The True Catholic

3. Of special grace.

M Aster Bellarmine of special grace and mercy, writes thus: The Catholics dissent from the heretics, first in the object of a justifying faith, which the heretics restrain to the only promise of special mercy: but the Catholics will have it as general as the word of God is; nay they affirm constantly, that the certain promise of special mercy doth belong not to faith so properly, as to presumption. This is Master Bellarmine's resolution, the Chiefetaine and Goliath of the Romish army. But mark (I beseech you) how Goliath his head is stricken off with his own sword: Ferus a Papist and a Frier, of this matter writes thus: This brings (saith he) great comfort to an afflicted conscience, to know, that Christ's promises (such like as these are:) Thy sins are forgiven thee: and again, it is your fathers pleasure to give you a kingdom: and again, your father knoweth that you stand in need of these things: do not belong only to the Apostles, but do belong also to him.

But most plainly in his Sermons upon Job he teacheth this doctrine: Thirdly (saith he) he doth not say only a redeemer lives: but that my redeemer lives: and not without an express signification of his mind, (as we say, & that not coldly, or for fashion sake.) For what good doth it me, that Christ is a redeemer, unless he be also my redeemer, unless he have made me partaker of his redemption? Satan knew that Christ was a redeemer, but he cannot call him his redeemer: therefore all the force of this sentence consists in this word (mine:) let us therefore endeavor to fashion our faith to this. Neither is it sufficient if we do believe, unless we believe with a certain hope and assurance. If I believe that there is a God, and do not believe that he is my God; that faith brings me no comfort: for the Devils believe the same, and tremble: Such a faith profiteth nothing. But then I believe aright with a joyful assurance of my heart, if I cannot only say, I believe that there is a God, but I believe he is my God: nor only I believe, that God is a father; but I believe that he is my father. This to conclude, is that, that makes the heart merry: this is the true confession of the faith: this God requires. Hear, O Israel, I am thy Lord God; that is to say, I will not that thou account me for a God only, but that thou have me for thy God; but then thou shalt acknowledge that I am thy God, if thou shalt boldly call upon me in thy necessities; so Christ will not that we shall only say: Father which art in heaven; but Our Father: as he himself hath prayed in the garden. After this manner also Thomas made a confession of his faith: my God and my Lord: acknowledging Christ not only to be a God and a Lord, but also his God and his Lord. So doth also Job in this place: I know that he is a redeemer; and I know that he is mine. Let us mark how plainly he teacheth this doctrine, and strongly he confirms the same against Master Bellarmine's former position.

Philippus de Dies a Frier also of this matter, agreeing with Ferus, writes thus: O immutable God (saith he) wherefore when as there are so many wicked men in the world; some for gaming, some for pleasures, some for pride, some for covetousness: thou sayest, there is but one lost sheep? because the most sweet Jesus wills, that thou shouldest believe, that he sought thee, so that if thou hadst been in all the world alone, he would for thy sake only have died. Therefore everyone is to account himself, as that lost sheep, and should think these benefits of his redemption, not as universal, but as particular, even done for him: And as for such like benefits, should show himself thankful. What can be more plain then this, that every man ought to account himself that lost sheep? And that Christ died for him alone? And that not for a general benefit, as Mayest. Bellarmine teacheth; but for such a particular benefit bestowed upon him alone, he should be thankful. Surely their doctrine diminisheth this thankfulness.

Philippus de Dies of special grace writes thus: In every temptation of our faith, we must fly to this point, saying: My Lord Jesus Christ is the natural son of God, and the same is also God with the father, and the holy Ghost: and therefore whatsoever he hath taught or said, concerning the Sacraments of grace, of the glory of heaven, & of the pains of hell, is a most certain and infallible truth.

Stella of special grace writes thus: Mark that he saith to them which wait for their Lord. Wherein thou must take heed that the God which shall come unto thee, both that he be thine, and that thou be God's. So that thou mayest truly say with David: I am thine, O save me, because I have sought thy righteousness. It is a bird seldom seen upon earth, that can say to God: I am thine: He can say so truly, which cleaves to God with his whole heart and affection. Can he say so which is greedy of money, or which cleaves to a whore? He which thinks of the world, and seeks after worldly things, without doubt is the worlds, as also they are the Devils that serve the Devil. Lust comes and saith, thou art mine, because thou thinkest of those things, which concern the body & concupiscence. Covetousness comes and saith, thou art mine, because thou takest care for money. And so other vices. Howe canst thou, which art such a one, say to God, I am thine? And he addeth by and by: Because I have sought thy righteousness; that is, I have sought nothing else: I have sought but y ^t which belongs to thee. Some seek jewels, gold, silver, and precious stones, dignities, pleasures of the flesh, revenge of their enemies: but I have sought for thy righteousness; I cannot possess but that which belongs to thee: I am thine, because my portion is not in these earthly things, but only in thee, &c. As we are God's, so also we must everyone of us accompt God to be ours, by Stella his judgment.

Ambrose speaking of that place of S. Paul, Rom. 8. writes thus: He hath wonderfully added that, (that he gave him to die for us all:) that he might declare that he loved us all so, that he gave his dearly beloved son, even for everyone of us.

And in another place, speaking of Christ he writes thus: He died but once: but he died for everyone that is baptized into the death of Christ, that we may be buried with him, and may rise again with him, & may walk in the newness of his life. And after, the chief Priest is dead for thee, is crucified for thee, that thou mightest stick fast to his nails: for he took thee and thy sins upon him on that Cross, the obligations of thy sins were fastened to that gibbet, that now thou shouldest owe nothing to the world, which thou hast renounced.

Ferus also of the same matter writes thus: Fourthly as it was said to Christ, Let God deliver him, if he will have him; so this is the fourth temptation of the godly when they are tempted, whether God love them or not. Where this word (him) hath a great force: let him deliver him, if he will have him. For who doubts, but that God knows how to save, and is also able and willing to save? For God is the God of salvation (as saith the Psalm:) but whether he will save him or no, this the Devil calls in question; especially if a man have lived among the wicked, as Christ was here among the thieves. Therefore it is a great temptation, when the Devil makes a man doubt, which trusts in the Gospel: that although he believe that Christ is our righteousness; yet that he should doubt whether he be his righteousness, or no, &c.

Every true Christian must believe in particular, that Christ is his righteousness, if he mind to overcome the Devil, and be saved. To believe in General, that he is the righteousness of all men, is the mark the Devil shoots at; and this doctrine the Papists some of them do now teach. But he must go further that will be saved, and apply this sovereign plaster of Christ's death to himself, and to his own soul, and believe that he is his righteousness also.

Granatensis also of the same matter writes thus: But thou (O Lord) as thou art omnipotent in virtues; so thou art sufficient for all men in love; thou art infinite in them both: and therefore, that cannot be wanting to any which hath neither lymits, nor any ende, although it be divided amongst many. Even as no man enjoyeth less the light of the sun, because it shineth to all men, but he receiveth so much thereof, even as though he were alone in the world; so that heavenly bridegroom loves no less all the Godly souls, both in particular and in general, then if it were one soul alone. For he is not a lover like to Jacob, whose love towards Leah was colder, for the fervent love wherewith he loved Rachel: but as an infinite God, whose virtue is no less in every particular person, though it be divided also amongst many.

And after, The Philosophers say, that goodness is to be beloved of it self: but also that everyone loves his own goods the best: for when as man loves himself by nature, it follows by a necessary consequent that he must love all his own things, as proper and pertaining to himself alone. Wherefore everyone loves his own house, his own vineyard, his own money, his own servants, his own horses, and whatsoever he possesseth: for all these serve to his use: and therefore man as he loveth himself, so he loves all things which belong to himself. Therefore if then thou my Lord God, be not the only best good thing in the world, but also my best good thing that I have in the world, I mind here to consider in what degree thou art mine, and by how many titles thou art mine, that hereby I may more manifestly know how greatly I ought to love thee. Therefore I see (O my God) that thou art my Creator, that thou art my sanctifier, and that thou art my gloryfier: Thou art my helper, my governor, defender, tutor and keeper: thou sustainest me, thou encouragest me, thou preseruest me: thou, to conclude, art my God, thou art my Lord, thou art my salvation, thou art my hope, thou art my glory, thou art all the good things I have. Thou art all these things unto me, O Lord, as thou art God: but in that thou art man, there are many other titles, other duties, and other bonds, wherewith I am bound to thee. Thou art my repairer; for thou hast made perfect again man's nature, which by sin was corrupted and weakened: thou art my deliverer; for by thy captivity, thou hast delivered me from the tyranny of sin, death, hell, and the devil, my deadly enemy: thou art my redeemer; for with a price and incomparable treasure laid out for my sake, thou hast redeemed me from that servitude, into the which thorough sin I was fallen: thou art my King, for thou gouernest me with thy Spirit: thou also hast fought for me, and hast delivered me from the hands of mine enemies. (And so going forward, he reckons up a great many benefits of Jesus Christ to his Church, and after concludes thus.) All these things thou art, O Lord my God, and more then these, both to all, and to everyone, and to me alone. And therefore with what face shall I not love thee, Lord, to whom I am bound by so many titles and means?

Michaelab Istelt cites thus Granatensis, praying: But when as indeed every good thing is to be believed by it self; yet notwithstanding everyone doth love his own good the best: I will therefore love thee, O Lord my God, not only because that thou art the best good thing, but because that thou art my good too. For when I consider and way with myself, by how many titles and means thou art become mine, my very entrails melt within me: and I cry out with the Bride, My love is mine, and I am his. For thou, O Lord, art my creator, thou art my sanctifier and glorifier, thou hast given me the essence of nature, thou hast given me the essence of grace, and thou wilt give me the essence of glory. Thou art my helper, my governor, my defender, my tutor, my preserver, and lastly, thou art my Lord, and my God; thou art my salvation, my hope, my glory; thou art all the goods I have. And truly thou art all these unto me, in as much as thou art God, in as much as thou art the Creator and preserver of all things: but in that thou art man, there are many other titles, other duties, and other bonds, wherewith I am bound to thee, and thou to me: for the which also, I ought of good right to love thee (if it were possible) with an infinite love, &c.

Granatensis here affirms, that God is not only the best good thing in the world; but that he is his good to him. And what is this else, but to teach men to believe special grace?

Granatensis also himself, of special grace writes thus: Amongst all those losses, which the sinner incurres thorough his sin, there is none greater or more to be lamented, then that he loseth God himself: for this is the root and fountain of all other losses: For to have lost God, is not to have God a special father, tutor, pastour, and defender, and now to have changed him from being a most loving Father, into a most severe Judge. Here is the very word used, that God is as it were a special father, protector, and defender to everyone of his.

Granatensis in another place of special grace writes thus: O Lord, remember thy words, which are most comfortable, which sometimes thou spakest by the mouth of thy Prophet: But thou having plaide the harlot with many lovers, yet turn again to me (saith the Lord.) Wherefore, O merciful father, I trusting to this thy promise, turn to thee with my whole heart, no otherwise then if thou hadst called me alone, and hadst invited me unto thee with this sweet word. As Granatensis doeth apply this promise of God particularly to himself: so he teacheth all Christians, how they must also apply all the rest of God's promises, particularly to themselves.

Granatensis again of special grace writes thus: We have not (saith he) a fitter Shield against the darts of sin, then ever to have in our memories, what faith hath revealed against sin. And that faith may work this thing in us, it is necessary, that we frame our selves sometimes to think, and consider attentively, what faith saith. For if we shall not do this, we shall account the letters of faith, as shut and sealed up from us, which although they contain, either very good or very evil news; yet they shall neither make us merry, nor sorry no other ways, then as if we had never received them. For we have not opened them, and seen what is in them. And what can be more fitly said of the faith of wicked men? For there can be nothing more terrible, nor more joyful, then those things which are handled in Christian Religion. But the evil, as though they had never opened this Epistle, that they might have seen what had been contained in it, they never think of this mystery of their faith, but run forcibly into all manner of sins: so they never feel those good motions and alterations, which faith works in others. Therefore it behooveth everyone of us, that sometimes we diligently scan over these letters, and that we read them diligently, and that we mark attentively; what they teach, which all are done by the means of consideration, or meditation: for this is that, which lightens obscure things, and so by lightning our understanding by the greatness of the mysteries, inclines our will also (as much as it is able) that we may live according to the rule of them. God would also prefigurate this our duty in the old law, when as among the conditions of clean beasts, he puts down this also; To chew the cudde: not that God hath such great care of beasts; but in this, he would give us to understand, the condition and duty of clean spiritual beasts; that is of just men: to whom it is not enough to have eaten the heavenly things, by believing them by faith, but they must chew them over again by consideration, thinking on the mysteries which they believe, & thoroughly discussing the greatness of them, and dispersing this meat by & by through all the spiritual members of the soul, that it may be the food & sustentation thereof. By Granatensis his judgment, every Christian must open the letters of faith, that is, the holy Scriptures, which God hath as it were sent privately unto him, and he must look into them, and examine and mark them well, and apply them to his own soul. The wicked keep these Letters, as it were sealed, and never mind them, and so run forciblie into their sins. Also the clean Beasts, wherein God delights only, must chewe the cudde everyone of them; and distribute this spiritual food to the particular spiritual members of their souls. They which do not so, are unclean in God's sight, howe devout and religious soever they seem in the eyes of men. And is not this to have a special faith?

Again he writes thus: The Scripture (saith he) is the fountain, from whence the just man draws the waters of comfort, by which he is strengthened to trust in God. For there you see the greatness of Christ's merits, which is the head and foundation of our hope; you see there the greatness of the goodness and sweetness of God, expressed in a thousand places; his providence whereby he preserves and keeps his; his mercy whereby he receives those that draw nigh unto him; the promises and certain pledges which he hath given them, that he will never forsake them that put their trust in him. You see nothing oftener repeated in the Psalms, promised in the Prophets, declared in the Histories, from the beginning of the world, then the favor, loving kindness, & benefits, which God hath ever used towards his: how he hath ever helped them in all their tribulations and afflictions: how he never forsook Abraham in all his journeys, Jacob in all his dangers, Joseph in his banishment, David in his persecutions, Job in his griefs and sicknesses, Toby in his blindness, Judith in the achieving of her valiant act, Hester in her Prayers; the Maccabees in their wars, and triumphs; to conclude, how he hath defended and patronized all which with humility and with a religious and sincere heart, have craved his divine help? These, and such other like, do encourage us, least we should be weary in trusting in him.

This is Granatensis counsel, that every particular man should apply all these examples to himself, and thereby have an assured hope in God, that God will never leave him nor forsake him, as he did not any of these. And is not this to have a special faith and trust in God?

But most manifestly of the Passion of Christ, he writes thus: Do not (saith he) think these things, as a thing that is past, but rather as a thing present, and not as another man's griefs or sorrows, but even as it were thine own. Imagine that thou thyself stoodst in that place wherein he is which suffereth, & examine thyself what thou wouldest do, if any man should bore thorough any menber thou hast so tender & sensible as the head is, with so many thorns, and should thrust them even to the very boanes, so that they should pierce thorough thy temples, thy hinder part of thy head, and thy forehead: what talk I of thorns? thou couldest not endure the prick of an Needle: What torments then suffered the most tender head of thy Savior, bored thorough with so many and cruel thorns?

O thou brrightnesse of thy Father! who abused thee so greatly? O thou most clear glass of the divine majesty! who be spotted thee so filthily? O thou flood, which runs out of the earthly Paradise, and with thy stream makes glad the City of God! who troubled these thy so sweet and pleasant waters? My sins, O Lord, have troubled them: mine iniquities have defiled them. O wretch that I am! O miserable man! how have mine own sins defiled mine own soul? If other men's sins have filthily polluted the most clear Spring of all beauty; Oh good Jesus, they are my sins, which prick thee, my foolery and vanities are the purple wherewith thou art mocked, mine hypocrisy and feigned holiness are those ceremonies and cappings and kneelinges, wherewith they do mock and despise thee, my pomp and vain glory, are that crown which is put on thy head scoffingly, and yet with intolerable grief: In all my works, O Lord, I am thy hangman: in all places I am the cause of thy griefs. Hezekiah purged the temple of God, profaned of the wicked; and he cast out all the uncleanness thereof into the brook Cedron, saith the Scripture: I am (O Lord) thy lively temple profaned of the devil, and defiled with most vile sins: but thou art that most clear fountain of Cedron, who by thy stream maintains all the beauty of heaven. Into this fountain were all my sins cast, and all my iniquities were drowned in it. For thou by the merit of thy unspeakable humility and charity, by which thou wast moved, that thou shouldest take all my sins upon thee, diddest not only deliver me from them: but also madest me partaker of thy goods. Thou vndertookest my death, and thou gavest me thy life: thou tookest upon thee my flesh, and thou gavest me thy spirit: thou tookest upon thee my sins, and gavest me thy grace: Therefore, O my redeemer, all thy treasures, and riches are mine. Thy purple clotheth me; thy crown honoreth me; thy wounds make me beautiful; thy sorrows are my pleasures; thy bitternesses refresh me; thy stripes heal me; thy blood enricheth me; and thy love as it were makes me drunken. But what marvel is it if thy love were able to make me drunken, when as the self same love, wherewith thou hast loved me, was able to make thyself drunken, who made thee as another Noah, naked and to be laughed at in the people's eyes. The purple garment of thy fervent love caused thee to bear that scornful purple, and the zeal of my salvation moved thee to hold in thy hand that reed of despite and the pity wherewith thou pitiedst me, being now about to perish, crowned thee with that crown of shame. Thus far Granatensis. This every true Christian must believe and apply to himself: and is not this to have a special faith?

And again, the same Granatensis writes thus: That our will may be inclined to love God, it behooveth that our understanding go before it; weighing diligently how worthy to be believed God is in himself; and then next how good he is towards us. I think there is no man but knows how great the goodness of God is, his sweetness, his kindness, his liberality, his nobility, and of all other, his perfections which are innumerable. Again, how pitiful he is towards us, how tenderly he loves us, what hath he not done? What hath he not suffered even from his birth to his Cross for our sakes? what great good things hath he prepared for us, even from the beginning? how many bestows he upon us even now presently? how many will he give us hereafter? from how great evils hath he delivered us? how patiently hath he waited for us to come to repentance? how lovingly hath he dealt with us, in bestowing all his benefits upon us, which are innumerable?

By considering and meditating diligently, and exercising himself in the deep contemplation of these benefits, man shall by little and little feel his heart kindled with the love of this bountiful God. For if brute beasts love their benefactors, and if (as the Spaniard saith) a gift breaks a rock, and as a certain Philosopher said; he that found out benefits found out fetters, wherewith men's hearts are fettered together: who now will be so cruel and hard hearted, who considering the hugenesse and immeasurable greatness of these benefits, will not be kindled with the love of such a benefactor?

And after, As by use & often writing one becomes a good scrivener, and by painting a good painter, and by working a good smith: so by loving one becomes a lover, that is, that even as use of writing makes a good writer; so the use, exercise and continuance of loving God (which is almost brought to pass by meditation) causeth that one shall be a perfect lover of God.

And after, Fire out of his Region is by and by extinguished, unless there be some that continually throwing on wood do nourish it, by which it is maintained: so it is necessary that the fire of charity may be maintained in this life, whereas she is out of her natural place and a stranger, that she be also nourished with wood; and the wood wherewith she is nourished, are the considerations of God's benefits, and of his perfections: for everyone of these things being well considered, is as it were a piece of wood, or a firebrand, that kindles this love of God in our hearts. Therefore it is requisite that we feed this fire often with this wood, least this heavenly fire go out in our hearts. The which thing the Lord also meant in the old law, when he said: Fire shall ever burn on my altars: that is, in the hearts of just men. Therefore let the Godly man take care every morning to maintain this fire with the consideration of these things; that so ever it may be preserved: and so it is said in the Psalms: And while I mused, the fire kindled. Thus far Granatensis. Every man must muse upon God's benefits and apply them to himself, and so kindle in his heart the fire of God's love: and without this wood it is impossible but this fire will go out. And after he writes thus: It is most certain that no man's tongue is able to speak or utter the great love, wherewith Christ loved not only his universal Church, but also every particular soul of his elect. For every particular soul is chosen of God, every particular soul is the spouse of Christ: This every Christian must believe. That saying of Ferus is worthy to be written in letters of gold: I would to God (saith he) this word should remain ever laid up and fast fixed in our hearts, that in every tribulation or temptation, but especially at the point of death, we might boldly say: I know assuredly that God hath made Jesus to be crucified for me, my Lord, my king and my Bishop. What is it, that this faith were not able to do?

Again the same Ferus touching the same matter, writes thus: This is chiefly to be marked, that he which before said generally that he was God, now he promiseth that he will be our God. For no profit else would come unto us, if so great and mighty a God were not our God. But he is ours by covenant and free mercy, not by merits or deserts.

Of special grace also Petrus Berchorius writes thus in his Dictionarie: Of God every Christian may say to every infidel, that saying which we read 2. Kings 19.42. David belongs more to me, then to thee, &c. Thus far Berchorius. But as the text it self seems to infer: Every Christian may say to another Christian: (for these were the speeches of the men of Judah to the men of Israel) that the true David which is Jesus Christ, belongs to him by ten parts more then to him. For thus it is read in the Hebrew text: And the man of Israel answered the man of Judah and said, I have ten hands or ten handfuls (as we say) in the King and in David before thee: that is, more then thou. So that this holy contention between Judah and Israel, who should be most bound to David and love him best, may fitly be applied to us Christians, for whom our true David, that is, Jesus Christ, the son of David, hath done so much; and who are indeed the true Israel and the true Judah, as S. Paul teacheth; rather then to Christians and infidels, as Berchorius teacheth.

Stella also writes thus concerning this matter: But neither would I have thee, having considered all these things, to forget through love to make God thine also, that thou mayest be able to say with Abacucke. I will rejoice in God, my Jesus and my Savior. And also remember this, least the most precious blood of Christ perish in thee, but that as he most willingly died for all, and is the Savior of all; so that he be a Savior and Lord to thee also; and that his Cross, nails and passion may profit thee: God shall profit thee nothing but to thy greater damnation, if thou shalt not embrace him as thy Savior. Thus much Stella. And what can be said plainer then this? That unless everyone embrace Jesus Christ as his Savior, Christ profits him nothing. The danger is very great by his judgment to err in this point: and therefore let all true Catholics have care of it.

But let every true Catholic mark, how in this point, the very plain text of the Gospel overthrows the Papists opinion. They teach that it is sufficient to salvation, to have a general faith of Christ, and to believe as the Church believes: and not that every man should have a particular faith in himself, that even Jesus Christ hath cured his sins privately, and that he is his Savior. But let us a little mark what the Gospel teacheth herein: Christ went to heal Jairus daughter, and a great multitude that followed him, thronged him, and touched him. But there was a poor woman which had been sick of a bloody issue twelve years, and she thought in her heart, that if she might but touch the very hem of his garment, she should be healed. And she with this faith touching him, was immediately made hole. There were many other that touched him generally, as the Papists teach to touch Christ, with a general faith: but though, no doubt, many of them that so touched him were sick of some disease, or grievous sinners; yet not one of them were healed, but this poor woman, yt thus by a special trust she had in him touched him. And of her Christ said; That virtue went out of him, and to none other: even so now, no doubt, as many as will have virtue to come out of Christ to heal them, must touch him, not generally with that multitude, as the Papists teach; but particularly and specially every man by his own faith, and for his own infirmity, as that woman did; and then no doubt, shall virtue even now also proceed from Christ to him. He that hath not this faith shall have no virtue.

And this also Saint Ambrose teacheth upon these words: They also drew near unto him, and held his feet and worshipped him: Jesus therefore is held; but he delighteth to be held, when as he is held by faith. To conclude, he took great pleasure in that woman, which touched him, and was cured of hir bloody issue: Of whom he said, Some body hath touched me: for I feel virtue to have proceeded from me. Touch thou him therefore, and hold him by thy faith: and faithfully stick to his feet, that virtue may proceed from him, and heal thy soul.

4. Of good works.

S Tella of good works, writes thus: They lie which say, nothing is due to our works of justice: for as wages is due to the work, not of favor, but of true debt: so glory is due to them which work well, by good right.

But this his assertion, how contrary is it to the whole course of the Scripture? first our Savior saith: Fear not little flock, it is your Fathers pleasure to give you a Kingdom. Sell that you have and give alms, and make you bags which wax not old; a treasure that can never fail in heaven, where no thief cometh, nor moth corrupteth: for where your treasure is, there will your heart be also. The kingdom of heaven is the free gift of God, as our Savior here teacheth us. Now when one hath a Kingdom, he will endeavor by all means possible, to amplify it and adorn it, to enrich himself: so our alms, all our good works, are treasures laid up for us in store, against we come into that heavenly kingdom: they are not purchases or prices of it; no if we should sell all the land we have, we cannot purchase heaven. To be accounted least in this world, grieves the nature of man: there shall be greater and lesser in the Kingdom of heaven. There shall be Rulers of five cities, and of ten cities. And to this purpose is it, that Saint Paul compares all Christians lives to a race; We should all strive to win the best game. And this is the end of our works; to be steppes of our greater glory.

But as concerning the kingdom of heaven, Saint Paul saith plainly: The wages of sin is death: but eternal life is the free gift of God. And you are saved of grace, and not of yourselves. And of our works David saith: Thou Lord art merciful, for thou shalt reward every man according to his works. Who dare then challenge reward of justice, which Stella here affirms? Who dare say, that the kingdom of heaven is by as true debt due to God's Saints, as the wages of laborers is due to them, which labor in this world?

That Parable in the Gospel teacheth us a contrary lesson: They which came at the last hour of the day; received as much wages, as they which came at the first: To teach us, that there is wages due to God's Saints, but this wages is due to them more of God's mercy, then of their merits and deserts. And therefore here David saith: Thou, Lord, art merciful, and shalt reward every man according to his works. If God's mercy were not, there were no wages due, no not to him that came at the first hour of the day. And therefore David himself, who rose so early to serve God (whose eyes prevented the night watches) that he might be occupied in his statutes (who was a man according to God's own heart) cried out: Oh enter not into judgment with thy servant; for in thy sight shall no man living be justified. And Job said: I know truly that it is even so. And what a thing is it, that man will justify himself with God? If he will contend with him, he cannot answer him one for a thousand. Here is great odds: so far is man off to challenge anything, as of his own, of the justice of God. And that same one word of our Savior, were enough to teach us this lesson: who in giving the possession of that glorious kingdom to all God's children, declares also to them the title, whereby they attain unto it: Come (saith he) and inherit a Kingdom, prepared for you, from the foundations of the world. What son dare say, that he hath purchased his fathers inheritance? If it be a purchase, it is no inheritance: this common reason teacheth. But some will object that place of Saint Paul: I have kept the faith, and henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but to all them that love his appearing. Lira expounds this place thus: The faith, which is the principal part of all Christian religion, I have kept; which cannot be had but by the mercy of God, because it is the gift of God. And hereof in another place he saith: I have obtained mercy, not because I was faithful, but that I might be faithful. For we find the Apostle without any good deserts, yea with many vices, to have obtained the mercy of God, who requites good for evil: who, now his death drawing near, reckons up his merits: after which he shall obtain a crown, who after his evil merits obtained grace, which if before it had not been freely given, a crown should not have been requited him. Therefore his merits are not of himself, that is, purchased to himself of himself: but they are the gifts of God, &c. If the gifts of God, then wholly they proceed of God: for God's gifts are not imperfect: he gives no halfs, he gives the whole, when he gives.

And after, he writes thus: (Shall give.) If faith be grace, and everlasting life be as it were the wages of faith, God seems to give eternal life as a debt to the faithful, to whom he oweth it: because he hath deserved it by faith. But because faith is grace, life eterenal is grace also: therefore by grace he will give it unto us. Lira here plainly teacheth, that we deserve heaven by faith: and faith, as all men do confess, is given us without merits: therefore eternal life also.

And after, upon these words (The just Judge:) Just truly, rendering good things for good things; who before was merciful, rendering good things for evil. That same justice, which requites good things for good things, is not without mercy.

Lira affirms, that this justice, which rewards our good works, is not mere justice, but justice mixed with mercy: justice in respect of God, who hath promised great rewards to our works; and it is justice, that he should perform his promises. But this justice is mingled with mercy, in respect of us, whose works are all imperfect, and not answerable to that perfection, which God's law and justice requires. This distinction Lira teacheth: all Christians must call and account themselves unprofitable servants: and can such servants challenge any wages, as of true debt, or of just desert?

Master Bellarmine concerning the rewards of our works, writes thus: Some think (saith he) that our good works proceeding from grace, not to be meritorious of worthiness or desert, by reason of the work, but only by reason of God's promise and acceptation. And so Scotus teacheth. But this opinion (which is the true opinion) Bellarmine rejecteth. But the middle opinion seems more probable to us (saith he) which teacheth, that the good works of the just, are meritorious, and deserve eternal life, of their worthiness, by reason of the covenant and work also: not because the work hath not of it self, without the covenant and acceptation of God, a proportion and agreement to eternal life; but because God is not bound to accept that work for such a reward (although it be agreeable and equal to the reward) unless there had been a covenant made. Which opinion we do not doubt to be agreeing with the council of Trent, and to Thomas Aquinas, Bonaventure, and other chief Divines.

So that by Master Bellarmine's judgment, God's promises and couenantes are but limitations as it were, teaching us what rewards are due to every good work: But the work it self without the promise, is equal and worthy of the reward.

But Saint Paul grounds all God's promises on Jesus Christ: All the promises of God (saith he) in him are, yea; and in him are, Amen, unto the glory of God through us. So that they are not only limitations, teaching us, that if we shall do this or that good work, we shall have this or that reward for it; but they are grounded upon Jesus Christ: so that for his sake, they are made unto us; and for his sake it pleaseth our most gracious God, for such a small work, to give us such a great reward. And this is that which saint Paul saith: The promise was not made to Abraham and to his seed, that he should be the heir of the world by the law, but by the righteousness of faith. And after speaking of the same promise, he saith: This is the word of promise, I will return at this season again; and Sarah shall have a Son. Was not this promise made to Abraham of God's great mercy? What work of Abraham moved him to make this promise? nay what work could Abraham do, correspondent to this promise?

And surly such like are all the other promises of God, which are annexed to our works. They do not only show (as Master Bellarmine teacheth) that such a work is worthy of such a reward; but that it pleaseth our most gracious God, for such a small work, to give such a great reward: even as amongst Land-lords, some have given Farms to their Tenantes, for a Pepper corn; so great, so ample, and so liberal are all God's promises, and rewards towards us: and so little is all that we are able to do.

And the same thing doeth Saint Paul declare more plainly to the Galatians: If the inheritance come by the law, then not of promise. But God 〈 in non-Latin alphabet 〉 , shown grace or favor to Abraham, in making his promise. The same reason is of all the promises in the Gospel: Forgive, and thou shalt be forgiven (saith our Savior: ) Give, and it shall be given to you. What proportion is there here, the one to the other? That which we can forgive to the uttermost, and a debt, for which we must crave forgiveness, is described in that Parable of the unmerciful servant: He owed his Master a thousand Talents; And his fellow owed him, but a hundredth pence: What proportion is between these two? Again concerning our gifts, all that we can give, is but like that Widows Mite, or a Cup of coldwater, in respect of that which God gives and must give us: and is the work in it self then, answerable to the reward? O proud speech!

But to prove the same by more evident examples: Blessed are the poor in spirit (saith our Savior) for theirs is the Kingdom of heaven: what proportion or equality is there, I pray you, between this poverty and lowliness of mind, and the Kingdom of heaven? Blessed are the peace-makers, for they shall be called the Sons of God. What proportion is there between this small work, to make two, which are at variance, friends, and between this honorable title? And blessed are they, which suffer persecution for righteousness sake, for theirs is the Kingdom of heaven. What persecution in the world, that any mortal man can endure, is equal or worthy of the kingdom of heaven? If Master Bellarmine will affirm this, saint Paul will deny it: I account (saith he) that the sufferings of this present life are not worthy of the glory which shall be revealed unto us. He weighed our works, and the great glory of the kingdom of heaven, in another manner of balance, then Master Bellarmine doeth. If the cruel sufferings and torments of Martyrs (by saint Paul's judgment) are not worthy of the glory which shall be revealed unto us, much less the works of just and good men whatsoever.

Again Master Bellarmine of the substance and nature of good works, writes thus: The turning of man to God, as also every other good work, as it is a work, it is only of free-will, although not without general grace: and as it is good, so it is only of grace: and as it is a good work, so it is of free-will and grace together. He ioines in the substance of every good work, God's grace and man's free-will: but saint Paul saith: We are not fit of our selves, to think anything, as of our selves. And again, It is God which works in us both to will and to do, according to his good pleasure. And saint Agustine saith: So God works in our free-will, that even a holy thought, a good counsel, and the very motion of a good will, is of God. So that this turning of man to God, as it is a work, is of God also, by his judgment. And saint Paul speaking of man's salvation, saith, that we are saved by grace through faith; and that not of our selves, it is the gift of God. This faith, this chief work of Christians, this our first turning to God, is not of us, no not any part thereof: It is the free gift of God. But Master Bellarmine saith, partly of us: whereas saint Paul saith plainly, not of us.

And concerning our good works saint Paul saith, that by them we are not saved. And he doeth not only affirm this, but he addeth also a reason to prove it: Least any man should rejoice or boast: no man may brag or boast of his salvation at all, no not in part. And that which follows in saint Paul, takes away Master Bellarmine's ground: For we are his workmanshippe, created of Jesus Christ to good works. We are as it were now created again to do good works in Jesus Christ: we are not by grace only helped, or set free, or stirred up to good works (as master Bellarmine teacheth) but both the work and the goodness thereof, is God's and not ours. We were like a golden vessel, created of God most absolute and perfect, but so dashed and so deformed of Satan, that no straightning or bea • ing would serve the turn. We must needs be new molten and cast again, before we can serve the Lord's use. Scouring would not suffice, or strengthening by soulder.

The University of Collen also writes thus: Neither from us, nor from our selves our works do challenge the cause of their merits; as though without any grace we might obtain everlasting life: but what merit soever is in them, we must attribute it to the grace of God. So that man's own nature can challenge no part in the merit. This is their opinion.

Granatensis also speaking of the kingdom of heaven, writes thus; speaking of those things which we loose thorough sin: The Kingdom of heaven is also lost, which comes of grace. For (as the Apostle saith:) Glory is given by grace. And of the conceit and opinion that every Christian ought to have of himself, he writes thus: The true lover of humility thinks no better of himself, then of a dead and stinking carrion, scrawling with worms; whose stench he is not able to abide himself. Then he will remember that saying of Saint Paul: If any man think himself to be anything, when as indeed he is nothing, he deceiveth himself. And also that: What hast thou, that thou hast not received? And if thou have received it, why doest thou brag, as though thou hadst not received it? To which agrees also that saying of the Apostle: Not that we are sufficient of our selves, to think anything as of our selves, but our sufficiency is of God. And that, Work your salvation with fear and trembling: For it is God which worketh in you both to will and to finish, &c. Therefore all that is good, is of God; and he that attributes anything to himself, steals God's honor from him.

Macarius to the same effect, writes thus: Even as if a King should give a beggar his treasure to keep, he that took it only to keep, doth not account it his own, but in every place still confesseth his own poverty, neither dare he impair or spend anything of another man's treasure, ever thinking thus with himself, that it is not only another man's treasure, but also that a mighty King gave it him to keep, which when he list, will call for it again. They ought to be of the same mind, which have received the grace of God, that is to say, that they think humbly of themselves, and confess still their own poverty: for even as that beggar, which received that treasure of the King to keep, if he bragging of another man's treasure should be puffed up in his own works, and begin to wax proud, the King will take away his treasure from him, which he gave him only to keep; and then he shall be such a one, as he was before, that is, a beggar: So they which have the grace of God, if they shall be puffed up therewith, and wax proud in their hearts, God doeth take away his grace from them; and then they remain such as they were before, when as they had received no grace from the Lord. Such poor beggars Macarius makes all Christians that have nothing of their own; but all their riches is God's: But master Bellarmine seems to make them proud beggars, as having somewhat of their own, to which wages or reward is due by desert.

Of the true & right end of good works, first Stella writes thus: Secondly, circumcision principally was given to Abraham for a sign; and it began in him, and ended in Christ. When we will keep Lettuce or cole wort seed, we will give them a mark: so because Abraham was to be kept in the flesh, that Christ should be borne of him, because also he was kept for seed; God therefore marked him with the sign of circumcision. Did not (as Saint Paul saith) Abraham take the sign of circumcision? God commanded him circumcision, that his friend should be marked with some outward sign: for it doth not please God, that we should be his friends inwardly, but he will have us also, to declare our friendship by some outward token. If this be true, what kind of little show of Christianity is there now amongst us Christians; now in the streets, you shall hear nothing, but oaths, blasphemies, lies, thefts, sports, vanities? So that we may rightly say that saying of the Prophet Osea: There is no truth, there is no mercy, there is no knowledge of God in the land, but cursing, and blaspheming, murder, lying, theft, and adultery have overflowed, and blood toucheth blood. If a Turk or some Infidel should walk thorough this City, wherein should he judge us better then himself? There is more truth found among Infidels then amongst us.

If thou be a Christian, show the Sign of a Christian; show me thy faith by thy works: and therefore Christ saith: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Diddest thou never walk by a field, and there when thou diddest see a Vineyard well dressed and well fenced, didst thou not say? This Vineyard hath a good and diligent Master: for I see it well pruned, and kept in order: so be thou good, chaste, devout, humble, modest, that the Infidels which see thee may say: Surely the God of the Christians must needs be a great God, because he hath such servants. Thus far Stella.

Here is the principal end of all good works: that they should glorify our heavenly Father: that they should testify our faith: that they should be as it were Badges and Cognisances, by which might be known, whose servants we are.

And again of the same matter to the same effect, he writes thus: Mark how the blessed Virgin offers to God the gift she hath received of him; so we also by our thanksgiving, must offer to him again all things we have received from his hand. For all the streams of graces do proceed frō that huge sea of y ^e mercy of God, and God doth abundantly distribute them and pour them upon us: Even as therefore all floods return into the Sea, from whence they came; so must we offer again to God all the good things we have, because they have proceeded from him, for who planteth a Vineyard, and doth not eat of the fruit thereof? Whom wilt thou love else, but him who hath given thee power, that thou mayest be able to love? Therefore God, why should he not enjoy the fruit of thy love, because he hath planted in thy soul a will wherewith thou mightest love him? If thou doest any good works, if thou hast any graces or virtues, or gifts of nature, hear what Saint James saith: Every best gift, and every perfect gift, is from above, descending from the father of light: yea also if thou have any good thoughts, they are of God; as the Apostle teacheth, We are not sufficient to think anything of our selves as of our selves, but our sufficiency is of God: therefore give to God that which is God's. As here it is manifest, that the Virgin did. Be not a tyrant, take not to thyself the works of God, but give them to God which gave thee them freely. Many take their soul in vain, which do not give it again to God, of whom they have received it. Wherefore David saith: Who shall ascend into the hill of the Lord, or who shall stand in his holy place? And he himself makes an answer, which hath not received his soul in vain. A thing is received in vain, when it is not used to that end whereunto it was made: thou hast made thee a garment, and thou wearest it not; that garment is made in vain: for a garment is made to be worn. Thou hast bought a horse, and thou never ridest on him; thou hast bought him in vain: for thou usest him not to that end for which he was made and found out. God hath given thee an understanding, that thou shouldest know him, a will wherewith thou shouldest love him, a memory where with thou shouldest remember him: but thou, because thou entanglest thy understanding in discerning worldly matters, in gaining riches, in seeking for honors, in getting worldly goods, and thou imploiest thy will in loving the flesh, and goods of this world, and exercisest thy memory in thinking upon injuries which have been done unto thee, least thou shouldest suffer them to escape unpunished: these things being well considered, it must needs follow, that thou hast received these powers of thy mind in vain, because God hath created them not to this purpose, but to serve him. They also have taken their souls in vain, who live as though they had no souls; giving themselves to covetousness, riot, and ambition. Thus far Stella. Where we may learn first, that as all waters come from the sea: so we must acknowledge all the good we have whatsoever, to proceed from God: and by our thankfulness, to return it to him again.

And as another Papist very fitly affirms; As all floods come from the Sea by certain secret passages, and do speedily return thither again; but not with that pureness, that waters from spoutes come from conduits, but carry with them filthiness and slime, which they have gotten by running thorough the channels of the earth to the mother, from whence they came; and yet she doth no less now embrace them, then she did before, and acknowledgeth hir own, and by hir often ebbing and flowing, casts all those slimes and filthiness upon the shore: so all the good things we have (O gracious God) saith he, flow from thy wonderful and unspeakable wisdom, ever worthy to be adored, oft unto us, by invisible pipes and conduits of thy great mercy and liberality. But when they come into this earthly sink of ours, it cannot choose, but they are polluted with the manifold darkness of our ignorance, and that they take to them many dregs; yet thy gifts ought to return to thee again, and to be consecrated to thee, what kind soever they be of: otherwise we shall commit theft, and sacrilege to thy glory. Thus far Petrus Gregorius.

He confesseth that all goodness comes from God; and that coming into this sink of our flesh, though they proceed most pure from him, yet they must needs get filth and slime: And yet for all that, we must return them to him again; and he like a most loving father will accept them. The best actions we do, even the actions of the best men, are not void of this filth and slime. And herein consists, that the best men must still say; O Lord, enter not into judgment with thy servants; And if our best works have these imperfections, what may we judge of our evil works? This only consideration will make every good Christian fly from any trust in himself, and fly only to the sure anchor of God's mercy. Again, here we may learn the great mercy of our God; though we thus abuse his good graces, and pollute those most pure gifts, we have received from him; yet he reiectes us not, nor our works, but mercifully receives us. Again, here that opinion of the Papists doeth fall down: which deny that a just man in every good work doeth sin, what is this filth and slime, that the grace of God gets in this filthy sink of ours, but sin?

Secondly, we may learn out of Stella, that popery pleaseth not God; For God (saith he) hath given us understanding, will, and memory, to know, love, and remember him, and his benefits. And they which employ not these to this end, have received them in vain. But the Popish religion hath taught the contrary, and have nourished men in ignorance, as all the world can witness: and can that religion then please God?

Augustine also of the merits of all Christians, whereunto they ought to trust, writes thus: In all mine adversities I find no remedy so forcible, as the wounds of Christ: in them I sleep soundly, and rest without fear: Christ died for us. There is nothing so deadly and bitter, which Christ's death cannot heal. All my hope is in the death of my Lord; his death is my merit, and my refuge, and my salvation, my life, and my resurrection. My merit is the pity and tender mercy of the Lord: I am not void of merits, as long as that Lord of mercies remains. And if so be, the mercies of the Lord be many; then are my merits many. And how far mightier he is to save; so less fearful and more secure am I. Thus far Augustine. The merits of Christ were the merits, that Agustine trusted in: and in these only also must every true Christian and Catholic trust.

Granatensis of man's duty writes thus: If men would diligently mark how much that is that is due to God, and how small it is that man's heart can afford; he shall manifestly perceive, that no division there is to be made, where so much is due, and so little can be requited. The bed is narrow (saith Isaiah) so that one must needs fall out, and the covering be short, it cannot cover both. This thing may be plainly seen in the heart of man, being so narrow, that it cannot both contain God and the world. And after; Again, if thou shalt consider the object which thou makest so great haste unto, to be infinite, thou shalt hereby always judge thyself to be beggarly, though thou be adorned with many graces bestowed upon thee. And if thou shalt think, that thou hast gone as far as a man can go; yet think it is but a sippe that thy mind hath tasted. There are no works of supererogation then.

Of the great mercy of God also, he writes thus: Besides all these things, the great mercy of God in this place offers it self to our consideration, which most clearly shines in the glory of these Infants. What greater goodness or liberality can be, then that God should accept that death, not only for a sacrifice, but for a martyrdom, which will did not undertake, but necessity forced, where there was no vow, but violence; where there was no merit, but misfortune; where there was not the heart, although the body of a martyr; where there was not the desire of him that died, but the cruelty of him that murdered: to conclude, where there was the tyraunts sword, and not so much as the martyrs word. But God's grace supplied all that wanted, which changed this extreme misery, into a crown; and this chance into a merit. For the wickedness of the tyrant is not of more force, then the goodness of God. And if Herod's cruelty could punish where there was no fault, it is no great matter if God could give a crown where there was no merit.

Mark this all ye that despair, cast your minds hither, which are faint hearted, and scrupulous in conscience, which ever think that you shall be condemned: how much more have you God merciful to you, think you, then they which believed not? How greatly doth he love men? how desirous is he of your salvation? how ready to give his glory? For that he may give you it, he seeks all means possible, neither desireth he anything else. A certain Philosopher said once: He that is liberal, seeks all occasions of doing good to others, that he may practice his liberality: The which if it be true, what will he do, which beyond all his other virtues, is commonded of his liberality & mercy? He is not such a one, who delights in the works of the body only; but also of the spirit or mind, by whose power they are done: for it is the will which works them: Therefore this our God, who so greatly longs for our profit & salvation, was content with that he found in these Infants, and he came to supply with his grace, that which they wanted in their merits; adding, according to his exceeding great goodness, to that ignorant and tender age, that which it had not. This mercy of God must all Christians most assuredly beeleue, and look for at God's hands.

Saint Ambrose also writes thus very excellently of Abraham, the father of all the faithful: How little he respected the reward in doing of his most excellent works, to teach all his children to follow his steppes; when as he had ventured his life for the recovery of his brother Lot, and would not receive so much as a shoe latchet of the king of Sodom for his labor. Ambrose saith, that Moses added after this victory, this speech of God unto him: Fear not Abraham; I will protect thee: and thou shalt have a great reward. I demand ( saith Ambrose) why after the hazard of the war, now is mention made of promising the wages? No ( saith Ambrose) he had done a less wonderful thing, a matter of less importance, if being moved by the promise of God he had set upon the enemy. For then he had gone (as we say) dead sure to the victory, rather drawn, then willing, to such a great glory, or ready to have revenged the grief of his brotherly pity.

The purpose of a godly mind looks for no reward; but so hir reward hath the conscience of a good work, and the effecting and bringing to pass of a good deed. Base minds are pricked forward with promises, and are encouraged with the hope of wages: but the good soul which takes upon hir the battle without the obligation of God's answer, reaps to hir self double fruit of praise, that she may lay up in treasure both the grace of most valiant courage, and also of most perfect devotion.

Thus must all Abraham's Children do all their works, even venture their lives; not respecting wages, but of a free heart, with their father Abraham.

And of God, Ambrose after writes thus: And also the justice of God is herein commended, who rewards godly minds not by the necessity of his promise, but through the consideration of his equity, thinking it worthy that they which war without any reward of man, should have a reward laid up in store in his goodness, for whose sake they have ventured their souls, &c. God's mercy is above his promises: nay his mercy is above all his works. He will most assuredly reward all his.

Again, Ambrose speaking of the use of the law, writes thus: But also the law yields me this commodity, that we are not justified of the works of the law: therefore I have no cause why I should glory in my works: I have no cause why I should boast of myself: and therefore I will glory in Christ. I will not rejoice in that I am just, but I will rejoice in that I am redeemed: I will not rejoice that I am void of sin, but because that my sins are forgiven me: I will not rejoice, because I have doon God any service, or that any other hath done anything for me, but because Christ is become my Advocate with the Father, because Christ's blood is shed for me. My fault is now become to me the wages of my redemption, by the means thereof I obtain Christ. For my sake, Christ tasted death; my fault profited me more, then my innocence: my innocence made me arrogant, my fault made me humble. Here thou mayest see wherein the law profited thee, &c.

Granatensis of works and merits writes thus: The second step to humility is, if a man know that that which he hath from God (if so be that he have anything) he hath not obtained it by his own strength, but by the mere grace and mercy of God, that he hath received it. There are found some, that being well grounded on the first step, confess, that all which they have, comes from God; yet notwithstanding they nourish in their breasts a secret persuasion, that they have gotten all that they have to themselves, by their own labor and merits or deserts, when as it is most certain, that the merits themselves, as well as that which is obtained by the merits, to be the graces of God: when as we cannot have a thought or one good desire, that is not of God.

Furthermore also, our works have not the value and merit they have, of themselves, but of the grace of God; by which they are done: For even as the value of any coin, is not of the substance of the coin, but especially of the Image and inscription that it hath; so the merit of our works doeth not so much proceed of the substance of the work, as of the grace of God, which gives value to them. And therefore as often as by them any grace is given unto us, even one grace is given for another: even as if a friend should give thee a hundredth pieces of gold, and for them afterwards should give thee a horse: Here were both a selling and a giving; gain and grace: Grace, because thy friend gave thee; gain, because with the money that he gave thee, thou boughtest the horse of him.

The Prophet doth covertly teach us both these, when he saith: Come and buy without money, and without any exchange, Wine and Milk. That is, meat and drink, both for the beginners, and for those that are perfect. In which words, when as he bids us buy, he declares our industry: but when as he excludes Silver and all exchange, he shows grace. All this therefore declares, that man hath nothing in himself, whereof he may glory, thinking that which he hath, comes of himself; yea rather he ought to think that he hath of himself infinite sins, for which he deserves so many hells: And that all things else whatsoever they are, come from above, from the Father of light, and are bestowed on us of grace, when as merit it self is grace. Thus far Granatensis: who plainly affirms, that all our merits are grace. And surly our wages, that the best of us is to look for (if we be worthy of any) is like the wages they received, that came into the Vineyard at the eleventh hour of the day: a wages also of grace, and not of desert or merit. But Granatensis goeth forward.

To this, the fourth step is to be added: for it is not sufficient that a man acknowledge himself poor and destitute of all good things; but also it is necessary, that he acknowledge how truly he abounds with many evils: that is, how greatly he loves himself, and his own will, and stands in his own conceit, how lively are all his evil affections, and how perfect are all his wicked motions, how inconstant he is in good purposes, how lavish in his tongue, howe careless in keeping of his heart, what a lover he is of his own profit, and of the desires of his own pleasures. To know these things is the best knowledge in the world, and also most profitable: For other knowledges (as the Apostle saith) puff us up, but this only makes us humble. And it is also true, that to the obtaining of this knowledge, our own exercise only sufficeth not; but we stand need also of the light of heaven, that the mist of our own self-love do not blindfold us, which is a very blind judge. And for this cause every Christian ought to ask of God this light, and that as earnestly as Saint Frances did, who very often in his prayers repeated these words: O my God, that I may know thee, and that I may know me. Neither is it sufficient for him, that he account himself such a poor and grievous sinner, but let him imagine that he is the greatest sinner in the world, and the most vile of all sinners. And this is a degree higher then the former: for as a certain doctor saith: It shall hurt thee nothing, to cast down thyself at the feet of all men, but it may hurt thee if thou prefer thyself before any one, &c. Thus Granatensis would have every Christian humble himself. And is not this the very doctrine our Church teacheth?

Granatensis also of our sins, and the satisfaction of them, writes thus: Who can ever cast the account of my vain thoughts? who can number my evil works and idle words? For the just men scant know how to bridle their tongue. And the number is infinite also of the sins of my transgression, and commission, in doing that which I should not have doon, and in omitting of that which I ought to have done.

And after; But doest thou so forgive us our sins freely, O Father, and without any recompense? Truly thou forgiuest them freely, and not freely: not freely, for although mercy be ready to forgive, yet justice will be satisfied: and yet freely, because thou offerest us that freely, wherewith justice is satisfied; that is, that huge & incomparable treasure, which thine only begotten son laid up for us, the space of three and thirty years; to the which he made a way to us by his blood. This treasure we offer unto thee (O Father) take thereof as much as thou wilt; it may be drawn, but it cannot be drawn dry; it may be spent, but it cannot be diminished. His merits are ours, his satisfaction is ours, his blood is our ransom. Therefore we beseech thee (O Lord) that being pacified with the blood and merits of thy Son, that thou wouldest wink at our faults, the which if thou wilt call to a strict account, no man is able to abide the favor of thy justice, much less the severity of it. Therefore let thy mercy help us, who acknowledge our selves be damned of thy justice of many heinous offenses.

And again in another place he writes of the sins of all men thus: That thou mayest better mark what things we have said, thou must diligently consider the multitude of the sins of thy life past, especially of those which thou committedst when as thou hadst less knowledge of God: for if so be that thou shalt come to the perfect knowledge of them all, thou shalt understand, that they are moe in number, then the hairs of thy head, and that thou hast lived like a Pagan or Ethnike, which knew not what God was. After that, run over both the Tables of the ten Commandments, and those seven deadly sins, and thou shalt learn that there is no Commandment of God, which thou hast not often broken; and no deadly sin, into the which thou hast not often fallen, by work, word, and thought. Remember the first man Adam, that because he did eat the forbidden meat, he did commit the most grievous sin in the world: and there is no kind of sin wherein thou hast not diverse ways and oftentimes offended. Call to thy remembrance all the benefits of God, which thou hast received all thy ages, and the whole course of thy life; and see how thou hast behaved thyself in all these. For a most strict account of all these one day will be demanded of thee. Therefore if thou wilt be ruled by me, thou shalt do most wisely if thou shalt now presently judge thyself, least hereafter thou be more severely judged of God. Go to therefore, tell me how thou hast past over thy childhood, how thy youth, how thy man's estate; and that I may say all in a word, how thou hast lived from thy mothers womb til this day? To what things hast thou employed thy appetite, and other powers of thy mind, which thou hast received of God, that thou shouldest know him and serve him withal? How hast thou used thine eyes? no other wise, then that thou mightest delight them in vain things, and fond shows. What hast thou delighted in to hear with thine ears? surely vain fables, filthy talk, and lies. What hast thou broached with thy tongue, but perjuries, murmurings, and such things as are not seemly? Thy taste, touching, and smelling, in what other things have they delighted; then in those which were pleasant to the appetite, delightful to flesh & blood, and which might satisfy their pleasures? Tel me how thou hast used the divine Sacraments given thee of God, as medicines to cure thy wounds, what thanks hast thou given God, for his infinite benefits bestowed upon thee? How hast thou kept his divine commandments, how hast thou employed thy health, thy strength, thy courage, thy riches, the prosperity of this world, and other commodities given thee of God, that thou shouldest with them lead a godly life? What care hast thou had of thy neighbor, as concerning whom the Lord hath given thee a special charge? what and how many works of mercy hast thou done, which God hath so highly commended unto us? Of all these will God call thee to account, in that terrible day of judgment, when as he shall say unto thee: Give an account of thy Stewardshippe: Give account of those riches, which thou hast received of me: For thou mayest be no longer a Steward. O withered tree, fit for hell fire! What answer wilt thou make, when account shall be demanded of thee of all thy life, and of every point and minute thereof? Thus far Granatensis.

Everyone, by his judgment, must pronounce himself guilty at that great day of assizes of the immortal GOD, and must fly to the wings of his mercy, and must crave pardon.

And a little after, speaking of man's vileness, he writes thus: After thou hast weighed all these things with thyself in a just balance, go forward to examine thine own self, and be not ashamed to think of thyself most vilely and most basely. Think thy self to be no better then a reed, which is shaken with every wind, which hath nothing in it, without any virtue, without any strength, without any constancy, without any stableness or firmness of mind. Remember that thou art Lazarus, now four days laid in his grave, a stinking Carion full of worms, at the savor whereof, all they which pass by stop their noses, and turn away their eyes: Think thyself thus to stink before God, and his Angels: account thyself unworthy, who should lift up his eyes to heaven, an unprofitable clodde of claie, and unworthy whom the earth should bear, or whom the creatures of God should serve: unworthy of the bread thou eatest, the Air thou breathest, the light by the means whereof thou seest; but far more unworthy of the comfort of the Holy ghost; I will not say the adoption of a Son, and that heavenly providence, and care of thy heavenly Father, which so dearly and tenderly cares for thee. Be in thine own eyes the vilest of all other creatures, and who hath abused all God's benefits most abominably. Think with thyself, that if God had doon in Tyre and Sydone, that is, in other most notable sinners, the works which he hath done in thee; they would even now have repented in sackcloth and ashes. Confess thyself to be the grieuousest sinner of all other sinners, that thou knowest. And the more that thou shalt be displeased with thyself, when as now thou shalt think, that thou hast come to the uttermost, thou shalt find more things, which will give thee occasion yet more to humble thyself. Crie unto God without ceasing, and say: O Lord, I have nothing, I can do nothing, without thy help, I can do nothing else but sin. Cast down thyself prostrate, with that notorious sinner, and be so greatly ashamed, even as a woman is wont to be that hath defiled her husbands bed, and comes to ask pardon of her husband: With such like shame (O soul) stand thou before thy heavenly spouse, in despite of whom thou hast committed fornication, so often with many lovers: beseech him bedewed with many tears, & touched with great sorrow, that he will pardon and forgive thee whatsoever thou hast sinned against him, and that he will receive thee again into his family, for his great mercy, being indeed that riotous and prodigal Son. Thus far Granatensis. I would all Papists would teach this doctrine. It would make men humble; it would make them not trust in their works; it would make them fly truly to the mercy of God, which is the only and true Sanctuary for all Christians to fly unto.

Again, of the imperfections of our good works, he writes thus: It is most certain that thou felst into the foresaid sins (speaking of the breaking of all God's commandments) before thou hadst received the true knowledge of God: but after thou hast known him (if thou have known him yet) desire of him, that he will open the eyes of thy mind, and thou shalt find many relics of the old Adam, & many of the Jebusites yet to remain in the land of promise, only allured by thy courtesy.

And again a little after: When as God doth not so much respect the work it self, as the meaning and purpose of the work, how many good works dost thou think that thou hast doon, which are pure from the dregs of vain glory, and free from gaping after worldly praises? How many are there, which thou wouldest never have given thy mind to, but being drawn and moved with outward ceremonies? Howe many are there, in which thou hast sought thine own estimation? And how few are there, which are done from a sincere heart, and for the pure love of GOD, and for which thou hast not paid the world her toll? And all such works, what are they else, then a smoke, shadow, and as it were a vizarde of virtue?

And again: If thou shalt diligently search all the corners of thy soul, if thou shalt put thy hand into thy bosom, thou shalt pull it out again full of leprosy, as white as Snow, and thou shalt find therein many deadly wounds. Oh what deep root hath swelling pride taken in thee! How doth ambition reign in thee? How many ways doeth hypocrisy and the counterfeit show of virtue trouble thee, by which thou wouldest fain cloak thy faults and imperfections, and desire to seem another then thou art indeed? Ah how carefully doest thou pursue after those things, which are thine own, & which are acceptable to the flesh, & pleasant to the body? how often under pretence of necessity, thou makest much of thyself and pamperest thy body most daintilie, so that hereby thou seems not to nourish nor feed it so much, as longing after pleasures and delites to put a spurr unto it. And hereof this is a most evident argument, that if any man (who before was most grateful and acceptable unto thee) shall a little reprove thee, and find fault with thee and thine inordinate desires, thou shalt feel by and by the root of envy to sproute in thee, and thyself to be woonderfullie moved against him: or if any one shall a little impair thy honor, howe greatly wilt thou be displeased with him? Thus far Granatensis. In which words, he doeth very truly describe the corruption of man's nature, that no pure work proceeds thereof. But as long as we live in this flesh, we cannot so mortify old Adam, but he will be mingling his Chaff amongst the Lord's Wheat, and his dregs amongst his most clear water streams of the holy spirit.

And as he hath in this place most excellently shown the grievousness of the wound, so in another place he shows the salve and remedy: The Soldier (saith he) comes with his Spear, and shaking it, he thrusts it with all his force into the Lord's heart, the cross being moved with the force of the stroke shakes, and by and by out of the fresh wound comes water and blood, to wash away the sins of the whole world. O flood, issuing out of Paradise, and with thy streams watering the whole world! Oh precious wound of that side, not so much wounded with the fierceness of the Iron, as with the force of love! O gate of heaven! Window of Paradise! place of refuge! Tower of fortitude! Sanctuary of the just! the grave of strangers! the nest of chaste Doves! the fragrant bed of Solomon's spouse! Blessed be the wound of that precious side, wounding the souls of the godly: blessed be that pricking, which pricks the souls of the just: blessed be that beautiful and red Rose, that inestimable Carbuncle, the way to Christ's heart, the testimony of God's love, the free pledge of everlasting life. Thorough thee all beasts, clean and unclean, do enter in; which desire to be saved from the waters of the flood, by the means of the Ark of the true Noah. All they which are tempted fly unto thee; all those which are afflicted find comfort in thee; with thy liquor, all those which are sick are healed; through thee sinners do enter into the Palace of heaven; in thee all pilgrims and banished persons do take their ease most pleasantly. O firy Oven of love, house of peace, treasure of the Church, vein of the water of life, springing into life eternal! O Lord, open unto me this gate, take me home with thee, and make me dwell in this most pleasant house! Give me grace by this to enter into the secret places of thy love. Give me leave to drink of this most sweet Fountain; and make me drunken with this most precious liquor.

Sleep (O my soul) in this Cave most soundly, forget here all the cares and businesses of this world, here take thy ease, here eat and drink: here sing most ioifully with the Prophet: This is my rest forever and ever, here will I dwell, I have chosen this. Thus far Granatensis. Wherein he affirms, that Christ's merits, and not the merits of Saints, or of Monks and Friers, are the treasure of the Church: and that the water and blood of his wounds heals all sick sinners.

And in another place, writing of the end of our works, he saith thus: The benefits (saith he) whereby we do receive any good, are oftentimes perceived of men: but these secret benefits, which do not consist in bestowing any good upon us, but in turning away and repelling evil, who can understand? Therefore it is necessary that we give God thanks no less for these, then for those other. Let us remember also, how many things we do owe unto God, and how these our debts and duties are far greater then our power and hability: nay when as we cannot understand how much we are indebted unto him. Thus far Granatensis. Where he plainly teacheth, that all our works are not merits, but duties: nay that no man knows howe much he owes to GOD: and therefore can never challenge any merit.

And again in another place he writes thus: These (saith he) four other excellent and notable virtues do follow. Inward and outward humility, poverty of body and soul, patience in adversity and tribulations, and a pure intent in good works, that they all be done only for the love of God, without mingling of any profit, or respect either temporal or spiritual. Thus far Granatensis. If we must respect no profit, neither temporal nor spiritual, in doing of our good works; then not the salvation of our souls, which mark in Popery their blind guides taught all men to aim at.

And in another place against merits, he writes thus most plainly: Again (saith he) he that is about to pray, on the one side must know, that he deserves no good thing; and on the other, he must believe, that although he have no merits; yet God of his infinite mercy and goodness, will give him that that shall be most profitable to his salvation. Therefore man must be content, whether he receive at God's hands much or little, and receive all things thankfully whatsoever God doth, accounting himself unworthy of all things God gives him, and to be ready to do all things, that God commands him: And to give God his due thanks, not so much for those things, which he hopes to receive, as for these which he hath received already. Thus far Granatensis: where he plainly confesseth, that there is no merits in man, for which he can challenge to receive anything at God's hands.

Lodouicus Viues of good works, writes thus: Take heed again and again, least that it ever come into thy mind, that thou canst profit or do any good to God; neither flatter thyself of thy good work, as though by it thou hadst bound or demerited God unto thee; which thought is most hurtful, and oftentimes the marrer of all good works. To take which from our minds our Lord said: After that ye have done all these things, say that ye are unprofitable servants.

Ferus also of the trust in our works, writes thus: Again by this sound it is foreshowed, that the holy spirit cannot be received, unless the heart be first shaken. So when the Lord was about to come to Elias, there went before him a wind, that overthrew the mountains; then after a fire and an Earthquake. The same thing God doeth in us before he come to our heart: first, he sends a mighty wind, overthrowing the mountains; that is, he overthrows all things which seem great, and takes away all trust; but yet the Lord is not present: for there are many which have nothing wherein they may trust; and yet they have not God. But this is the first step of his coming. Then follows the earthquake, when man understands what he is, and when he considers the misery of the world; then the holy Spirit is nearer, but yet he is not present. Thirdly the fire of the conscience follows; and then the Lord is not far off. For it is a great matter, to feel sin. After the fire, follows the noise of a soft air, that is, the grace of God, making joyful a terrified conscience. Thus far Ferus. Where he plainly teacheth, that all mountains, what great good works we have done soever, must first be overthrown in us: we must have no trust in our selves, before God come to us: and that this is the first step of his grace. Let them that trust in their works, here take heed to themselves, and see by Ferus his judgment how far they are from the grace of God. God hath not so much as made one step to come unto them: Oh what a miserable case are all such in then?

And again upon that place: (Whosoever shall call on the Name of the Lord, shall be saved:) Our name (saith he) is sin, unrighteousness, lying, vanity, &c. The name of God is, that he is only good, true, mighty, just, merciful, and wise, &c. Of this Name Christ saith; Father I have declared thy name unto men. He therefore that accuseth his own name, and calls upon the name of God, that is, desires help by the goodness, truth, mercy, and power of God, he shall be saved, whether he be Jew or Gentile. So David called upon the name of the Lord: O Lord in thy name save me, and in thy power judge my cause: and in thy righteousness deliver me. And again: in thee, O Lord, have I put my trust; I shall never be put to confusion: deliver me in thy righteousness. Here thou hast the peril and the remedy; death and life are set before thee: take heed least thou forget thyself, Call upon the Lord while he is near. Hitherto he hath terrified them, threatening like a people, and he hath foreshowed them generally, the medicines whereby evils may be driven away: Nay after, least any should be afraid to come unto God; he plays the Preacher of the Gospel, and sets the mediator before their eyes: who alone hath manifested to the world the name of his father, unto whose power also the Father hath committed all things. By whom only and alone we also have access unto the Father. Thus far Ferus. All men that will be saved, must accuse their own name, that is, their own righteousness, before the Majesty of God: and they must call upon the mercy of God, and his truth and goodness, by the mediation only of Jesus Christ. Here is death and life set before every man, by Ferus his judgment.

Again of the Jews he writes thus: The people also did lie lame before the Temple. They had the Priesthood, the Temple, the sacrifices, examples of things to come: but they only trusted in the external things; they never entered into the Temple, to consider what those external things meant. Some went in, as the Prophets, by the shadows gathering the things signified: but the lame people followed them not. Thus far Ferus. Such like were our forefathers, who put much trust in external things, and they devised of man, never knew what they meant. And how could that profit them, seeing the trust in external things, and which God commanded, could not profit the Jews?

And again, he writes thus: Neither can any external thing sanctify us, or cleanse us, but only that he with his Spirit and his blood cleanseth us. Thirdly, he is just and justifieth us, when he communicates unto us his merits and righteousness, with the which being clothed, we dare app • are before God. So the Psalmist testifieth: I will make mention of thy righteousness only. And again: In thee, O Lord have I put my trust; I shall never be confounded: deliver me in thy righteousness. Thu • far Ferus. Here is the true Catholics righteousness, by Ferus his judgment, that is, Christ's merits and righteousness communicated and imputed to him.

And after, he writes thus: Fifthly, he enjoyeth heaven by inheritance. No man ascended into heaven, but he that came down from heaven: For by good right heaven is due to him: for he is the natural Son of God. And therefore he saith: All thine (O Father) are mine. And Dau • d saith: The heaven of heavens are the Lord's: and the earth hath he given to the children of men: Whome therefore he shall take into part of this inheritance with him, he shall enter into heaven. We obtain this by no right, but only of grace, and because he hath mercifully promised it unto us. For our works, what kind soever they are, do not deserve such a reward of equality or worthiness, but in as much as God mercifully accepts them. And therefore Paul saith: The sufferings of this life are not worthy the glory to come. And the same saith again; That the weight of that glory to come, above all measure exceeds all that we suffer in this life. And of them he concludes and saith; By grace ye are saved, not of works, least any one should brag.

Again, of faith and good works he writes thus: They are builders, which with wholesome doctrine do erect and maintain the house of God. But as all men cannot tell how to build, so nor how to preach. He that will be a builder, must know what is to be placed beneath, and what above also; he must take care, that his building be not only beautiful, but also firm and strong. They which teach faith without works, build their wall with untempered mortar; for the righteousness of the law cannot stand against the judgment of God, and therefore it must needs fall. They which teach faith without works, they lay truly a foundation but they build nothing on it: therefore they refuse this stone, which teach to trust in work • ; which teach righteousness to come by works, as the Pharisees • d. Thus far Ferus. And do not the papists so now?

And a little after, upon these words: (There is no other n •• e:) God hath appointed no other means to the world, by which men must be saved, then the name, power, and merit of Christ. Our name is sin, lying, vanity, curse, death; but the name of Christ is that he is the Son of God, holy, just, the Author of life. Also his name is righteousness, wisdom, sanctification, and redemption, &c. He that calls upon this name, that is, he which trusts by Christ and his only righteousness and merits to be saved; he truly obtains salvation: he that goes about to be saved by any other thing, beguiles himself. No man comes to the father, but by me, saith Christ: And S. Paul saith: By him we have access to the Father. Therefore he, which by his own righteousness only strives to go to God and to his goods, shall never come to them: So Israel following the law of righteousness, attained not to the law of righteousness, because he sought it of works only, and not of faith. We must do good works, but we must not trust in that righteousness: Good men may pray for us, but they cannot save us. Therefore when all is doon, we must put all our trust in Christ, and we must cleave to him, with hearty love.

And after; In this name the fathers of the old Tastament were saved. For although the Sacraments (by reason of the time) do differ, yet one, and the self same faith agreeth. Also Agustine saith: To the old just men something was hidden, when as notwithstanding, they should be saved by the same faith, which at their times should be revealed, whereof the Apostle saith: Having the same Spirit of faith: and therefore it is written: I believed, and therefore I spake. And we believe, and therefore we also speak. He would not have said the same, unless they had had the same Spirit of faith. But as they when as that Sacrament was hidden, believed that Christ should be incarnate, and we believe that he is incarnate: his coming to judgment is looked for both of them and of us. Thus far Ferus. Where he teacheth plainly, that all true Catholics must trust in Christ, and in his merits; they must do good works, but they must not trust in them; they may one pray for another, but one cannot save another: they must let that alone forever, as David teacheth in the Psalms. And that the old fathers and we were saved by the same faith.

And after, that no man can fulfill the law, he writes thus, up • n these words: There was a murmur of the Grecians. Mark here hat the saints want not their imperfections: they are Christians and Saints by faith, but sinners in themselves. Although GOD hath given them grace; yet he hath left in them their nature still, both that we should know our selves; then also that we should have an occasion of practicing charity. Every Christian hath in himself that he would should be borne withal of others: and he sees in others, which he himself must bear withal. And hereof Saint Paul saith: Bear ye one another's burden, &c.

Again, of vain confidence he writes thus: Hypocrisy neglecting the righteousness of faith, and (as Christ saith) the greater things of the law, trusts in the outward works of the law. They account righteousness to be placed in the external observation of ceremonies, places and times: none therefore more brag of Temples and Sacrifices, then that kind of men: So Christ, 16. of Luke, inueies against them, saying: Woe be to you which justify yourselves.

And of the manner of our salvation, he writes thus, upon these words: The glory of God appeared to our Fat • er Abraham. Behold the beginning of our salvation (saith he) is of God, and not of our selves: No man comes to me unless my F •• her draw him, (saith Christ.) Our salvation begins from he • uen; for unless God first do begin, we do ever remain in our sins. And that he begins with his word, it is a sign tha • our salvation is begun of faith. For the word of God cannot • therwise be received then by faith: faith especially is necessary He that comes to God must believe: For to be able to please God w •• hout faith, it is impossible. Also that besides this voice of God, • o merits of his are written: therefore it is done, that we may k • ow, that our salvation is of God's grace and mercy. For our saluat •• n comes not to us of works or merits; but of the mercy of God according to that, You are called of grace, and not of works. T • us far Ferus. Where he plainly attributes, not only th • beginning of our salvation to the free mercy and grace of Go • , but also the end thereof; which other Papists do not with th • r iustificatione prima and secunda, their first and last iustificatio • , whereof they say, the first is freely of grace, without works or merits, but not the second.

And after upon these words: By his name, all that believe in him shall receive remission of sins. By his name (saith he) not by our works and merits: (All which believe) therefore faith justifieth. And a little af • er: They began to speak with diverse tongues, no otherwise then the Jews did in the 2: Acts. So in the first and great calling of the Gentiles, it behooved them, without a • l help of the law, to be made equal to the Jews, that it might now be most certain, that righteousness is now only of the grace and election of God, and of no works.

And in another place of merits, he writes thus: But what are those so great merits of a sinner, that God should entertain him so honorably? The answer is, there is no mention made here of any merit, but the mercy of God is commended unto us. It was in the prodigal Sons mind to do many things; to submit himself, and to leave nothing unattempted, that he might win his fathers favor again: but before he ever spake a word, yea before he came at his father, before he saw his father, when as now he was a g • eat way from his fathers house; his father had now set all his anger as • de, and could no longer refrain himself, but that he must needs go and meet him: He tarried not till he came into the • ouse; he de • anded not of him what his request was; he might easily • oniectur • what moved him, and what was the cause of his return: n • ither • aried he till he had asked pardon of his offense; but by and by he fe • upon his neck. By which what other thing is declared unto us, t • n that it is of mere grace and mercy, that we are restored of God i • o the place of sons, from which we were fallen. For which ca • Christ hath used very stately, and those not a few words, by which his may very forcibly be convinced. For we must needs ascribe or justification, and the forgiveness of our sins, to the grace of God: By grace ye are saved (saith Saint Paul) and that not of yo •• selves: it is the gift of GOD: not of works, least any man should rag. And such like doctrine did Jeremiah the Prophet sing: A •• o it is the Lord's mercy, that we are not • onsumed.

And although also our work • must concur, both sorrow proceeding from the bottom of our he •• t, and also a pure and perfect will, and an earnest desire of rising aga • ne; a plain and not counterfeit confession of the mouth; and to co • clude, the zealousnesse of our prayers: notwithstanding neither ou • sorrow, nor confession, nor prayers, nor all the external rites of repentance, can take us out of our sins, no not if so be that we should even consume our selves with the sorrows of repentance, and employ our labor in confessing our sins, even till we waxed mad • e thereby, we should (as the common proverb is,) loose both all our •• bour and cost, to the obtaining of the remission of our sins, unless God had promised us that he would freely forgive us, unless by Christ's benefit and merit our salvation had been procured, unless he had bestowed on us his repentance and merits, &c.

Our sins are freely pardoned by Jesus Christ (saith Ferus) and all our sorrows and repentance are not satisfactions, but signs and fruits of our repentance. They are duties to our savior, not prices or raunsomes for our sins.

Philippus de Dies of the imperfection of all Christians works, writes thus: No man cometh to the Father, but by me, that is, by following me; or else by me, that is, by my works. The most ancient carvers of Images were wont, before they shown their Images openly, to behold them very diligently, and to examine very attentively, if there were any faults in them; and if they found no faults in them, then to place them in some low place, that all men might behold the excellency of them. But if there were some imperfections in them, which they, who nearly and narrowly beheld them, might easily espy, then they were wont to place them aloft, on some high pillar, that being beholden a far off, their faults and imperfections might not be discerned. Of all our works, yea even of our just works, saith Isaiah: As a defiled cloth of a woman is all our righteousness. For they are unworthy that they may be grateful or accepted of the majesty of God: Wherefore it is necessary, that we follow the policy of these artificers, and that we place them on the high Pillar Jesus Christ our Savior, that through his merits they may be of some value and merit with God the father.

And again, speaking of the place of Isaiah: To whom shall I have regard, but to the poor and contrite in Spirit? &c. He writes thus: He calleth here the poor, the humble man. For he is indeed an humble man, who acknowledgeth his poverty and nakedness, who knoweth that he hath nothing of himself but sin, who what good thing soever he hath, what benefit either of nature or fortune, he doubteth not, but that he receiveth it from God, who trusts not in his own judgment, wisdom, counsel, nor in his own strength: but puts all his trust and confidence in God, and as a most poor beggar, ever craves the crumbs that falleth from his most bountiful table.

Ferus also of good works, writes thus: Therefore, John preached in the Wilderness, as though he should say, neither your riches nor your sacrifices can get you true righteousness, but only the grace of Christ: For if righteousness had come by the law; then had Christ died in vain. The same must we do, we must forsake all things, and make haste into the Wilderness: that is, to acknowledge that all, that the world makes account of, is temporal; nor can deliver thee from the wrath of God: therefore trust in no such thing, no nor in thy only good works. For thou canst not tell, whether they be such before the eyes of God: yea, howe good soever they seem, yet they are imperfect; neither do they proceed from such fervency, as they ought. Therefore thou mayest not trust in them: the which thing also Christ himself doth teach; When we have done all things we are unprofitable servants. Therefore when as thou hast nothing, neither within thee, nor without thee, that may assure thy conscience; fly unto the grace of God, and say, I have lift up my soul unto thee: In thee have I put my trust, &c. We may note here, he will not have us put our trust in any works, neither ceremonial nor moral; neither in those that go afore justification, neither in those that follow: but only in the grace of Christ. And this is one of the chiefest pointes of Christian religion, to know whereunto one may trust in his salvation: and in this he plainly agrees with our doctrine.

And again, in another place he saith expresselie, That the woman coming for another thing, that is, for water, found Christ: so God deals with us. Our salvation chanceth to us without desert; and commonly, neither desiring it, nor seeking it: yea being busied about other matters, and seeking other things. So the Kingdom fell to Saul, seeking his fathers Asses: So Christ was preached unto the Shepherds, keeping their flocks: So Andrew and Peter casting their nets into the Sea, were called of Christ: So Matthew and Paul and others, going about other matters, received salvation of Christ: To conclude, so long we are careful for our own affairs, that is, for carnal things, till Christ of his own freewill offer himself unto us, beyond all our expectation. And hence it is, that the Bride crieth: Draw me after thee: and the prophet, Turn us, O God of our salvation. For if Christ should not prevent us with his grace, we do still remain in our sins: even as that woman had returned even as she came, if Christ had not prevented her.

And in another place he writes thus: Unless a man be borne again: Nicodemus asked Christ nothing expressly, and yet Christ first of all answers him of regeneration. By this he hath taught all Preachers, that first they make the tree good, and then that they require good fruits, that is to say, that first they teach faith, whereby a man may be justified; and afterward good works: and in this one short word, he comprehendeth the whole sum of Christian religion. Man truly was created to everlasting felicity, but because thorough his sin, he became accursed, it came to pass, that not only himself, and all things that he had, but that also all his posterity became accursed: therefore because we are borne of Adam, we are all become unprofitable and abhominable both in body and soul, in all our power and hability. Unless therefore, by the grace of God we be borne again, and of Adams Sons, be made the Sons of God, all things are in vain that we do, or endeavor, or think, or speak; yea our selves are vain, and all our reason, will, strength, and works. Therefore he that desires to enter into the kingdom of God, must become a new man: so also he that desires to see the kingdom of God, that is, to understand the mysteries of the kingdom of God, and his heavenly doctrine; as God shown to Jacob the kingdom of God, in that ladder lift up, which reached to heaven: he must lay aside all fleshly wisdom, he must deny his own reason, he must despise his own strength, and must yield himself wholly as it were a bondslave to the word of God. By this word therefore Christ condemns us, and all things that we have, that he might provoke us more forcibly to seek help of him. Again, by this word, he wrests from us all confidence in our selves, or in our own works, and takes from us that staff of a reed; that we may learn to trust in the only mercy of God. For faith is the sure staff of our old age, by which alone we may pass over this Jordan of temptation: the figure whereof was shown before in Jacob. Here therefore learn, why God in the Scriptures, oftentimes condemns our works and our endeavours: for he doth not this, to bring us into despair, or because good works do not please him; but that he may teach us, to trust only in the mercy of God.

And a little after he writes thus: Although one man being compared to another, one may seem more nobler or wiser, or more just then another: yet if we respect the power, wisdom, and justice of God, we are all alike weak, ignorant, and sinners; neither one, not so much as an hair, excels another: For we all stand need of the grace of God. And after, It is no marvel if Nicodemus understood not the words of Jesus: For the fleshly man understands not those things which are of God. For they are foolishness unto him.

Ferus here plainly teacheth, that a right faith must be the root of all good works, and that is such a faith as the Gospel teacheth: that is, that Jesus Christ is both able and willing to cure all diseases, both of body and soul: and with such a faith all sinners should come to him alone: and that this faith should be planted in every Christians heart, which the Papists have not done heretofore in their Church. And after this faith, then good works should be taught and required. Secondly he teacheth, that we have no power to do good left in us: we are not like Birds in a Cage, which if the stop of sin were taken away, would voluntarily fly out, as other Papists teach: but even dead Birds and Carions, having no strength or power at all to do good: and that Christ condemns us, to make us more forciblie to fly to him; and that we must not put any confidence or trust in our works: and that before God, there is not any one man, a hair better then another; but all are alike sinners, not excepting the blessed Virgin Marie of her own nature. What doctrine can be more agreeable to the Gospel, then this? or to that, we now teach in the Church of England? I would to GOD all Papists would mark it and believe it.

Philippus de Dies also writes thus: King Hezekiah asking life of God, recites his benefits, saying: O Lord, I beseech thee behold, I have walked before thee in truth, and in a perfect heart: & that I have don that which is right in thy eyes. Why, O holy King (saith he) doest thou allege thy services, that thou hast done to God? It had seemed better, if thou hadst alleged thy miseries, thy poverty. So poor men are wont to do, that may move them to pity, of whom they hope for an alms: they show them their wounds and miseries. To this Saint Gregory answers: that the holy King here, doth not allege his virtues, as deserts; but as all God's benefits: for all the good things we do, they are God's benefits. And so saith Saint Agustine, expounding the Psalm, Who crowneth thee with mercy and loving kindness, saith he: Is there not a crown due to good works? But because he works in us all our good works, therefore he saith, which crowneth thee with mercy and loving kindness, because all our good works are the mercies of God.

And in another place he writes thus: One of the holy fathers being asked, who was holy: answered, He that was humble. And being asked again, who was more humble: answered, He that was more holy. Lastly, being asked who was most holy: answered, He that was most humble, and he that accounted himself least of all others. For he trusting nothing in himself hath all his trust reposed in God. David came down to this step of humility, who said; O Lord, my heart is not exalted, nor I have no proud looks, my soul is even as a waned child. By which words the Prophet very excellently declared how humbly he accounted of himself: therefore he most finely cōpares his will to a child, who being taken and waned from his mothers paps, relies altogether in his mothers courtesy, who by himself can provide no meat for himself, &c.

Al true Christians should be as waned children; they should put their whole trust in God; they should find no meat, no matter of strength, whereupon to trust or rely in themselves, but in GOD. This is Philippus de Dies his judgment.

Oleaster also a Papist writes thus: Can thy work be evil (O Lord) or can there be any imperfection in it, that it should need to be examined? As if all other works need trial, yet not light, which thou hast made most pure and glorious, by which all the other works are examined; what wilt thou teach me in this trial? I think thou wouldest tell me, that I should examine and try my darkness; if so be, that thou so diligently examine thy light: for what are our works, if they shall come to be examined in God's judgment, but darkness? No flesh (saith the Lord's child) shall be justified in thy sight. We may note here, how this Papist confesseth, that all our works, if they should be examined in God's judgment, are but darkness.

And yet after he adds: Not that we think with the Lutherās, that the just man sins in every work he doth; but we mean to signify the imperfections of our works, if they be brought to examination of God's judgment. If there be darkness in the works of the just, is there not sin? Are not all imperfections and declining from the law of God sin? He teacheth here the same doctrine the Lutherans teach, that there are imperfections and da • kenesse in the works even of just men, and that their works are not able to stand in God's Judgment: and yet he will not be of their opinion. And he addeth for more confirmation of this doctrine that place of Isaiah: We have all been unclean, and all our righteousnesses, as the defiled cloth of a woman. Therefore (saith he) how pure soever, & how good thy work seem to thee O man, compare it to the glass of God's law, that thou mayest amende, what thing thou findest fault in it, present it to God's eyes, that thou mayest hear his judgment of thy work.

Stella of the perfection of our works, and perfect fulfilling of the law, writes thus upon these words: And they were both just before God; if therefore it be written: In thy sight shall no man living be justified: how can any man be called just before God? If our righteousness be considered as it hath some fault mingled with it, no man is justified, because In many things we offend all: and all our righteousnesses are like a defiled cloth of a woman. Also if you compare our righteousness to the righteousness of God, no man shall be saved: and therefore most holy Job said, Shall man be justified being compared to God? But if this righteousness be considered according to the measure prescribed to man; so the best and those, who are friends with God, on some sort are called just before God.

Ferus also concerning this matter writes thus: Although the Scripture call all the faithful Saints; not that they want no perfection, but for the blood of Jesus Christ, wherewith they are washed and sanctified; yet in themselves they are imperfect, and have need to say, Forgive us our trespasses: and ever with faith and trust in the mercy and goodness of God, they have fear joined for their infirmity: as Job saith; I feared all my works: when as the same Job sometimes declared himself to be innocent. Both therefore are necessary to a Christian, fear and hope; hope, least be should despair; and fear, least he should presume.

Stella also writes thus: Neither was the holy Virgin content for the excellent virtue of hir humility, to say he had respect unto his hand maid, but to the baseness of his handmaid. And here thou must mark this baseness concerning hir merits, for she thought hir self of no merit, of no virtue; and this not feinedly or falsely: for she considered the excellency of hir own strength; and not on God's behalf, his gifts bestowed on hir. And this consideration is the mother of an •• mble heart, whose root is in the soul. Thus far Stella. I would this root of humility did also grow in all Christians hearts, which did grow thus fruitfullie in the heart of the Virgin, that they would with her consider, not their merits, but their unworthiness.

5. Of the Certainty of Salvation.

A Ndradius, expounding the meaning of the University of Collen, against Monhemias, how we may both hope and doubt of our salvation, writes thus: Although (saith he) our hope hath ever doubting joined with it; yet it differs very much it self from doubting. For when as our hope, whereby we do promise to our selves eternal life, doth trust both to our works, and also especially to the mercy of God and his omnipotency, which doth proceed of our merits; and when as we do often loose the grace of God by our sins, and we our selves do hinder the course thereof, that it doth not flow into our hearts: it comes to pass truly, that our hope is so certain, that yet it is ever coupled and joined with fear and doubtfulness. For he, which considers the goodness and omnipotent power of GOD, never doubts, nor fears anything; but is as the mount Zion, which of no side can be removed: but when he considers his own frailty and proneness to sin, as long as he lives; then he fears, least he should expel or hinder the goodness of God. Wherefore when as Saint Paul saith, that hope maketh not ashamed, and he calls it the sure Anchor of the soul; he considered the omnipotency and power of God, upon which our hope chiefly resteth: by which it hath this virtue, that it is without all doubt. But the Vniuersity of Collen, where they say, that it doubteth very much, they consider the infirmity of our nature, and the force of our desires, which oftentimes force us from the standing in the law of God and reason; and do as it were drive us into these sins, whereby we loose the brightness of righteousness, and merit the anger of God, and everlasting torments.

But let us hear howe far they are wide from Saint Paul's doctrine, in this their consideration. Abraham (saith he) is called the father of us all, as it is written: A father of many Nations have I ordained thee, even before God, whom he believed, who quickeneth the dead, and calleth the things which be not, as though they were: which Abraham believed against hope under hope, that he should be the father of many Nations, according to that which was spoken to him; So shall thy seed be. And he not weak in faith, considered not his own body, which was now dead, being almost an hundredth year old, neither the deadness of Sarah's womb; neither did he doubt of the promise of God, through unbelief: but was strengthened in faith, and gave glory to God, being fully assured, that he that had promised was able to do it: And therefore it was imputed to him for righteousness. Now it is not written for him only, that it was imputed to him for righteousness; but also for us to whom it shall be imputed for righteousness, which believe in him, which raised up Jesus our Lord from the dead, who was delivered for our sins, and rose again for our justification.

Saint Paul here (the Doctor of the Gentiles) teacheth all Christians by the example of their father Abraham, contrary to the doctrine of the University of Collen, that they must not consider their own frailty and weakness (for who then should not despair?) but the promise and mercy of God. Abraham considered not, that now he and Sarah his Wife were as good as dead to child-bearing and begetting; but the word and promise of God, which even quickens things that be dead, calls things which are not, as though they were: and even so must all Abraham's Children, and all true Christians, not consider their own frailty and weakness: for if they respect their own deservings, even the best of them all, they are like their Father Abraham, even dead in their sins, and far off from obtaining the Kingdom of God; yet believing the promise of God assuredly, and not respecting this their own frailty and weakness, but even now with a lively faith, whensoever it assaulteth them, overcoming it; they must all assure themselves of the kingdom of God, as Abraham did of his son Isaac.

And this is faith: and this is to be the true son of Abraham: and without this faith no man can be saved. We must not consider our own infirmities; nay, that we are even of our selves dead, through our sins; as the University of Collen teacheth; but we must only respect the grace, mercy, and promise of God, as Abraham our forefather did, and by this strengthened overcome the other; which as an enemy is opposed and set against faith, to wrestle with it, and to assault it. The University of Collen, in this their doctrine, do gainsay the Prophet David, whom they allege for their witness. The just man (saith David) is like mount Zion, which on no side can be moved: He is firm on every side, he trusting on the mercy of God, is not moved (as they teach) with the consideration of his own frailty.

Again, let us consider howe the University of Collen and Master Bellarmine do disagree, in this great point of salvation. Bellarmine, whereas saint John saith; These things have I written unto you, which believe on the name of the son of God that you may know, that you have eternal life, answereth, that S. John saith truly, they which believe as they ought, have everlasting life. The meaning therefore (saith he) of the Apostle is conditional: for he writes to those which believe, that they may know that they have eternal life, if so be they believe indeed, as they ought to believe, that is, if they have faith, which worketh by love. This is master Bellarmine's judgment.

But the university of Collen writes thus: Who ever hath taught thus of faith, that the salvation of every particular man should be obtained by it, or have relation to it? For faith is of all things most assured, which neither can be deceived, nor deceive. But the justification of every private man (say they) is very uncertain, much more their eternal salvation; how therefore can faith be had of such uncertain things? This is the censure of the University of Collen, whereas both Saint John and master Bellarmine avouch, that they which believe aright, know that they have eternal life: so that by the censure of the University of Collen, we must not believe assuredly, we must not know that we shall be saved; we must only hope that we shall be saved. And they say again, That the certainty of hope is not such, that any man trusting thereunto, should not doubt: for so long as we hope (say they) we are uncertain: as the very Etymology of the name of hope doeth teach us. Thus we may plainly see, howe they will have us doubt still of our salvation, which doubting, is both contrary to faith, and also to knowledge, which Saint John the Apostle teacheth.

But to return again to M. Bellarmine's former answer, his meaning is thereby, though he dissent from the university, to prove, that no man shall be assured, or know that he shall be saved. For he saith a little before, that even by our confession, faith is necessary to the forgiveness of sins. But (saith he) out of what word of God do they learn, that they have such a faith, as is required to get and obtain remission of sins? This is one of his mists, whereby he would have everyone doubt, whether he hath faith or no, and so doubt whether he should be saved or no. But this doctrine is contrary to Saint Paul, who thus writes to the Church of Corinth: Try yourselves (saith he) and search yourselves, whether you be in faith or no. Do you not know yourselves, that Jesus Christ is in you, unless you be reprobates? All Christians must know, that Jesus Christ is in them, that they are by faith engrafted into him, or else they are reprobates. By master Bellarmine's doctrine, all Christians are reprobates; For no Christian (saith he) knows whether he hath such a faith, as obtaineth remission of his sins: and then it must needs follow, that no Christian knows, that Jesus Christ dwelleth in him; which all should know: and so all are reprobates by his doctrine. Peter the Apostle writes his Catholic Epistle in general to all Christians, and he saith; that they have gotten like precious faith to the Apostles: And shall they not know then, that they have obtained such a faith, as is required to the forgiveness of sins? The Papists imagine God to be a respecter of persons; and that to the Apostles he gave a great faith, and that they might be sure of their salvation; but to none else, he gave the like faith; and that all others ought to doubt: but Saint Peter here plainly teacheth, that even those to whom he wrote, had obtained even as precious a faith as he. And shall not we judge so of our Christians at this day? Naie in the Acts he pronounceth the same sentence, that God is no respecter of persons, that in every Nation he is accepted unto him, which feareth him and worketh righteousness. And when as the Holy ghost fell upon them, he commanded them to be baptized: and have not all Christians at this day likewise the holy Ghost? doeth not Saint Paul say, that they which have not the Spirit of God, are none of his? If all Christians then have the Holy ghost, then must they needs have faith, which is the first and principal fruit thereof: and such a faith as is required to the obtaining of the remission of their sins.

Maie not we say of our Christians, as Saint Paul speaks of the Christians in the Primitive Church? You are the Epistle of Christ (saith he to the Corinthians) made by our ministry, written not with Inke, but with the Spirit of the living God. And in his first Epistle, he gives thanks to God that they wanted no gift: Therefore they had, no doubt, such a faith as is required to the forgiveness of sins, by Saint Paul's own Testimony; yea, although that their faith had some imperfections in it, of dissention & of diverse errors, both concerning the Sacrament, and also the resurrection of the dead. Why may we not therefore, believe and pronounce of all Christians, in these our days, which are not notorious Atheists, or cut off from the church, as saint Paul did of the Christians generally in his days? Thus we may see, howe saint Paul's doctrine and master Bellarmine's differs, the one tendeth to consolation and edification; the other plainly to the destruction of the faith, and to desperation.

Ferus writes, That most justly the holy Ghost is called the comforter, not only for this cause, that it comforted the Apostles the Children of the Bride, of the death and absence of their father, by the word of the Scripture, saying; that it behooved Christ thus to have suffered: but also for this cause, that as an earnest penny and pledge, it assureth the faithful, that they are the sons of God. But Bellarmine saith, That the Spirit witnesseth to our spirits, that we are the Sons of God; but this Testimony is by no express word, that is, by Revelation; but by a taste of some inward joy and peace, which engenders in us no certainty but coniectural: But an earnest given to any, takes away all conjecture. And Ferus speaking of this Testimony, saith: O this happy knowledge, yea, most happy union, so to be knit, not only to the Son, but to the father! It makes us know surely we are God's Sons. So this earnest takes away all conjecture; nay more then this, it unites us to God.

But that place of Ecclesiastes is alleged of some, to disprove this certainty of our salvation; the which place, if it be indifferently considered, proves no such thing: but rather it condemns all rash judgments of Christians, according to our Saviors doctrine. Judge not, and ye shall not be judged. The place is this: I gave myself (saith Solomon) to consider this whole matter, and to declare the same, because that just men and wise men and their service are in the hands of God; even the just men and wise men are in the hands of God; if he held them not up, they should surly fall, even into the pit of hell: Love also and hatred no man knows, all things are before their faces▪ for all things happen to all men alike. There is one event to the just and wicked, to the good and pure, and to the unclean, to him that sacrificeth, and to him that sacrificeth not. The plain meaning of this place is, that no man knows by the external euentes, which happen to himself or others, whether he be beloved of God or hated. The same things chance very often alike, both to the godly and to the wicked. Good Josiah was slain in the battle, as well as wicked Ahab; Abraham was rich, as well as Dives: David's child died, as well as Jereboam's: Iosaphats Shippes were broken, as well as the Shippes of the wicked. Let no man pronounce sentence of condemnation against his Brother, by reason of these outward events: as did the superstitious Jews against those, upon whom the Tower of Siloam did fall, or as did those profane Pagans against Paul, who judged him a wicked man, because a Viper caught him. God deals woonderfullie with his Isaac, the hope of the world is commanded to be sacrificed; Jesus the light of the Gentiles, and the glory of Israel is crucified: who will then judge or condemn, by any external accident? This sense, the very coherence of the verse that followeth, enforceth: for thus it followeth in the Text. This is an evil, that is done amongst all, under the sun, that there is one chance or event to all, and that the harts of the sons of men, are full of evil, and madness is in their harts whilst they live. And because in all men's hearts this sin and madness remains, so that no man can say, he hath no sin: therefore these like events and chances outwardly happen to all alike.