There be three things in the glorious worke of mans saluation , which God doth wholy challendge to himselfe , and preuents copartners : our Predestination , our Creation , our Renouation . The first before all time , the second with time , Bern. in Can. Ser. 78. the last in time , Vbi & quando vult Deus , where and when himselfe best pleaseth : when the former were , we were not ; when the last is , we are indeed , but dead in sinne ; wherefore that likewise is a part of his Mercie : whence it was a custome in the Primitiue Church , to giue Wine and Milke to the new baptized conuerts , Hieronymus in locum . because in Esay , 55. it is said Come buy of me Wine and Milke without money or exchange , insinuating by that Ceremonie , that God in his Sonne doth freely bestow both those and all other benefits , why he should predestinate this man rather then that : Hoc est profundum Crucis , saith St. Augustine , De verbis Apost. Ser. 7. and I am not ashamed to confesse that I knowe not the reason , why he should create vs Men rather then Beasts , or cause vs to be borne of Christian rather then of Heathen Parentage : his owne will ioyned with goodnesse was the motiue , why he should , Secundum propositum effectually call the one Thiefe hanging vpon the Crosse , rather then Barrabas ● or the other , is a Secret I may well , admire , but neuer reach to ; for of the comparatiue will of God , no reason can be rendred ; and it is determined that Grace is Habitus infusus non acquisitus , infused by mercy not gained by industrie , it alwayes preuenting both our will and vnderstanding , Nolentem praeuenit vt velit , volentem subsequitur ne frustra velit , saith St. Augustine , No man comes to Grace except Enchiridi●● . preuented by grace , nor no man to God except God comes first to him : for he conuerteth the vnrepentant , recalleth the wanderer , is found of them that seeke him not , and appeareth to them that neuer looke after him , as is by Bellarmine himselfe confessed ; Tu Domine benedicis De cloricis . lib. 1. c. 1. Confess . l. 10. cap. 2. iustum , sed prius eum iustificas impium , saith St. Augustine , O Lord thou alwayes blessest the righteous Man , but thou first makest him of wicked , righteous : But the word here is of as large extent as are his benefits : when as Influxus generalis , that same vniuersall influence whereby we liue , we moue , & haue our being ; when euery good , both Naturall and Diuine , Gratis datum , and Gratum faciens , as they speake , is a Guift vnto vs . To summe vp all , when by the Grace of God we are what we are , what is it that is not giuen ? Or what is it that we haue not receiued ? For it is an infallible consequence , Si Gracia est , Gratis data est , Gods Iustice ( say Diuines ) being alwaies distributiue , not communatiue : he giuing freely like a Prince , not exchanging like an Huckster : and therfore the ancient formes of Oblations in the Greeke Church was , thine owne of thine own O Lord we offer thee . It were meere ingratitude , Rettorsh . in saluian . to draw water from Gods Ocean , and then say we had it from our owne Cisternes : Like the Moone borrowing her light , and then eclips the Sunne that lent it . Euery good gift , and euery perfect giuing is from aboue : euery donation is from his Grace , and euery Grace is his Donation : Aquar . in 4. Sent. dist. 14 con. 9. All our abilities and vertues rising from thence , as powers from their Essence , or streames from their Fountaines : and therefore Fate , Fortune , Merit , which the World doth raue vpon , wise men doe deride , and the Ignorant may dayly see conuicted . For Destinie can haue no place , sithence God is a free Agent , bound to no Second Causes ; giuing Man a Will voyde of coaction , and setteth downe Precepts negatiue and affirmatiue of acting and auoyding , as lines to liue by : Much lesse Chance or Fortune , a thing rather dreamed of , then in being ; being nothing but the ignorance of the true Cause : whence wise Antiquity confounded or made one and the same , God and Prouidence : And the Stoicks placed her Pallace aboue the Moone ; that is aboue all things mutable . Nor could the Heathen euer be perswaded that there was a God , except he could reserue things past , moderate the present , and fore-see the future . Least of all Desert , for the very word sauours of poyson , 4. Sent. dist. 43. sayes Lombard , sithence we are Gods Debtors ex commisso , by our foule offences ; hee our Debtor only ex Promisso , by his gracious Promises : he is not tied to any , though he hath giuen to all : For in euery Merit three things are required . First , that a man be in via , not in termino ; that is , aliue , not dead : And therefore I wonder why the Cardinall should auerre , that the Soules of Paschatius and Seuerinus should mediate for others , De Purgatorio lib. 2. cap. 15. euen in Purgatory ; it being generally held that Purgatory ( if any such place be ) is appointed for satisfaction of mens selues , not of others . Secondly , that he be master of his owne workes , which no man is ; for from God we haue both the will and the deede . Thirdly , that there be a proportion betwixt the Worke and the wages : But alas , what correspondency is there betwixt our Endeauours and Heauens Glory ? And therefore to conclude this point , God hath framed the World vpon nothing , that the whole World should build it selfe vpon him , and his mercies . To ascribe Wisdome to Minerua , to Mercurie Eloquence , other endowments to other imaginary Deities , were to erect Idolatrie in our hearts , and to rob the true God of his honor . What though there bee diuersity of Guiftes ? Yet but one and the same Spirit , saith the Apostle : 1. Cor 12. 4. &c. diuersities of Administrations ; but the same Lord , giuing all that all men haue : yet not all to all men : One hath the word of wisedome , another the word of knowledge , a third the Guift of Faith , a fourth of working of Miracles . Some , but not all Apostles , Prophets , Teachers ; euery one hauing his proper guift of God ; one after this manner , another after that . 1. Cor. 7. 7. Some fiue Talents , some haue fewer , but all some : For vnto euery one is giuen according to , &c. And so to the Second part , The Receiuers , Euery one of vs .

