that anie man is to be blamed Aug. â—…ib 16. de civit Dei c. 37. 3. Confession of Partie TO prescrybe anie choyse of meat sayth Cardinall Cajetan forbidding another it disagreeth altogether from the whole doctrine of the Gospell Cajet comment p. 252. As hee is cited by Eckius in indice errorum Cajetani CHAP. VII OF THE MARRIAGE of the Clergie That the same is lawfull 1. Authoritie of Scripture HEb 13.4 Marriage is honourable in all Therefore in the clergie 1. Cor. 7.2 To avoyde Fornication leâ—… everie man haue his owne Wyfe and let everie woman haue her owne Husband If everie man then bee permitted to haue the remedie of Marriage then Clergie-men are not debarred Verse 9. But if they to wit the vnmarried cannot containe let them marrie for it is better to marrie than burne But the Romane Doctors will say That it is better to burne in lust yea to commit adultery for the quenching there-of than that a Clergie-man marrie Bellarm. lib. de monachis c. 34. § est autem and their canon law causa 27. q. 1. c. 21. sayeth even the lyke 1. Timoth. 3.2 A Bishop then must bee blamelesse the husband of one wife But the Pope will crosse Paul and say That hee must bee the husband of no wife So well doeth Trueth and Errour agree 1. Cor. 9.5 Haue wee not power to leade about a Sister a Wyfe as well as other Apostles and as the brethren of the Lord and Cephas Remarke then That the verie Apostles and Peter were married men and forsooke not their wiues companie even in the time of their Apostleship 1. Tim. 4.1.3 And the Spirit speaketh manifestlie that in the latter tymes some shall depart from the fayth giving heed to seducing spirits and doctrines of devils c. forbidding to marrie Note then That forbidding anie sort of persons or calling to marrie is a cleare note of an Apostaticke Church seduced by errour and venting the doctrine of Satan 2. Witnessing of Antiquitie NOw the Apostle admitteth that he shall bee the husband of one wyfe sayeth Clemens whether hee bee Presbyter or Deacon or laicke vsing marriage without reproofe Clemens Alex. lib. 3. stroÌ„ And hee preasseth to stop the mouthes of Hereticks sayeth Chrysostome that condemneth marriage showing that it is so voyde of anie fault yea it is so precious that a man may there-with be advanced to the holy order of a Bishop Chrys in 1. ad Tit. hom 2. 3. Confession of Partie BY the decreet of the Councell of Gangra sayth Alphonsus it is most clearlie evident that by the Law of God single lyfe is no-wise needfull to the receiving of holie orders nor yet is marriage sayth hee prejudiciall to Priesthood Alphon. de castro verbo sacerdotium CHAP. VIII OF SINNE §. I. That Concupiscence which remaineth in the regenerate is Sinne properlie against that decreet of Trent sess 5. 1. Authoritie of Scripture ROm 7.7 Nay I had not knowne sinne but by the Law for I had not knowne concupiscence except the Law had sayde Thou shalt not covet Verse 23. But I see another law in my members warring against the law of my mynd c. Note then That Concupiscence is sinne properlie because it is forbidden by the Law And secondlie because it rebelleth against the Law and therefore the Apostle calleth concupiscence sinne properlie when hee expresselie sayeth Verse 17. Now then it is no more I that doe it but sinne that dwelleth in mee Againe 1. Iohn 1.8 If we say that wee haue no sinne wee deceiue our selues and the trueth is not in vs. But remarke that if concupiscence were not sinne in the godlie they might at some tyme say having their actuall sinnes purged That there were not sinne anie more in them 2. Witnessing of Antiquitie COncupiscence of the flesh sayeth Augustine against which the good spirit desyreth is sinne because it rebelleth against the dominion of the mynde Aug. contra Iulian. Pelag. lib. 5. c. 5. 3. Confession of Partie COncupiscence is formallie sin sayth Cajetan in so farre as it is a part of originall sinne Cajet in Rom. 7. §. 2. That all Sinne is mortall by nature and none are veniall but onlie by Grace to those that are penitent 1. Authoritie of Scripture ROm. 6.20 For the vvages of sinne is death Note heere That there is not an exception of anie sort of sinne from deserving death therefore all sinne is pronounced mortall 1. Iohn 3.4 Who-so-ever committeth sinne transgresseth the Law for sinne is the transgression of the Law Gal. 3.10 But cursed is everie one that continueth not in all things vvhich are vvritten in the booke of the Law to doe them Note therefore That wee see if it deserue once to bee called sinne properlie it deserveth also the curse of the Law which is death eternall and consequentlie is mortall 1. Ioh. 1.7 And the Blood of Iesus Christ His Sonne cleanseth vs from all Sinne. Remarke then If all sinne requireth Christs Blood shed and death to purge it then all sinne deserveth death and therefore is mortall Mat. 12.36 But I say to you That everie ydle vvord that men shall speake they shall giue account there-of at the day of judgement Note then That at the day of judgement those sinnes which Papists call Veniall will prooue then Mortall because they will bee punished with eternall death seeing no temporall or lighter punishment is to bee then inflicted or there-after sustained 2. Witnessing of Antiquiâ—ie THose which wee thinke to be small sinnes sayeth Ierome exclude vs from the Kingdome of God Hieron in 5. c. ad Galat. 3. Confession of Partie SInnes which are called Veniall sayth Vega de justif lib. 14. c. 13. § decet they are properlie and simplie sinnes therefore wee see that they are aeque peccata altho not aequaliter peccata and consequentlie mortall So also sayth Cajetan on Matth. 5.19 By the least are vnderstood sayeth hee even those whose transgression is mortall Cajet comment p. 294. as he is cited by Eckius in indice errorum Cajetani CHAP. IX OF PREDESTINATION That wee were not predestinated vnto lyfe for our fore-seene good workeâ— as the cause but vnto good workes as the fruits and that of meere grace 1. Authoritie of Scripture EPhes 2.8 For by Grace ye are saved through Faith that not of your selues it is the gift of God Not of vvorks lest anie man should boast for vvee are his vvorkmanship created in Christ Iesus vnto good vvorks which God hath before ordained that vvee should vvalke in them Note then That good works as Bernard sayeth are the way where-in wee must walke to the kingdome but not the cause why either in election or glorificatâ—on it is bestowed vpon vs. Eph. 1.4 According as hee hath chosen vs in Him before the foundation of the World that vvee should bee holie and vvithout blame before Him in loue Having predestinated vs vnto the adoption of children by Iesus Christ to Himselfe according to the good pleasure of
no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie FOr the remission of the sinnes of their brethren saith Augustine the blood of no Martyre was ever shed which Christ onelie hath done for vs not that wee should imitate him there-in but congratulate for that which hee hath bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 17.10 So also yee vvhen yee haue done all those things vvhich are commanded you say vvee are vnprofitable servants vvee haue done but that which was our duetie to doe And holie David confesieth thus of him-selfe saying Psal 16.2 My goodnesse Lord extendeth not to thee Thus wee see then that all our good works is a debt-bound service onlie to God who hath created vs and that when wee haue done them yet hee is not benefited But so it is that a worke that meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall be revealed in vs. Note then If the verie sufferings and Martyrdomes of God's Saincts merite not eternall glorie because there is no proportion betweene them as ought to bee betweene a worke and the reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie Rom. 6.23 For the wages of Sinne is death but the gift of GOD is eternall lyfe through Iesus Christ our Lord. Remarke therefore that eternall lyfe is not called the godlies wages as death is called the wickeds wages but death is called the wages of Sinne because sinners them-selues merit it and eternall lyfe is called the free gift of GOD through CHRIST as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withouâ—â—nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it is the gift of GOD. Rom. 11.6 And if by grace then is it no more of workes otherwyse grace is no more grace Rom. 4.4 For to him that worketh is the reward not reckoned of grace but of debt Remarke then that to obtayne eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. L. 5. de Iustif. Cap. 18. § Sed facilis c. Luke 12.32 Feare not little flocke for it is your Fathers pleasure to giue to you a Kingdome VVee see then that heavenlie Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children