these two words: Lord Jesus: That he is a Lord of death, of hell, and of the Devil; and therefore is able to save them: and that he is Jesus, who calls all that are heavy laden with the burden of their sins unto him. And therefore be thou never so blind, even as blind as Bartimaeus, thou mayest boldly come unto him as he did, when as he called him: and thou shalt not only receive thy sight; but also be saved, as he was. Who never repelled any from him, not halte, not lame, not leapers, not possessed; nay who raised even dead men up again: and therefore is willing to save. They which acknowledge but these two things from a lively faith, need no more. This is the sum of Christian religion: thus Stephen died, and in this Religion.

Again, the same Ferus speaking of the word of God faith: That is rightly called the word of grace, because it preacheth grace, and comes to us of the grace of God, and it condemns merits.

And again, Of this Chapter as well the preachers of faith, as the Preachers of works, make their brags; and therefore it is most diligently to be marked of all men: the question was, whether the law was necess • rie for them which were converted to Christ; or whether faith in Christ sufficed? The same question is now also amongst us: whether faith or works do justify? It is not called in question whether good works are to be done or no: for all are forced to confess that; that good works must be done: but whether they justify or not? The Apostles conclude, that faith justifieth, and not works, nor the law. And why doth faith justify? because it leans upon the grace and mercy of God, upon the promises of God, upon the merits of Christ. Why doth not the law justify? because no man ever kept it. Why do not works justify? because they are imperfect: All our righteousness is like a defiled cloth.

This is the sum of the Apostles council, saith Ferus; what can be spoken more plainly then this? Here are questions proposed and answers shaped to them: and the conclusion is, that faith only justifies, because it relies wholly and only of the mercy and promises of God: and that works, no not of the best men, cannot justify, because they are imperfect.

I wish that all they which cry out, General councils, General councils, and will believe nothing but that which general councils do teach, would mark diligently the conclusion of this first General and Apostolical council, in this great and weighty matter, even in the salvation of their souls: and that they would condemn all other general councils, which do not agree with this both in matter and form. They direct their decrees from that general thus: It seems good to the holy Ghost and unto us: Not, it seems good to Peter & to us, which should have been the title, if Peter had been the head of the Church: but they make the holy Ghost Christ's Vicar and his vicegerent. As he also himself doth: 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 unto you: but if I go away, I will send him unto you. The holy Ghost comes here in Christ's place, and he is his Vicegerent; he placeth Bishops and Pastors in the Church; he separates Paul and Barnabas to the work he appointeth them: he sent Peter to Cornelius. He is President in this council. And is not this to govern and to be head of the Church?

And a little after, Ferus writes thus: This is the chiefest point of all Christian Religion, upon which all other do depend, that in Christ Jesus is all fullness: and therefore all that are justified, are justified only by faith in him, and by nothing else. This is the sum of all the Gospel, this is the matter of all Saint Paul's Epistles, especially of those which he wrote to the Romaines, Galatians, and Hebrews. And here mark the conditions of false Apostles: First, they brag themselves to be Christians. They departed from us, but they were none of us; they are accounted in the number of Christians, when as they are nothing less; although they be baptized with water, and partakers of other mysteries, yet they are not baptized with the spirit, nor incorporate into Christ, from whom their life doth so greatly disagree. Counterfeit Christians have ever done more harm to the church of Christ, then Infidels: no enemies more hurtful, then false teachers, and especially then those, which teach men to trust in their works. For these reach us a broken staff and daube up the wall without mortar: these Christ bids us beware of, saying: Beware of false teachers.

Here Ferus declares his judgment plainly concerning our justification: That we are justified (Unica fide in Jesus Christo) by only faith in Jesus Christ: and that this is the chiefest point of Christian Religion: and that this doctrine Saint Paul taught almost in every of his Epistles: and that they which teach men to trust in works, are false teachers. If this be the chiefest point of Christian religion (as it is indeed) then in the chiefest point of Christian religion Ferus is on our side. And as Basel writes of the Philosophers: The wise men of Greece (saith he) have disputed much of the natures of all things: but there is no reason, there is no firm or set opinion among them: the latter opinion ever overthrowing the former, so that we may easily overthrow their opinions, when as they by their mutual distension, are sufficient to overthrow themselves: so I may say of the Papists.

Secondly, if they be false teachers, which teach men ts trust in their works, by Ferus his judgment, then are the Papists false teachers. Again, of Christian righteousness Ferus writes thus: He speaks not only of that righteousness which gives every man his own (speaking of Saint Paul making his Oration before Felix and Drusilla ) but of Christian righteousness, which is faith in Christ. Only faith in Christ by Ferus his judgment, is Christian righteousness. The works of the Pharisees were, no doubt, as painful as are now the works of the Papists: They fasted twice in the week they prayed, they paid their tithes truly, they were no extortioners, they offered no man violence or wrong: For Saint Paul is said to have been brought up in the City of Jerusalem at the feet of Gamaliel, and instructed after the perfect manner of the law of the fathers. And their works were done also in the faith of Christ, as well as ours: they all believed that Messias should come, as we now do believe that he is come: and yet because by these their works they went about to justify themselves, God condemned them and their works; they lost all their costs, and pains, and labors whatsoever. Let all Christians learn to be wise, by their examples, that they also loose not the works which they have wrought. God cannot abide this mind in any of his servants, that they should go about to justify themselves in his sight: All mouths before his Majesty must be stopped: All glory must be ascribed to him alone. And therefore were we made and predestinate, that we should be to the praise of the glory of his grace. Let all men mark well this end.