The Beauty of the whole consisteth in the well composed variety of the parts ; so altogether make an excellent Fabricke : thus the treble and the base , set with means and tenors , do not jarre , but make good Musicque : high and low meete together to make concord ; each string hath its seuerall sound , each Instrument its perticuler praise ; and all joyned in one , delight the hearer : And Quod harmonia in musica , concordia in ciuitate , saith St. Augustine , Heauen in our contemplation is more sweete , because of the distinct variety of Saints , and ineffable Hirarchie of holy Angels : And Hell more painfull , because in it is nothing but disorder and confusion . If the whole Body were an Eye , where were then the Hearing ? If all were Hearing , where were then the Smelling ? 1. Cor. 12 17. Parity hath bin alwayes the Nurse of Ruine : It was neuer good world since the Miters justled Scepters for the Wall : and discontented Faction would equall ( I had almost said pulled downe ) Prelacie . But the reason may be that of Rodolphus Caesar in Aenaeas Siluius , euery Comment. in dict. et fact . Alphon. Regis . lib. 2. man thinketh him a foole that cannot Gouerne , Nemo autem seipsum stultum iudicat , but no man thinks himselfe a foole ; when as in truth of Iudgement , why should there bee Ambition ? When as we are like men vpon a Stage , where , not he that plaieth the greatest part , but he that plaies his owne part best , is most applauded : Or as in a goodly Picture , darke shadowes may haue their praise aswell as brighter colours : yet not seperated from them , but in relation . The Hand and Foote may be commended , but if the one would be where the Arme is , and the other where the head is , both were monstrous . It was a factious speech of Crassus , that none should be his Consull , to whom he was not a Senator . And a wofull president in Adam , to presume aboue the end of his Creation : for Dum erexit se supra se , cecidit miserabiliter infra se , sayes Bonauenture . While he aspired aboue himselfe , Breuioloqui . he fell miserably belowe himselfe , from the state of Innocencie to the state of Sinne & misery : As in Vertues , so in States , and Churches , Descretion giueth order : Order , life and perpetuitie . God hauing giuen to euery man a seuerall guift , to honour him with , and to profit others . There is not that Plant , suruay them from the Cedar of Mount Libanon , to the Shrub that groweth vpon the Wall , but hath his vse and vertue ; nor that Wretch , that can without the iust taxation of enuie , and ingratitude to God , and to his Neighbour , repine , as at an ouer scant hand of his Creator or Redeemer . O bone Omnipotens , qui sic curas vnum quemque nostrum , ac si solum cures , in Confess 3. 11 omnes , ac si singulos , saith St. Augustine , O good God , that so regardest euery particular man , as if thou caredst for him onely , and yet thou so carest for all men , as thou dost for any one : for Optimi est optima producere , the best must bring forth the best : which rule holds true saith Aquin : in 1. sent. dist. 47. although not absolutely , yet in the seuerall kindes of thinges , the world being so excellently composed , as that Plato durst presume to say , Aug. de ciui . lib. 11. c. 21 that God was transported with joy when hee had finished it ▪ The same hand creating the mouing Orbes , and the creeping Wormes . Sure all things which God did create , he made them Hooker ser. on Heb. 2. 4. at the first , true , good , and right : True , in respect of correspondence to that patterne of their being , which was eternally drawne in the Councell of Gods fore-knowledge : Good , in respect of the vse and benefit , which each thing yeeldeth to other : Right , by an apt conformity of all parts , with that end that is proposed for each thing to tend to , as learned Hooker ) like himselfe excellently . Thus his dixit and his benedixit , his Word and Blessing went together , nor euer would haue suffred , either Man or Angell to fall from that Integritie , except he had likewise seene , Quibus bonorum vsibus accommodaret , how hee could haue turned them to his owne honour : As the good Husbandman , that seeing the waters swell , and threaten danger , wisely cuts a Channell , and turnes them to his own benefit : that all ages might be as a neate Verse , where words of long and short Quantities might run together , Et quibusdem quasi antithetis honestaretur , and Mercy and Truth might kisse each other .

Euery reasonable Creature hath these ends Lomb. 2. sen. dist. 1. proposed vnto him ; to praise God , to serue him , and to injoy him : and though his Grace bee transparent in euery Creature , yet in Men more then Beasts ; and Saints more then Sinners : Secundum simplicem complacentiam , as we say , There is not that Entitie that he hath not loued , and graced , Secundum amorem efficacem : There is no Rebrobate so honoured ; his loue is alike to all , in respect of the essentiall act ; not so in respect of the consequent effect : Ab aeterno , non pro aeterno ; from eternitie , not for eternitie , as Aquarius ●● 3. sent. dist. 32. speakes . His loue is like the Sun-beames , shining vpon the meanest Dunghill , though not with such lustre and reflection , as vpon the Marble pauement : his Eyes waite vpon the Hindes which bring forth young , but not with so strict regard as vpon man his own Image : nor so attendeth Saul , as he doth Dauid ; or Esau as Iacob : and therefore the words ( to euery one of vs ) may haue a reference to the Church , or those that walke worthy of their vocations , as is insinuated . v 1.

The merrit of Christs Passion extendeth it selfe to vs as the head to the members , nor is his righteousnesse a curtailed coate , but a large robe of mercy ; himselfe being the Rose of the common feild , and the Lillie of the lower vallies ; and such an one as imparteth his whitenesse euen to Thistles : being made sinne for vs , that euery one of vs should be made the righteousnes of God in him . 2. Cor. 5. 21. For he is the propitiation for our sinnes , and not for our onely , but for the sinnes of the whole world . 1. Iohn 2. 2. The Iewe cannot boast his prerogatiue ouer the Gentile , nor circumcision aboue vncircumcision , the Donatists opinion of Africkes Meridies is ridiculous ; all places , and all ages are alike to him ; Christ being to the Fathers in the old lawe , by preuision , and acceptation although not corporallie exhibited : the onely difference betwixt them and vs , was onely in circumstance of time ; they beleiued he should come , we beleeue he is come to saue vs : euen then sayes he , and sweares to it by the Prophet Ezechiel , as I liue I will not the death of a sinner , Nolo mortem peccatoris , qui mori volui pro peccatoribus , sayes Hector Pintus on the place : for then where were the efficacie of the operation of our head , the benefit of his intercession as our Mediator , the merit of his Passion as our Redeemer ? And yet all this is on his part in whom nothing is wanting ; something is required of man to make him capable , namely Fides recta , & fidei Sacramentum , A right Faith and a true vse of the Sacraments ; the first , is the hand to apprehend it ; the second , the Seale to confirme it : for want of the first , the Infidell & the Hereticke are not benefitted ; for want of the second , the negligent person is excluded . The shedding of the blood of the Paschall Lambe , was not sufficient , if not sprinckled vpon euery dore post . Exod. 12. 7. nor Christs blood efficient if not applied . As the generall Pardon of a Prince is auailable to them onely that sue it out , or a soueraigne Plaister to him onely that layes it on ; the leaues of the Tree of life are beneficiall onely to them that gather them ; the barren Elme , and the laden Vyne , are both a like to the lazie sluggard , that will not worke out his saluation with feare and trembling : for he that presumes because God is good , shall be sure to perish because God is Iust .

In which , me thinkes two conclusions arise necessarilie to be obserued . First , that his grace is aboue measure , that giueth ours by measure . Secondly , that mans is measured to him ; euery man hath some , but not any all .

For the first , that which giueth being to another , it selfe is a more able being ; for nothing giueth what it selfe hath not , & therefore to preuent an obiection , where it is said , alluding to the birth of our blessed Sauiour , that a Starre there gaue light vnto the ●unne , a branch moisture to the roote , that a Virgin bore her God in her Armes , and her Sauiour in her wombe , that the Sonne should be Father to his owne mother , and the mother daughter to her Sonne , Sine quo Pater nunquam fuit , sine quo Mater nunquan fuisset , Without whom the Father neuer was ; without whom his Mother neuer had beene , maketh the Pagan indeed incredulous ; but the Christian , deuout and pious , as knowing that the fulnesse of mercy doth not lessen the fulnesse of power , but were it possible , augments it rather ; as Maiestie is adorned with clemencie : thus , though Iohn baptized IESVS , yet IESVS gaue life both of grace and nature to Iohn the Baptist ; because of his fulnesse we haue all receiued , who himselfe is full of grace and truth , Ioh. 1. or as the schoolemen distinguish , full of grace in his affections , of wisedome in his vnderstanding , of merit in ●ombis . his actions .

From his first conception , whether wee consider the singularitie of his person , his head-ship ouer the Church , or his Diuine vnion , there was not a grace or vertue that he wanted , except wee say faith and hope , because hee was Simul viator & comprehensor , and that which succeedes them both in vs , he had in present , that is Cognitio & comprehensio rei , and that not in measure but in fulnesse : as the Deuills they say , whilest they suggest ease to vs , are themselues tormented ; so Christ and the blessed Angels whilest they labour here for Gods glory , enioy a happinesse . And that his perfection of wisedome was equall , Vidit se per se , & in se vidit omnia , he saw himselfe through himselfe , and in himselfe he sawe all things , either by the nature of his Diuinitie , or by the glorie of Comprehension ; and therefore that saying of him , Luke 2. 52. That hee encreased in wisedome , and stature , and fauour with God and man , is to be expounded , either extensiuely for the augmentation of corporall dimensions , or ostensiuely for the publique manifestation of his grace and vertue , not intensiuely , as really encreased in perfection , for so he did not . And who did euer doubt that Denijse . of Merit , if he remembreth either the Person , God and Man ; or the time , from the Manger to the Crosse ; or the meanes , the height of loue and charitie , not suffering one part onely , as Head , Hand , Foot or Side , but his whole body to be wounded ; nor spilt his blood by drops , or ounces , but spilt it all , that plenteous might be our Redemption : the Lord became a seruant , that seruants might be Lords ; Immortalitie put on mortalitie , that mortalitie might be clothed with immortalitie , not taking our bodies onely as if he would be incorporated , nor our Soules onely , as though he would be inanimated , but he wholie tooke vs wholy , that hee might bestow Saluation on vs wholie : for what hee tooke not could not be cured . Or lastly , the thing Merited , heauen and its glorie . The Deuill was once Ambodexter , and foyled with both hands , leading vs , with one to sinne , and with the other haling vs to punishment ; but thankes be to God through Iesus Christ our Lord , who hath quite cut off the one , and so lamed the other , that he cannot force vs : whence ariseth the position of the wiser Papists , that all mens Merits which are satisfactorie for sinne or meritorious of life , cannot be radicated but in his fulnesse , because no absolution from any absolute euill , nor consecution of an eternall good can come from any other , then his plenarie perfection .

Now to come to the second : As this immense fulnesse of Christ is positiue in himselfe , not deriued of others , so essentiall , as cannot be separated , yet is imparted daily to Gods seruants in such a quantitie ; as Man too , hath a kinde of fulnesse . First , because he is fully freed from Satan ; Secondly , because he is fully reconciled to God ; euery man hath as much as hee is capable of . Thus the new baptized Infant is full as well as the aged Saint ; the little Cruise as the greater vessell ; We haue the fulnesse of Grace of Redemption , and of Grace giuen ; the fulnes of Grace of collation , and of Grace giuing ; wee call a tralucent peeceful of light , Sed aliter solem , aliter quod a Sole ▪ The Sun full after one manner , and the Starres after another , Plenum mare aqua , plena ex mari flumina , In Iohn 1. 14. vide quantum intersit , sayes Maldonat , The Sea is full of water , so are the Riuers from the Sea , and yet a difference ; Now againe in vs there is no equalitie , but in some more , in some lesse , according to the guift of Christ , for from that inexhausted fulnesse of superinfluence , as Denise cals it , three others are deriued ; the first the fulnesse of eminence , which may be assented vnto without superstition in the Virgin Marie , according to the Angels salutation , Aue Maria gratia plena : The second , of aboundance , as in Stephen , who full of faith and power , did great workes and miracles among the people , Acts 6. 8. And so likewise the rest of the Apostles : The third of Sufficiencie , euident in all the faithfull , my Grace is sufficient for thee . 2. Cor. 12. 9. And yet we are all in diuers manners , going from strength to strength ; none like the Angels vpon Iacobs ladder , stand still , in Christianitie , Non progredi est regredi , He ceaseth to be good , that desireth not to be better , and beginneth to be euill , when he stayes to bee good : and the reason is , ours is but Plenitudo mensurata , and wee children growing to riper yeares , so that our Plenitudo viae , must emptie it selfe in Plenitudinem patriae , And our seuerall Graces , shall receaue seuerall Crownes .

Which distinction Biel presseth so farre , for Lec. 32. in Can. Missae . the Saints in heauen , as to ascribe to particulars , particuler priuiledges and endowments ; so as we must direct our prayers to them for particular blessings and fauours , to mediate for vs ; as to St. Peter for obedience , ( and yet by the way he forswore his Master , ) to St. Iohn for Charitie ; to driue away Deuils Cyriacus the Deacon ; to cure the eye sight , St. Laurence : for Cattell St Hierosme , or St. Blasuis : but he may enioy his speculation , without either enuy , or approbation of his Iudgement , although none denieth but that there is a difference of glorie in heauen , according to the workes of Confessors , and sufferings of Martyrs ; yet not the essence but the accidents ; not for them , but according to them : Thus the Church both Triumphant and Militant , ranked in an excellent order , as a rich Iewell , composed of diuers gemmes and of seuerall lusters , in which the palest hath its praise and doth grace the whole , though but as a foile in comparison of some other brightnes ; and all without enuie or detraction . The doore-keeper doth not malice ●●emlect , 30 him that kneeleth at the Altar , nor the inferiour the superiour order : heauen and earth make but one Quire for Gods glorie , singing one Anthem , set for all sortes of voyces : wee that struggle here , and they that triumphe there , are still knit in one Communion ; life and death can make no difference : they pray in generall to God for vs ; we praise him for them ; and both they and we laud him for himselfe , from whom we haue receaued not our seuerall guifts onely , but our selues also . A threefold corde is not easilie broken , but a fourefold is impossible ; and such is our Communion with the Saints of God : First , we haue all one Head and Sauiour : Casaub . Resp ad Epist. Card. Perion obseru. Secondly , one truth and doctrine : Thirdly , one loue and Charitie : Fourthly , one hope and inheritance : and this hath continued in all ages , past , present , and to come . But in all these blessings conferred vpon the younger Iacob , is there not one left for the elder Esau ? Was there a time when God did quite shut vp his louing kindenesse in displeasure , And suffered such palpable darkenesse in the land of Goshen , that he should deny to giue guifts to men ; Neither graunting a Church to our Fathers liuing ▪ nor saluation to them dead ? Oh tell not thiis in Gath , nor publish it in the streetes of Ascalon , least the daughters of the Philistims reioyce , least the daughters of the vncircumcised triumph .

Sure , with what I began I must conclude ; the Church of God was one , and the same in all ages ; the same in Luthers time that was before him , and the same before that now is : no man of iudgement that I can heare of , euer endeauoured to be of a new Church , but of one reformed ; nor to create one of nothing , but to repaire one fowlie corrupted : as Naaman the Assyrian was the same man after his cure that he was before , and Christ when he cured the blind man in the Gospell , did not nullifie his essence , but restored his sight : it were a strange kinde of Chirurgerie , to cut off the member , that way to cure the sore , and with our Ancestors trash to burne vp our Ancestors houses ; abuse argueth there was once a lawfull vse , and corruption insinuateth some inward soundenesse , though ouer-spread and couered , and it is an argument , that like a two edged sword , cuts on both sides , not easilie warded , that Antichrist must sit in the Temple of God . 2. Cor. 2. 4.