by Iesus Christ to him-selfe according to the good pleasure of his will to the prayse of the glorie of his grace Note then attentiuelie That if the fore-sight of our merites was not the cause why God predestinated vs to eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time Remarke lyke-wyse That it is to an inheritance of adopted sonnes that wee are predestinated For if wee bee Children wee are also Heyres sayeth the Apostle Rom. 8.17 If there-fore eternall lyfe bee an inheritance it is no purchase of workes and who-so-ever by such a title claymeth the same hee renounceth the lawfull succession there-to as a sonne and so falleth from Grace Gal. 5.4 2. Witnessing of Antiquitie ALthough the Lord bestow Heaven vpon the Godlie according to their workes yet it is not for their workes sayeth Gregorie on these wordes of Psal 7. Auditam fac mihi c. And first thou must belieue sayeth Bernard tria Bernardi credenda that thou canst not obtayne remission of sinne but by the meers mercie of God There-after that thou hast no good workes but that which is His free gift And last of all that thou canst not merite Eternall lyfe by no workes of thine but that Hee freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to
His Will To the praise of the glorie of His grace vvherein Hee hath made vs accepted in His beloved Marke then That our election is not for our fore-seene holinesse but that we should bee holie and the ground there-of is set downe therefore to bee the good pleasure of the Lord's will and the ende of all is the praise onelie of the glorie of His owne grace and so no praise to vs for anie fore-seene merit Rom 9.15 For hee sayeth to Moses I vvill haue mercie on whom I vvill haue mercie and I vvill haue compassion on vvhom I vvill haue compassion So then it is not of him that vvilleth nor of him that runneth but of God that showeth mercie Note then That the cause of our election is in God himselfe to wit free mercie and not in man of fore-seene merit 2. Witnessing of Antiquitie AVgustine thus sayeth to the Pelagian Hereticks Yee say that Iacob was loved sayth hee for his future works which God fore-saw that he was to doe and so yee contradict the Apostle who sayth That it was not of works as if hee might not haue saide that it was not of his present workes but of his future works But hee sayeth simplie that it was of no works at all that grace might bee commended Aug. lib. 2. contra epist 2. Pelagianor c. 7. As also if the cause bee asked sayeth Fulgentius of the predestination of the godlie there is none other but the onlie free mercie of God to be found Fulg. lib. 1. ad Monimum f. 10. 3. Confession of Partie ANd that wee are elect not onlie freelie but also without the fore-sight of good workes the Apostle teacheth Rom. 9. sayth Bellarmine lib. 2. de gratia lib. arb c. 10. § esse denique As also Estius affirmeth that this opinion anent predestination to wit that the same is not of fore-seene fayth and good works is maintained by most of all their Schoole-men where-of he rehearseth sixteene by name of the most famous Estius in lib. 1. sent dist 41. § quarto CHAP. X. OF VOCATION §. I. That there is no fore-going preparations in vs naturallie vnto our effectuall calling by grace as merits of congruitie 1. Authoritie of Scripture 2. TIm 1.9 Who hath saved vs called vs with an holie calling not according to our vvorks but according to his owne purpose and grace vvhich vvas given vs in Christ Iesus before the World began Note then That preparatorie works in vs is altogether excluded and all attributed onlie to meere grace in our effectuall calling Ephes 2.3.4.5 Amongst whom also wee all had our conversation in tymes past in the lusts of our flesh fulfilling the desires of the flâ—sh and of the minde and were by nature the children of vvrath even as others But God vvho is rich in mercie for his great loue vvhere-vvith hee hath loved vs Even when wee were dead in sinnes hath quickened vs together with Christ for by grace yee are saved Consider then Before our effectuall calling what wicked workes the Apostle showeth doeth preceede in all men meriting wrath and not anie gracious calling and seeing wee are all dead in sinne before our calling what preparations can bee in a dead man of himselfe to his quickening and reviving againe Tit. 3.3 For we our selues also were some-tymes foolish disobedient deceived serving divers lustes and pleasures living in malice and envy hatefull and hating one another But after that the kindnesse and loue of God our Saviour toward man appeared not by works of righteousnesse which wee had done but according to his mercie hee hath saved vs by the washing of regeneration and renewing of the holy Ghost Note then What sort of workes the Apostle reckoneth vp which preceedeth our calling from which hee exeemeth not himselfe being a bloodie persecuter immediatelie before his calling and had no other works of fore-going preparation but persecution of Christs members even as Manasseh Rom. 8.7 For the carnall mynde is enimitie against God for it is not subject to the Law of God neither indeed can bee I aske then How can it prepare it selfe vnto Gods calling vnto whom it is enimitie or fit it selfe to bee subject to Gods Law which the Apostle sayeth is impossible to it 2. Witnessing of Antiquitie THe Elect hee preventeth with grace being altogether vnworthie of mercie sayth Fulgentius lib. 1. ad Monimum f. 5. with whom homologateth Augustine enchiridio ad Laurentium c. 30. 3. Confession of Partie WHerefore I see most learned and godlie men incline sayeth Vega vnto this that the Church should reject that merit which they call de congruo Vega Iesuit lib. 8. de justif c. 8. § quia §. 2. That the first conversion of a Sinner is a worke onlie of meere grace and not partlie flowing from man's free will 1. Authoritie of Scripture EZek. 36.26 A new heart also I will giue you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Note then That by taking away the olde heart al-together hee showeth that there is no fitnesse in our naturall disposition to will or co-operate with his grace and that by giving a new heart al-together that it is hee that worketh in vs by his grace both the willing of our conversion as also the performance thereof as the onlie Author and finisher of our faith Iohn 15.16 Yee haue not chosen mee but I haue chosen you c. But note that if it bee in our will to imbrace grace offered or not to imbrace it as the Papists say then it will follow that by the power of our owne free-will accepting of grace which is indifferentlie offered to all alyke that wee choose God and hee not vs. 1. Cor. 4.7 For who hath made thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why doest thou glorie as if thou hadst not received it To this Question a Papist would answere that the power of his owne free-will that accepted grace offered made him to differ from another and not God or the power of his grace onlie Hee will also say according to their doctrine that in the worke of his conversion hee had freedome of will which hee did not receiue by grace and therefore hath that where-of to glorie which hee received not 2. Cor. 3.5 Not that wee are sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Note therefore That our abilitie to will our owne conversion or to accept grace offered is all of God allanerlie Philip. 2.13 For it is God which worketh in you both to will and to doe of his good pleasure Remarke then That it is expresselie called Gods worke in vs of effectuall grace to bee willing of our owne conversion and not a freedome by nature Ephes 2.5 Even when wee were dead in sinnes he hath quickened vs together with
should bee proper and not common no not in opinion And agayne They should also sayeth hee bee al-to-gether inseparable Bell. lib. 4. de notis Ecclesiae cap. 2. § ac primum § tertio Which being applyed to Antiquitie Multitude Vniversalitie and such others will proue clearlie That they are no true Notes of the true CHVRCH FINIS A Table of the Contents of this Booke CHAP. I. Of Scripture § 1. That the Apocrypha is no canonicke Scripture 2. That Scripture containeâ—h all things necessarie for Salvation to know without vncertaine Traditions 3. That Scripture is plaine in all things necessarie for Salvation to know 4. That the Scripture should bee read by the people and therefore translated in-to their vulgar Tongue 5. That Scripture is the perfect rule of Fayth and Manners and the infallible supreame Iudge in all controversies of Religion 6. That the Scripture is not a dumbe Iudge but that GOD by it speaketh to his Church CHAP. II. Of the Church § 1. That the estate of the true Church is not ever visible to all men and chiefelie to the enemies there-of 2. That the