Osorius also contrary to the assertion of Poligranes, of Christ's merits and redemption, writes thus: He was so despised that we accounted him not a man: but he bare our infirmities, and sustained our sorrows. But we supposed that he had been stricken and rejected of God for his own sins. But he through his wounds did bear the punishment of our rebellion, and was afflicted for our iniquities. For this he took upon him, that he might establish by his punishments, the nouriture and discipline of our peace; by which he was to make us perfect friends with God, and that he might heal our wounds by his stripes. For we all have gone astray like sheep, & every man turned his own way: but the Lord appointed unto him the punishments due to our sins. These and many other things, the Prophet Isaiah prosecutes, by which he declareth the intolerable sorrows of Christ, and his most bitter and unspeakable torments. Thus far Osorius. In which words he teacheth that Christ suffered, not only for the faults; but also for the punishments due to our sins: And that by his sufferings we are made perfect friends with God.

And after he writes thus: But how this most pleasant liberty was established, it is worth the marking: that there might an end be made (saith he) to sin: (Sin is iniquity against God, which contains in it, the seeds of all evils:) And that this sin might be sealed up; that is, that it might now no more appear, or show it self, but that it should now be so covered by the mercy of God, as though it had never been committed: even as David saith; Blessed are they whose iniquities are forgiven, and whose sins are covered. Such a perfect redemption and propitiation of all our sins, Osorius attributes to Jesus Christ.

Again, of the merit of Christ's redemption the same Osorius very excellently writes thus: God's justice required that there should be a just recompense 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 just satisfaction for the offense, the equity of God's justice did not suffer, that mankind which had offended the Majesty of God, and was now spotted with all manner of sin, should be received into God's favor again: therefore it was meet, that man's nature being joined to the nature of God, should be so rich, that it should abundantly make satisfaction to God the father for the sin of all mankind. Therefore Christ borrowed this of his divinity, that his body being holy, innocent, and stained with no spot of sin, should have in it infinite virtue and force, whereby it might pay all the debt we were bound in. And hereof he saith, I paid them the things I never took.

And a little after he writes thus: He that hath given us the blood of his Son, what will he deny us, that is necessary to our salvation? He that spared not his own Son, as Saint Paul saith, but required of him the punishment due to our sins: how will he again now punish us, if we shall be unthankful for such a benefit? So that Osorius here plainly affirms, that God required of his son Jesus Christ the punishment due to our sins; and that whatsoever we now can suffer, is but our duties; is but thankfulness for so great a benefit.

And after: We must be followers of God, and if God could not be imitated unless he were seen; and if he could not be seen, unless he became man, that he might stir up men to the earnest desire of true virtue, not only in words, but also by examples; what thing could be invented either more profitably or wisely to man's salvation, then to see the Son of God, for man's salvation, even as it were shot thorough with reproaches, torn in pieces with wounds, tormented with griefs, and enduring all these with an invincible patience; that he might not only suffer punishment for us, but that also be might strengthen our minds with the example of his heavenly virtue, and with invincible patience. Let us mark how he saith, that he suffered the punishment for us.

David also in the Psalms teacheth us very excellently the great benefit of Christ's redemption: O Lord (saith he) thou art now well pleased with the land (where the Hebrew word (Ratsitha) which he useth, signifies the greatest good will that can be) Thou hast turned the captivity of Jacob. Jacob is now delivered from Satan's tyranny; thou hast broken the Serpents head, as thou hast promised: thou hast quite taken away the transgression of thy people. That prophesy of Micah is now fulfilled: we may say; He retaineth not his wrath forever, because mercy pleaseth him; he will return, and have compassion upon us: he will subdue or take with violence all our iniquities, and cast all their sins into the bottom of the Sea. Our sins done away by Christ's redemption, shall never be seen anymore: this we must all believe. And as Moses said to Israel of Pharaoh and his army: Fear ye not, stand ye still, and behold the salvation of the Lord which he will show to you this day; for the Egyptians, whom you have seen this day, ye shall never see them again. So Saint Paul saith to all Christians: Wh • shall lay anything to the charge of God's elect? It is God that justifieth, who shall condemn? It is Christ which is dead, yea rather which is risen again, who is also at the right hand of God, and makes request also for us. And our savior saith; Now is the judgment of the world, by faith or incredulity; by receiving me, or not receiving me: And the prince of this world is cast out of doors. And again, I saw Satan like lightning fall down from heaven. As verily as Pharaoh is drowned in the red sea; so that the Israelites which then saw him and his army pursuing them, never saw him anymore: so verily is this our spiritual Pharaoh & his army, which pursues all Christians, drowned in the sea of Christ's blood, in the bottomless depth of his redemption, that the faithful shall never see him anymore. He shall not dare, or be bold now to appear in God sight, to accuse them: He is now quite cast out of doors. By the blood of the Lamb now; and by that mighty Michael Jesus Christ, is that great Dragon, and all his angels conquered, they prevailed not, neither was their place found anymore in heaven.

And thou hast covered all their sins.] Here is also the propitiation of Jesus Christ: he is that golden covering or propitiatory, that covered the whole ark. No part of the ark here is excepted: and therefore he also covered the blessed virgins Mary her sins: