actions of man and Brut-beastes and man shal be after the same inclination and appeare with them alyke then freewil must be subiected to the appetite and concupiscence is of necessity what can be spoken mare wildly against the excellency of humane dignity is not also this an open axiom plainely contrary to reason putting no difference betwitxt man beast for indenying this it taketh away all consolation it freeweth man of solicitude it secludeth feare that he may do what he list he is exempted of reason and discretion what he doth of necessity he must do it whether it be good or euill That thereby this end may follow security and idelnes referrâ—ng all to the grace of God and only fayth sluggish to euery good works extinguishers of vertue peruerting the grace of God introducing ineuitable necessity and excusing sinne in making God the author of sinne and chargen the bening goodnes of God of all wickednesse OBIECTION GOD sayth I haue indured the hart of Pharao Exod. 10. v. 1. Lykewyse Ioseph bretheren who sould him sayes Gen. 50. v. 19. can we resist the will of God But the diuyne will of God hath predeterminat Pharao to afflict the people the brethren of Ioseph to sell him Therfore there is no liberty of frewill ANSVVER THe consequent is false for God hath not forced Pharao to the detention and affliction of his people but in iust iudgment for great sinnes going before he hath depriued him of his grace for that cause he is left to himself and turning him from God leanning to the creature hath indured him self for so it is written Exod. 8. v. 15.19 Pharao hath obdured his hart againe it is sayd that the hart of Pharao is obdured so that Pharao waÌ„ted not frewill but he wanted the grace of God to worke with his frewill because of his forgoing sinnes As concerning Ioseph and his bretheren it is to be vnderstood of the determinat will of God for the exalting of Ioseph and is not attributed for a sinne to his bretheren which glory and exaltation God had decreed longe before to him as may be gathered of his visitions and dreames and therefore for this cause it is sayd in the v. 20. yee thought of me euill but God hath turned it in good that he might exalt me so that their frewill by this was no wayes necessitate and forced but concurred with the will of God for the glory exaltation of Ioseph OBIECâ—ION IT is neyther the Willer nor the Runner but it is of the mercy of God Rom. 9. v. 6. Therefore there is no frewill but God doth all in vs after his will and mercy ANSVVER I Deny the Sequell for the mynd of the Apostle is that the beginning of good workes is not of humane will neyther from the indeuoire of maÌ„ but first of the preueaning grace of God which excludeth not the free cooperation following afterward of freewill to this purpose sayth the Apostle 1. cor 3. v. 9. We are Gods helpers and S. Iohn Epist 3. v. 9 exhortes vs to be helpers to the truth ergo Frewill remayne in man to worke cooperat with the grace of God OBIECTION NO man commeth to me except my Father who hath sent me drawe him Iohn 6. v. 41. but he that is drawne hath not frewill ergo man hath not frewill because drawing designes violence ANSVVER TO draw is vnderstood for internall vocation by which God sturreth our will to worke good things but this vocation oftentymes man resistes as is sayd Prou. 1. v. 24. I haue called and you haue refused for that cause it followeth such vocation not to be violent so that after God hath called vs frewill is left in vs to inclyne to the vocation or to that which may chiefly please vs eyther good or euill and therefore he is sayd to be drawen when he is called for if the Poet say trabit sua quemquae voluÌ„ptaes and as S. Aug. sayes ostendas puero nucem trahas cum so that neyther in loue neyther in showing a child a nut make any violence but motions to frewill and therefore God in calling and powring in his grace in man so draweth that the follower may will and therefore frewill is in man without any violent drawing but in mercifull vocation to accept and repell as euery mans pleasure is OBIECTION AL our works thou hath wrought them in vs sayth the Prophet Isai 26 v. 12. and the Apostle lykewyse Phill. 2 v. 13 sayes that it is God which worketh in you both the will the deed euen of his good pleasure Therefore the frewill of man altogeather is passiue neyther can do any thing but as it is moued ANSVVER GOD so worketh good things in vs yet notwithstanding a place is left in our frewill to worke togeather with God to this purpose and effect S Paul argue for vs saying that he hath more laboured then the rest yet notwithstanding he sayth not I to wit only of my strenght but the grace of God with me 1. cor v. 10. for grace freewill are coherent as the first cause with the second as expounds S. Aug. de gra lib. arb cap. 5. Greg. lib. 16. cap. 11. Bern. Tract de gra lib. arb as for example who is to drawe his nyghbour out of the pit draweth him that is willing to be saued on togeather with him euen so God workes with the freewill of man first by a generall concurse secondly be a speciall help illuminating the vnderstaÌ„ding to the knowledg of God and pushinge the will in lyking vertue and honesty thirdly by habitual grace which worketh grace to the soule and giues to the body corporall health all thire-wayes God worketh in vs so that God worketh not allone neyther impedits nature neyther predeterminat any act by freewill but helpeth by influence of grace as wyne helpes the weake and sicke persones and as a stocke which a sicke man leanes to is a helpe to walke with facillity so that he no wayes is forced or is necessitated for grace takes not away nature but helpes and perfytes it OBIECTION THe Scripture fayth that we are in the hands of God as clay in the hands of the Potter as is sayd Isai 64. v. 8. We are clay and thou art our fashioner but the clay is passiue to suffer only ergo euen so are we in frewill with God ANSVVER THe Apostle sayth sup obiect 2. We are Gods fellowe helpers a fellow helper must be actiue ergo not passiue but in so farre as we called clay is in respect that clay is as it is of it self filthy and of no worth without the labour of the cunning potter to make it in a good and an excellent veshell Euen so no man may merite of his owne power or may attayn to be adopted a child of God seing all are borne children of wrath and seing all are the work of God by giuing of preuening grace and iustification which is not
saying 2. Tim. 2. v. 21. If any man therefore shall cleange himselfe of these he shall be an veshell sanctifyed in honour and profitable to the Lord and prepared to euery good worke Therefore when he sayes profitable the Apostle meanes that both he is for the honour of God and for perfection disposing him self to all good workes And therefore for that cause it is sayd behould good seruands and faithfull c. Matth. 25. v. 21. For a good and faithfull seruand is profitable when their vvorkes are done by the grace of God OBIECTION THe Apostle sayth that the sufferings of this tyme are not worthy to the futur glory which shal be reuealed vnto vs Rom. 8 v. 18. but oâ—r workes hath not that dignity with that reward of glory And therefore as Bern. serm de annunciat sayth neyther are the merits of man such that for them lyfe eternall is due of right neyther God doth iniury if he giue not the same vnto vs. ANSVVER I Confesse that our good workes is not worthy so much glory be Phisicall equallity for the rewarde is much more excellent nor the workes are if we consider them according to their substance trauails and continuance Yet notwihstanding they bring vvith them eternall glory as the Apostle sayth 2. cor 4. v. 17. For our light afflictions which is but for a moment causeth vnto vs a farre more excellent weight of glory Which workes as thy proceed from grace and the spirit of Christ is worthy of eternall lyfe with proportioned excellency of glory as such is betwixt the midst and the end the fight and the victory the race the vining for the workes of the righteous which truly we call worthy of eternall lyfe are midst and are most fitly ordayned to that end and of that same right ruell measured to wit in Gods diuine and supernaturall grace to which end such rewardes answers according to the right ruell of his prouidence Moreouer Bern saying That our merites according to themselue is not such that by them God by right is debter of lyfe eternall but to haue lyfe eternal through vvorkes is of his good grace and diuine promise therefore God hath obliged himself to recompense these good works done in grace if we consider togeather his ordination to worke good vvorkes and the promise of recompensation for good workes concludes that he is obliged himselfe to this recompensatioÌ„ to giue life eternal for ye working of good works and consequently man merites lyfe eternall and his vvorkes are such that doth merite and also receaues great iniury if God effectuat not his owne promisse in remuneration of his good workes OBIECTION YF we may merite any thing it redoundes to the iniury of Christs merites as thought it were not sufficient except they be helped of ours which is false And therefore vve reformed are scrupulous to graunt any merit and satisfactions to the Papists lest vve should seeme to doe iniury to Christ ANSVVER THe assumptioÌ„ is false because our merites absolutly hath power and vertue from the infinit merites of Christ and doth proceed come from him vvhich makes our merite acceptable yee also our merites are the workes of Christ which he himself vvorketh in vs by his spirit and according to the measure of his giftes giuen vs as teache S. Aug. Epist 105. And for that cause all their prayse worth redoundeth to the greater glory of Christ for that we affirme the merites of Christ to be of so great efficacy that not only they purchesse remission of sinnes and eternal lyfe but they haue merited vertue for vs to promerit and this promeriting maketh a place and redoundes to the prayse of Gods diuyne power vvho not oÌ„ly hath created all things and worketh in all things but also in all thing created hath giuen povver of vvorking how much more by the rest of his creatures hath he giuen power and frewill to man to merit eternall lyfe which is the end of his creation And therefore God requyres our merites for he would not apply to vs the merites of Christ yt by them vve might obtayne beatitude immediate of themselues for in so doing they shoul make vs slouthfull idle and the merites of Christ lesse famous and out of reputation but so they are applyed to vs that vve may obtayne immediate vertue to merit vvhich except vve vse the merites of Christ they should profite vs nothing to eternall lyfe As for your scruppels in the conclusion of this subiect they shal be discouered QVAESTIO XXXII Of Good workes done in respect of an eternall rewarde WHerefore doe the Papists teach that a man may doe and exhibet some good workes in respect of eternall reward seing this forme of doing is mercenary and â—â—le Calu lib. 3. inst cap. 18. § 2. ANSVVER TO work good workes in respect of an eternall revvard it is both leesome honest and acceptable vnto God as is proued of the Psal 118. v. 112 saying I haue inclyned my hart to doe thy iustifications for euer for a revvard Therefore it is euident that Dauid in respect of a revvard had inclyned his hart to doe iustifications and to keepe the Lavv of God For the first principall cause of it selfe vvherefore the mynd of man is applyed and inclyned to follovv the commandenients of God is God and his will because God so willeth and commandes and this obedience and obseruance is due to his owne Maiesty but notwithstanding the second and lesse principall cause why they followed keeped the coÌ„maÌ„dements is the hope of a reward or remuneration And albeit that Hereticks would make this subterfuge to turne ly for a reward vnto the end and to say for euer but this helpeth them not because immediatly ly goeth before whyle the Prophet sayth in aeternum for so in S. Hierome translation it is sayd inclinaui cor meum ad faciendas iustificationes tuas in aeternum propter reeributionem Moreouer Iohn Baptist and our Blessed Sauiour with his Apostles by his command for hope of eternall lyfe with this proposition beganne their preachings saying Doe pennance for the Kingdome of Heauen hath approced Matth. 3. vers 2. Lykewyse the Enuches are praysed of Christ Matth 19 vers 12. Who hath gelded themselues for the Kingdome of Heauen In which wordes most plainely Christ commendes pennance and purity of lyfe in respect of a more easy obteyning of beatitude for the end truely vnto which God hath created vs is eternall lyfe to which end as a mediat he hath commanded destinat and willed good workes to be done but who except he be more blockish nor a blocke and more stuped nor a stock will deny mediates which rightly Rulleth and directes his owne end that chiefly when a man is greatumly loued of God he will giue diligence in doing the same which he commandes for whome he vndergoeth his labours and paines cannot be frustrat of eternall lyfe for a merite and therefore to worke meritorious workes for