visible Church of Christian professours may erre from the trueth in common altho not all and everie one 3. That the Church of Rome may erre and hath erred 4. That personall succession freeth not from errour 5. That the Iewish Church pretended no lesse infallibilitie than the Romane doeth and yet erred 6. That the VVord of GOD purelie preached and due administration of Sacraments is the true marke of a true Church 7. That Multitude is no note of a true Church neither personall succession nor Duration 8. That outward glorie and visibilitie is no note of a true Church 9. Thâ—t Miracles are no note of a true Church CHAP. III. Of Peter and the Pope's Supremacie § 1. That Peter had no supremacie of power over the rest of the Apostles and so neither should the Popes over their successours 2. That the Pope is not the Head Husband and foundation of the Church and therefore that all Christians are not bound to bee subject to him CHAP. IV. Of the Churches right Worship § 1. That prayers and all publicke worship should bee in a knowne language 2. That Christ is our onlie Mediator in Heaven and therefore that wee should goe to Him and by Him vnto GOD onlie 3. That the Saincts are not to bee invocated 4. That they know not our hearts nor our necessities and therefore are not to bee prayed vnto 5. That no religious worship of Dulia is to bee given to anie creature 6. That no religious worship is due to the Virgine Marie CHAP. V. Of Images § 1. That it is vnlawfull to represent GOD the Father by an olde Man 2. That no adoration is due to Images nor any signe there-of 3. That the practise of the olde Idolaeters and new Romanists jumplie agree 4. That Images are not fit books for the instruction of Laicks but onlie GODS VVord CHAP. VI. That no Meates are to bee abstayned from for conscience sake CHAP. VII That the Marriage of the Clergie is lawfull CHAP. VIII Of Sinne. § 1. That concupiscence in the Godlie is properlie sinne 2. That all sinne by nature is mortall CHAP. IX Of Predestination That wee are predestinated of free Grace and not for fore-seene works CHAP. X. Of Vocation § 1. That wee haue no merites of congruitie as naturall preparations to our effectuall calling 2. That our conversion is of miere grace and not partlie of our owne free-will CHAP. XI Of Iustification § 1. That wee are justified by Fayth onelie 2. That no inherent righteousnesse in vs is the cause of our justification 3. That Christ's righteousnesse onelie is imputed to vs vnto our absoluâ—ion CHAP. XII Of Sanctification § 1. That none can keepe the Law perfectlie in this lyfe 2. That none can worke anie workes of Supererogation CHAP. XIII Of Glorification § 1. That our good workes merite not eternall lyfe 2. That the Sainctes leaue no meritorious works nor sufferings behinde them to helpe others CHAP. XIV Of Purgatorie § 1. That Christ's Blood onlie purgeth perfectlie from all sinne 2. That Christ delyvereth from all punishment heere-after 3. That no man can in anie measure satisfie 4. That the soules of the Godlie at death immediatelie goe to Heaven CHAP. XV. Of certayntie of Salvation That the Godlie may bee assured of their salvation CHAP. XVI Of Perseverance That the Godlie can never totallie fall from grace nor finallie perish CHAP. XVII Of Baptisme That the children of the Godlie dying are not for want of Baptisme deprived of God's blessed vision CHAP. XVIII Of the LORD'S Supper § 1. That Christ's glorified bodie is onlie in the Heavens 2. That Christ's bodie is not in manie places at once invisiblie and vnpalpablie 3. That after consecration the substance of Bread and VVine remaineth 4. That Christ is not received by the bodilie mouth 5. That Christ is not received by the VVicked 6. That the people should not bee deprived of the cup. CHAP. XIX Of the Masse § 1. That the popish priests haue no calling to sacrifice Christ's bodie in the Masse 2. That the Masse is no propitiatorie sacrifice but al-together derogatorie to Christs CHAP. XX. OF ANTICHRIST § 1. VVhat sort of Adversarie hee is 2. The tyme of his comming 3. The place in generall where hee is to bee found 4. The place in speciall where his seate is 5. His Qualities and Actions whereby to know him and first his excessiue Pryde 6. His Blasphemie 7. His Idolatrie 8. His Crueltie 9. His Simonie 10. His false Miracles 11. His Name and Marke 12. His daylie consumption and full over-throw FINIS