36. Not withstanding not so Only faith neuer patronizeth defendes internall iustification for the only faith of the father the health of the doughter is giuen although Christ stirred vp the father to belieue yet this fact doth not patronize nor defendes not the building of only faith to internall iustification but Christ speakes to him as a Phisitian vseth to speak to the patient saying only be of good courage and thow shall be wholl whill neuer theles he prescribes him to obserue a dyet and other wholsome medicines euen so is the health of the soule ascrybed to faith by the rest of other vertues because right faith is the fundament and roote of all other vertues neither is any work done absolutlie without faith acceptable to God OBIECTION I. WE know that we ar translated from death to lyf becaus we loue the bretheren 1. Iohan. cap. 3. v. 14. Therefor by speciall faith we ar certaine of ryghteousnes and forgiuenes of synnes for this is the translation from the death of synne to the lyf of grace c. ANSVVER THow art deceaued for lyf is not here supposed for iustification but for lyfe eternall as though he said We know vs to be instituted heires of eternall lyf and of that caelestiall kingdome if we loue the bretheren for this word because is taking for if conditionally OBIECTION II. THe incertitude of remission of synnes and of the present righteousnes doth torment and tortor the consciences of the faithfull takes away quyetnes and induceth diuerse anxieties add doubtes so that our archrabbie Luther in the 4. chapt of Gen. sayes the Papistes now Laitlie haue vsed to teach that we ought to wauer and doubt of the remission of synnes grace and saluation For this cause our confederat frind Chemnitius in his treatise of the certitude of iustifying faith calleth the papist Church a Shoppe of doubtes therefor this speciall faith is to be retained of the reformed Church with the certitude of actuall rychteousnes and by consequence of the remission of our synnes which makes our conscience free of a thowsand launcinge and pearcing scruples of the Papistes ANSVVER GOd forbid that we should wrappe snares of desperation or eyther butcher tortour the consciences of the faithfull for that we cōsent not to your only faith for neither the onely heauenly faith takes away all tortour of conscience neither doth it free men of these scruples neuertheles some morall certitude is gotten by faith or by diuers signes of the state of iustifying grace and of the remission of synnes for iust men may aspyre and rise to this certitude that ofte they fear not howbeit they might fear if they consider and looke to their own infirmitie First in the confiding and trusting them to be in grace so that in them selues be founde no contrary opposition and yet they may doubt and fear least perchance they be deceaued which way of iudginge of their owne richteousnes should be comō to all righteous men The second is muche more perfecter neither comone to all but to these only who are treuly turned to God with great zealle and feruour or haue long serued him with greate deuotion who may reache and attaine to that perfection that morally they ar certaine in some manner that they are in grace so that neither are they anxious ar moued with any doubt neither do they feare as morally a mā is certaine to be a Christian and to be verely baptized howbeit some maner of way he may doubte if he consider his owne fragilitie which is prone to doubt but dothe aspyre to the seconde perfection to wit that after long contrition and doing of pennance is absolued and lykwise is baptized in the intention of the church and liues a holy lyfe and by dayly examining findes nothing in him self guiltie of synne as also in contemning the world and studyinge to please god doth finde this certainety in them selues with these morall signes before iustifying faith to delight them selues in the exercises of vertue and to be penitent for their synnes committed to absteine from synne and to ouercome the perturbations of the mynd as wrath lust vaine-gloire passiones to Loth dispyse the world and to feele an internal motion to good things tranquillitie in mynd and peace in conscience a feruour to loue God and an affection to loue of the neygetbour to remitte trespasse and iniurie which how much the more they aboūde in man he is the perfecter and is more certaine and feare is lesse and confidence doth growe and increase the more in so farr that S. Basil in Reg. Breuior sayes VVhosoeuer takes heede and considers his owne fragilitie and pityeth other menns and is wholly affected towardes God let him belieue him to haue forginenes of synnes and to be in a goode confidence yit not withstanding with feare for Salom. Prouerbior 28. v. 14. tearmes the man blessed who is euer fearfull for securitie is the mother of negligence as writes S. Gregorius libro 6. epist. 286. Therefor God would not that our hope should only leane and depende on the promisses of God but to be strengthned and fortifyed with the merites of good workes as of contrition for our synnes and amendment of lyfe by the which the certitude of morall righteousnes sufficiētly aboundes and expelles the scruples of all anxietie and care and geaues to the iustman clearnesse of conscience and peace of mynde So that the reformed church in which this onely faith is forged and maintained is a merchant shoppe of temeritie presumption and perdition OBIECTION OVr Sauiour sayes to the sick of the palsie Matth. 9. v. 2. Sonne belieue they synnes ar forgiuen thee therefore God to the remission of synnes requires only faith and the euangelicall confidence and no other thing of vs therefor only faith is sufficient and is commended of Christ. ANSVVER I Deny thy absurde sequelle by the obteineinge of remissiō of synnes he is cōmanded of Christ to stirre vp confidence in him self and because of the precedent remission by saith the paralyt here in this place is commanded to belieue and to conceaue confidence of his future health for it is not said to him thy synne shal be remitted to thee as to come in the future where vpon they might build their only faith but Christ saith to him his synnes are forgiuene already and therefor here he exhortes him to tak confidence of his future health for thy synnes which was the cause of thy infirmitie now already are forgiuen remitted So that this only faith is neither sufficient neither is commended of Christ for iustifying faith but rather accursed and reiected as inuented of man QVAESTIO III. Of the article of the Creede I belieue the remission of synnes HOw belieue the Roman Papists the article of the Creed I belieue the remission of synnes if we accept not of only faith Caluin lib. 3. inst cap. 13. Brent in prolog cont a Soto ANSVVER ANd I pray thee good reader obserue
how the reformed belieue this article of the creed to wit the remission of synnes Cal. doctrine can not agree accord with this article Good workes are synne seing that they say that all our workes ar mixed and defyled with synne and what soeuer good workes shal be done of the most holyest man by the vncleannes and the impuritie of the fleshe are polluted corrupt and putrifyed Man is not fre neither of originall nor actuall synne by any Sacrament Only faith by imputatiue iustice maketh man fre Lyckwise he teaches that we are not free of originall synne neither are we absolued or remitted from any other synnes howsoeuer confessed and satisfyed but only couered by the imputatiue righteousnes of Christ neither are these synnes imputed to the fault nor to the punishment as Rabbi-Caluin teaches lib. 3 inst cap. 14. § 9.10 11. lib. 4. inst cap. 15. § the which doctrine doth subuert and ouerthrow the very article of our creede to wit the remission of synnes Cal. reiectes the iudgment of S. Aug concerning synne in the regenerat He teaches that in the sainctes synne reignes All the regenerat ar in aid cleaue by imputatiue iustice which stoutlie he defendes by reiecting and casting of the opinion and iudgment of S. Austen de concupiscentia in renatis We teach sayes he in the holy Sainctes euer to be synne vntill they be freed and vnclothed of this mortall body lib. 3. inst cap. 3. § 10. and proceeding more deeplie to iustify his doctrine of only faith moues this doubte and solues it him self But how is it sayes he that God doth purge his Church of all synne and that he promiseth to hir the graces of fredome and puritie by baptisme and doth fulfill it in his elect It is referred and fulfilled in communicating his imputauiue iustice and this God performes and exhibites in regenerating his own that in them the kingdome of synne may be distroyed abolished by subministratinge to them vertue of the holy Spirit by which they are superior and victors in the fight lib. 3. instit cap. 3. § 11. Synne to reigne and not imputed for a faust is false doctrin And a litle after those reliques of synne which be in his sainctes we cōfesse them not to be imputed as if they were not of the which doctrine it followes synne absolutlie not to be remitted for it implicates a contradiction synne to reigne and not to be imputed for a fault for Caluin affirmes Cal. sayes synne reignes not but dwelles Synne failes to reigne in the sainctes but not to dwell as an other contradiction Contrariwise catholikes exhort all men firmely to belieue assured lie confide that there is remission of synnes in the holy Church and this remission is to vs and to yow and to Iudas the triator and to euery mortall synner and to those that now are and to those that shal be hereafter and to those that are in purgatorie for Christ hath promerited to all abundantlie who hanging in the crosse is made a propitiation for our synnes and not for ours only The Catholikes firmly belieue remissiō of synnes but for the synnes of the whole world But that we Catholikes belieue all men to haue receaued and obteined remission of their synnes de facto sola fide credendo not onely we Catholikes deny and gainstand but also the Scriptur for treuly Christ hath tasted the death for all But that all men haue remission of synnes de sacto is against the Scriptur and Christs death We belieue the remission of synnes by the power of the Church but all do not apply to them the fruite of his most pretious death for in deed he is made the cause of saluation to all but yet the Scriptur sayes Heb. 5. v. 9. He was made the author of eternall saluation vnto all them that obey him Therefore wee belieue most firmly the remission of synnes but not to be remitted in particular by onely faith but that power is giuen to the Church to remitt synne and to reteine synne Howbeit we admitt the heauenly promisses of the remission of synnes iustification and eternall lyfe Remission of synnes is not made to any in particulat The promises of God are to all a lyke are made with condition and such lyke which generally is denounced to perpeteyne to euery man to wit so farr as lyeth in God who without acception of persones promisseth and giueth to all men abundantly but with that condition that he do worthy pennance for his synnes and to keepe the commandementes of God as Ezech. cap. 18. v. 21. If the vngodly man shall do pennance for his synnes which he hath wrought and shall keep my preceptes and do iudgment and righteousnes he shall liue the lyfe and shall not die and lykwise Matth. cap. 10. v. 22. Yow shal be hated of all men for my name saks but who shall perseuer vnto the end shal be saued No mā is certaine of perseuerance in vertue But because a man is vncertaine of his owne righteousnes and perseuerance in virtue and lykwise vncertaine of his saluation therefore it is said in the holy Scripture Apocalyps 3. v. 11. Hold fast what thow hast that no man tak thy crown for there hath falne Saul Salomon Iscariotes Many haue falne those they stoode as of the Caluin som are made Turkes Paulus Alciatus Sartor Blandrata Socimus Lysmannus Luther Calu. and many more of the protestantes companious abiuringe their faith are falne to Turcisme Mahematisme and Atheisme as witnesseth Beza in the history of Valentine Gentill and Caluino-Turcismus lib 1. cap. 2. Wherevpon we may gather that the great maxime of the Caluinistes Theologie is falne and is conuniced of falsehood affirming that only faith once gotten neuer doth faile or decayes as stoutly Cudsemius in his Hyperaspisce declares but when we see their owne turned from their owne faith to infidelitie what iudgment is against them and what condemnation fall they into no lesse treuly than in the same iudgment and damnation of the heresiarches who by the doctrin of this only faith minister subiectes to Paganisme and Atheisme OBIECTION I. THerefor what Dost thow commande and bids vs dispaire ANSVVER GOd forbid for as we deny that any can firmly belieue certainlye persuade him self of the remission of his synnes euen so no lese we affirme cōstantlie that euery Christian man is bound to belieue and with faith to do what is in him to expect the effect of faith What Christiās ar bound to hope with firme and sure hope in this lyf of true remission of synnes by the Sacrament of baptisme and pennance and in the world to come to eternall lyf which hope except we haue it firme and constant in vaine we ar called Christians OBIECTION II. THow speakes a paradox and a contrary thing for firmly to belieue and assuredly to persuade thow denyes and yet thow commaundes and biddes euery one to be
Antichrist shall only preuaile in his Kingdome but three yeares and an half and in this time the Saincts shal be delyuered into his had who shall deale with them after his pleasure as Dan. cap. 7. 12. apoc 17. but when he hath reygned the forsayd tyme and hath spoyled all things in this world and shall sit in the temple of Ierusalem whose vprysing shal be by the working of Sathan with all deceipt of iniquity extolling himselfe aboue God And taking away the daily sacrifice Dan. 11. and the signe of the Crosse in all places as sayes Hippol. lib. de consummat saeculi Antichrist shall abolish the daily Sacrifice the signe of the Crosse and follow all sensualitie And lykewyse shal be the cause of the departure from Christs faith lawfull Pastor and Roman Emperour whose glorie shal be in all synne and therfore iustly is called the man of synne and following all sensuallity and lust as Dan. 11. But this the Pope doth not ergo he is not Antichrist neyther is his lyfe blemâ—shed with such bad qualities Therfore what vnderstanding haue these men in the worde of God that belieue it not concerning Antichrist neyther the graue authorities of the Fathers but rashly and presumptuously doe iudg the heigh Priest of God and vicare of Christ to be that abominable enemy of God and Antichrist to be his sonne our Lord and Sauiour QVAESTIO VIII Of the Primacy of S. Peter WHerefore doe the Papists worship the Pope as Supreame head of the Church and Byshop of all other Byshops Successor called to S. Peter and infallible Iudge in all causes of faith which titles and preheminence doe all sauour of Antichrist Luth. art 25. apud Roffens Cal. lib. 4. cap. 7. Centur. 1. part lib. 2. cap. 10. Nilus de primatu ANSVVER GOd did forsee that the people of Israel sometime might fall and declyne from religion eyther to the right hand or to the left therefore he prouided in the Synagogue a Pastor to whom in matters of doubt they might haue recourse God prouyded in the Law a supream Head for deciding of controuersies doubts that by his authority all controuersies arysing might be decyded and defined Moreouer the Scâ—ipture addeth Deut. 17. v. 12. If any man will do presaâ—â—â—uoâ—sly and not obey the commaundement of the Priest who in that tyme ministreth to the Lord thy God by decree of tâ—e iudge that man shall die the death God is no lesse carefull for his Church then he was for the Synagogue What the high Priest in the law was the same is S Peter in the Ghospell It is of greater reason to haue an head now then it was in the law A head is for holping of vnity in faith religion All men belieue that the Pope is head of Christs Church Wherefore seing with no lesse fauour the sonne of God doth assist and succour his owne Church with â—he Priest hood and authority now in this age then he did long since the Synagogue For which he hath instituted and placed S. Peter Pastor and hath ordayned that his successors shall rule in hir Therefore now it coÌ„mes to passe that greater necessity is at the present tyme to haue a Pastor for the gouernement of his Church then in S. Peter tyme. For at this tyme there are many more ChristiaÌ„s in the world indued with farr lese holynes and vertue theÌ„ they were long since Moreouer they are inuironed and compassed daylie with vpstart heresies and nouelties and for this cause greater necessity of a head by whom Gods flock may be preserued keept in one faith and religion and that all controuersies and dissention may be taken away For confirmation of the veritie all good Christians belieue that the Byshop of Rome sitting in S. Peter chayre is by lawfull ordination and the appointment of Christ the chief Pastor of the whole militant Church whose voyce euery sheepe ought to harken to as to the voyce of Christ his Apostle For no man that hath his senses free and is not led with the spirit of errour Will make any question of the Supremacy of S. Peter No man makes question against him that hath not the spirit of errour and his successores Seing so many euident testimonies coâ—firme the same thinge as first Christ sayes to him Iohn 1. Thow art Simon the sonne of Iona thow shalt be called Cephas the which by interpretation is Peter that is a stone or a rock Here it is to be obserued that Christ makes a promise that Simon shal be called Peter for as a stone is the fouÌ„dation of the house For Simon Peter had the first place by Christs appointment so shall Peter be the fouÌ„dation of his mâ—litant Church Secondly in choosing his twâ—lue Aposties Mâ—rc 13. Luc. 6. Simon is nominated first and is furnamed Peter Thirdly when the Godhead of Christ was reuealed to him and when he had confessed the same Chrâ—st answeres expounding his name saying and I say vnâ—o thee thow art Peter and vpon this rock I will build my Church c. For his name declairs him to be a rock and a ground stone of Christs Church In which wordes the promise of Christ is fulfilled and the reason of the promâ—se is declared concerning the new name So that Peter himself is called here a rock and that Christ promisseth to build his Church on him for in promising to Simon that he should be called Peter when as yet he had confessed him was to that end that he might confesse the more strongly and firmly as a rock Christ pronuÌ„ces Peter blessed and a rock to build his church on Next he named him Peter before he had confessed him so that he was thus farr forward in being the rock before his profession And thirdly when as yet he had not confessed Christ pronunces him not only a rock or a man in stedfastnes of the propertie of a rocke in his faith but also such a rock wherupon he would build his Church for euery Apostle was a rock in generall but S. Peter was this rocke in speciall whereof Christ now speakes Fourthly that the confession of Peter might remaine vnmoueable after Christ ascention For allwayes the Church needs a visible head rock Christ prayed for Peters faith The Church hath need of a visible head therefore Christ prayed for Peter that he might streÌ„ghen his bretheren What the giuing of the name and promise of Christ erected and he was bid to strenghen his bretheren After his conuersion of Christs denyall last of all to showe what kynd of strength Peter should giue to his Bretheren Christ willed him feede his lambes as for conclusion of these a foresayd the promise of the name of Peter was the first cause of Peters being this rock The giuing of the name was the performance of the promise The confession of Christs God-head was the fruite of the gift and of the promise The promise to haue the Church build on
and so all things hard and pondered A iudge and a witnes diâ—fers greatly he giueth sentence therfore seeing an Hereticke and Catholicke both sayes that they haue searched the Scriptures these Scriptures beare testimony of their doctrine so that in this debate the searching of the Scripture is not a sufficient way seing these Scriptures are interpreted of euery one at his pleasure but there is need of a iudge who may giue sentence of the true interpretation and sense of Scriptures and this iudgement and sentence is due and proper to the Pope and his counsell and not to the searching of Scriptures But this is the ambition and pryde of all Heresies who set at nought the vniuersality of the whole Church because they will credit them selues their owne proper iudgement Hereticks wil credit themselues and noe other and that all men from the primitiue tymes haue erred and they only haue not erred let scriptures fathers counsels vniuersalitie and practise do all what is right they will belieue themselues and remaine iudges in their owne cause as though they were gods not men and neyther subiect to sinne nor error OBIECTION THe Generall counsell doth represente the whole Church as defyneth Martyn 5. in the ende of the counsell of CoÌ„stance which counsell representeth the persone of the wholl Church which Church can noe way be gathered togeather but so farr as the Prelates assemble in one place and in the name of all the faithfull But it followes that the vniuersall Church cannot erre Ergo neyther the Generall counsel which is the vertue of the whol Church ANSVVER SEcluding the Pope as head the counsell is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neyther doth it represent perfectly the wholl Church and so it may erre because they are particular counsels as the couÌ„sell of Carthage and Areminense as Caiet Tractat. de Auth. Concil cap. 9. OBIECTION IF the infallibilitie of the counsell depende on the Pope in vaine it seemes to call a counsell for truely alswell by the Pope himself without a counsell the matter may be defyned as wish the counsell ANSVVER NOt so neyther are couÌ„sels instituted in vaine for how much more inquisition is made of the groundes of verity and is decerned by the iudgement of many the verity is made the clearer and errour is taken away because those things in which the Pope defines with the counsell are of greater weight then those which he defynes of himself that the very Heretick may persuade himself that it is true solyde which by so great labour and exquisit diligence is found out and with so many consentes is defyned for veritie wherefore the Pope doth wysly in censuring of heresie and other weightie causes to conuocate counsel and to defyne the same with them In which definition of counsell although the Byshops are iudges yet notwithstanding they are inferior iudges but the Pope is supreame iudge And as a King in the kingdome may recall the sentence of an inferior iudge when the greater part is left out euen so the Pope as head of the Church may approue and reiect with the assistance of the holy Ghost and when the greatest part of the Church condiscendes and defynes therupon with him OBIECTION IN many counsels the Pope of Rome is absent and only his Legates are present Ergo they may err very much ANSVVER I Grant such counsels may erre except those Legates haue instruction from the Pope and do followe the same and that the definition of the counsell be conformable to his instruction in soe doing the counsell agreeth with the head in the same doctrine and such a counsell is adiudged lawfull when the Pope before hath giuen them instruction and hath pronunced his iudgement what shal be done But if the Pope send no instruction by his legates albeit his legates do coÌ„sent vnto the definition of the counsel it is of no effect neyther is that definition infallible because the authority to define and conclude is not in the Legats who are but only messengers betwixt the counsell and the Pope But for conclusion all coÌ„uselles before they conclude any thing after longe deliberation and inquisition in euery matter with their iudgements and sentence they vse to seeke confirmation of the Pope as we read of the counsell of Trent in the bull of Pius 4. by which confirmation both the counsell is approued lawfull and all things are confirmed and ratifyed and this is the manner of all Catholick Counsels that for many no heresie dare show one to be an vniuersall counsell for them although they had for protectors of their heresie most puissant and potent Emperours and Kings as Valence and Constance Arian Emperors the Vandals and Gothes as also all sectaries haue attempted but as yet neuer could assemble a generall counsell QVESTIO XII Of the veritie of the Roman-Church and of her notes WHerefore doe the Papistes promise to all men saluatioÌ„ to be only in the Roman Church Conf. Aug. art 6. Calu. lib. 4. inst cap. 1. § 10. Brent in conf Wittemb cap. de Eccl. ANSVVER BEcause it standeth with reason for that the Papistes haue certaine markes of credible euidence that only that multitude of men who obey at the present tyme the Pope of Rome The true Church is knowne by her markes are the true Catholick Church which we proue after this manner Seing that congregation of men is only the Church of Christ which is videlicet one holy Catholick and Apostolicall Church So that all the auncient counselles were decerned by those tokens from other sectes and not by the preaching of the pure word neyther by the pure vse of the Sacramentes The Hereticks marks are as obscure as their church which is inuisible the which the Heretickes assigne for notes of their Church alyke obscure with their Church For what is he of the fift EuaÌ„gelists profession who proues not by those marks that the Church of Christ is with him and with no other Because saith he only in his congregation is the true preaching of the word and sincere vse of the Sacraments but markes ought to be euident otherwise they are no markes but the coÌ„gregatioÌ„ that obeyes the Pope of Rome hath those euident markes which is One Holy Catholick and Apostolicall Church therefore this is the true Church and only in her is expected saluatioÌ„ For first the Church of God is One partely in the head The Church is one for diuerse respects in so farre that all Byshops acknowledge the Pope for head to whom they agre and accord in doctrine and in administration of the Sacramentes Partly in diuyne worship for withall Catholikes is offered the same sacrifice and the same Sacramentes with the same administration of Ceremonies And partly amongst the members themselues to wit in the doctrine of Faith for all belieue one thing and condemne heresie In this one Church vnity is kept In one church vnity is kept and taught as witnesseth
then beasts are the which God hath not created to misery farelesse to eternall condemnation Whereupon it followeth that God shall first be a reuenger before man be a sinner the which S. Austen euery where reclames that it doth repugne the infinit goodnes of God and in so doing God should be more cruell then the wyld bere and lyons for there is no beast so souadge who do intend to procread their birth and whelps to a extreame misery other is none that do not nourish and promote what in them lyeth to perfection And to the contrary God shal be more vnnaturall then the brut beasts after the doctrine of Caluins theology I cannot see by what reason men can promise assure ther soules whether to presume of their saluation or to dispayer in this doctrine of predestination How shall it be in our liberty and will to perseuer in good things and hope to be saued if predestination without frewill good workes and perseuerance make a consummation what hath Christ sayd in vayne Matth. 19. If thou wilâ— enter into lyfe kept the commandements Againe he that perseuereth to the end shal be saued But this Protestant predestination annihillate the wordes of Christ for it freeth vs of the commandements and of the vertu of perseuerance and sayth all good works are vnprofitable Moreouer there followeth another absurdity that if God of his own wil without forseen sinne What absurdiues follow the ProtestaÌ„ts doctrine of predestinatioÌ„ doth reprobate men there shal be fewer reprobat then elected which is false as Matth. 7. 22. by the consequent of the Scripture is probable for God is more propense and ready to haue mercy then to condemne therefore if predestination coÌ„sist in his owne will it is to be supposed to be fare fewer reprobat to death then to haue been predestinat to lyfe wherein consisteth electioÌ„ and reprobation and of his distinctioÌ„ For it is an idle argument that you Gather of predestination to make the vindictiue iustice of God to shyne seing by reason it is rather obscured who will God first to be a reuenger before man or Angell be and to forsee and predestinat them sinners before they be creatures for by all reason it ought to be first produced what is to be punished before the punishmeÌ„t be decreed and secondly the decree of the punishmeÌ„t is to be measured according to the fact So that the difference in election and reprobation consisteth in this distinction to wit that immediat election in perfect yeares subsist in his prescience with preuision of following merites presupposing cooperating grace and mediat knowledge And in children by preuised application of the Sacraments against sinne originall Reprobation is by apositiue act of his diuyne will by which God hath decreed to condemne some to eternall punishements The cause is giuen meritorious of the part of the reprobate to wit perseuerance in mortall sinne or in originall For where there is a reason giuen wherefore the Kingdome of God is prepared for the elect before the beginning of the world is there good workes and merits for it is sayd Matth. 25. that Christ in the day of iudgemeÌ„t shall say Forseen merits and demerits are causes of election reprobation come ye blessed of my Father by predestination from eternity and by grace in the present possesse yow the Kingdome prepared for yow from the beginning of the world that is to say from eternity Adiecting the reason wherefore not only it is giuen to them to possesse but also was prepared froÌ„ the beginning because sayth he I was hungre thristie naked c. and you succoured me contrariwise to the reprobat Goe from me accursed into hell fyre which is prepared for the Diuell and his Angels for I was hungre thursty naked c. and you secoured me not so that the predestinat is elected to glory for their forseen merits and the reprobate are ordayned to Hell fyre for their forseen demerits Wherupon is the common maxime that the vulgares and idiots holde and is mantayned of all sectaries that a maÌ„ predestinat to eternall lyfe howbeit he doth euill cannot be a member of the Diueil The vulgars opinion of predestinatioÌ„ reprobatioÌ„ and contrariwyse the reprobat whatsoeuer good he doth or how well he liue cannot be a member of God By this doctrine righteous and good men are turned away from doing good workes and makes away for sinne and all vyces for hereby a man shall neyther merit nor demerite seing this Paradox teaches an infalibility that the predestinat caÌ„ do no euill and the reprobat can do good Which is false for it is not sayd to reprobat Cain disparing of the diuyne mercy of Gâ—d for which he was damned and to preuent him of reprobation he sayes Genes 4. v. 6. VVherefore art thow angry and why is thy countenance cast downe if thow doest well thow shalt be rewarded In which wordes it is euident that God promisseth to a reprobate man the reward of good things if he will worke them But the Protestants cheife designe is to extinguish all power and will to work any good thing The ProtestaÌ„ts will is to extinguish all power to merit or demerit through predestinatioÌ„ so that the predestinat cannot sinne nor the reprobate cannot merit withstanding the holy Scripture which sayes that Peter was predestinat to eternall glory and yet committed a most haynous sinne by swearing denying our Lord Matth. 26. whome before he confessed the sonne of God and King of Israell Matth. 16 Lykewyse is not S. Paul predestinat yet he himselfe confesses that he had been a blasphemer a persecuter and a wicked liuer which is the workes of reprobatioÌ„ except you would say that a blasphemer is worthy of an eternall reward then was he a blasphemer of necessity or then was he a member of the diuel for all wickednes must be of the Diuell for as S. Gregor Hom. in domin 1 Quadrag The head of all the wicked is the Diuell and the members of this head are all the wicked Thus he Who would thinke S. Paul to be predestinate and S. Peter whose deeds are opposed or how did their concurre with predestination ensuing seing as they say the predestinate cannot sinne How then haue they others sinned lyke fooles assuring your selues of predestination and eternall lyfe who cannot faill no more then Christ himself with Caluin you are not ware of presumption lib. 4. inst cap. 17. § 2. Whilst you trust in your own suppositions concerning predestination and reprobation for many haue perished who haue thought to haue ben predestinat and many hath been saued vvhose lyfe appeared to others reprobate OBIECTION THe Scripture sayth Rom. 9. v. 11. when as yet they were not borne nor had done eyther good or euill that according to election the purpose of God should remayn sure not of works but by him that calleth it is sayd that the elder shall serue the younger as it is writen
good as the other must hold of Gods eternall purpose mercy and election that he was preferred before his brother which was elder then himself and no worse then himself neyther hath his brother Esau in the other part cause to complayn for that God neyther suffered anything to be don towards him that his sinne did not deserue for although God elect eternally and giue his first grace without all merites yet he doth not reprobate nor hate any but for sinne or the for sight thereof Therefore in these two equall persones God calleth the one vnto mercy and leaueth the other in his sinne Is God for this cause iniust and an accepter of persones The Apostle answeres that God were not iust nor indifferent indeed so to vse the matter where grace and saluation were dewe As for example if two men both beleued well and liued well if God should giue Heauen to the one and shâ—uld condemne the other then were he iniust partiall and forgetfull of his promise But respecting two who both be worthy of damnation as all are before they be called to mercy then the matter standes of meer mercy of the Giuers will and liberality in which place partiality hath no place As for example two malefactors are condemned for one cryme the Prince pardoneth the one and leteth iustice proceed on the other euen so God seeing mankynd in a generall condemnation because of sinne he saueth some and not other some Secondly the malefactor that is pardoned cannot attribute his remission to his owne deseruing but to the Princes mercy euen so all that be pardoned of damnation are delyuered by grace through the good will of God merits of Christ Thirdly the malefactor that is executed cannot chalendge the Prince that he was not pardoned also but must acknowledge that he hath his deseruing euen so such as be left in the state of damnation cannot complaine because they haue their deseruing for sinnes Fourthly the standers by must not say that he was executed because the Prince would not pardon him for that is not the cause but his offence euen so we may not say that such be damned because God did not pardon them but because they were offenderes and therefore deserued punishment for there offences Fyftly if they aske further why the Prince pardoned not both or executed not both the reason is that as mercy is a goodly vertue so iustice is necessary and commendable euen so that some should be damned and not all pardoned other some pardoned rather then all condemned which agreeth to Gods iustice and mercy which vertues in Gods prouidence towards vs are recommended Moreouer if it be demaunded why Ioan rather then Iames was executed and why was Iames rather then Iohn pardoned seing they both are equall criminall the reason is because it hangeth mearly and wholy vpon the Princes will pleasure euen so that Saul should be rather pardoned then Cayphas being both equally euill it depeÌ„ds vpon Gods holy will by which many vnworthy persones obtayne pardon but for verity no iust or innocent persone is euer damned QVAESTIO XXIII Of Freevvill WHy do the Papists affirme men to haue in their action freewill seeing it is extinguithed by sinne Luth. de seruo arb Cal. l. 2. inst c. 2 § 8. Melact in loc com ANSVVER WHerefore is frewill denyed and necessity altogeather induced Freewill is denyed and necessity is induced and to renouat the most pernitious errors of the old damned opinioÌ„s of SimoÌ„ Magus Bardesance Priscillianists Manicheis Aboilards Wicliff Albanense and the errours of such lyke Haeresiarches repugnant to the Scriptur contrary to manifest experience right reason the goodnes of God For the Scripture teaches that after the sinne of our first parents there remained freewill eyther to choyse or refuse good or euil neyther is he forced by concupiscence after the manner of brut Beastes neyther is he compelled of God or is as stock and block moued to good or euill but freewill worketh freely in all things requisit to man so that he may both choyse good also he may resist diuyn grace it self A man may withstand the grace of God because the grace of God inferreth no violence against the will of man neyther is he forced against his will neyther is he necssitate but God calling he obeyes or disobeyes and after his owne will and free option eyther accepts or refuseth the grace of God So that will when he deliberates he may in that instant will and not will so that whether in volution deliberatioÌ„ it is proper in his will The verity is without controuersie in men of souÌ„d iudgement as holy Scripture witnes Man hath freewill as Gen. 4 v. 7. Wher God spaken to Cain sayth If thow doth well shall thow not receaue waidges but if thow doth euill forthwith in the door is sinne HerupoÌ„ hath not a maÌ„ power to rule his own passioÌ„s may he not eshew sinne proceeding from that passion Therefore let all Heretickes with Luther be ashamed who maketh the freewill of man seruill and to be forced and necessitated which God himself witnesse to haue made free and made man Lord indued with reason not seruant or yet his will to be seruill and abandoned but to be Lord of himself Lykewyse our Sauiour speaking to Ierusalem Matth. 23. sayth How oft would I haue gathered thy children but thow wouldest not In those wordes it is euident that God is willing and man will not therfore be the will of God the freewill of man is not forced and necessitated but remitted in his owne disposition and option Lykewyse Eccl. 31. v. 10. It is written of the righteous man in his commendation saying VVho might trangresse and is not transgressed might do euill and not done it to this the disciple accordeth with his master 1. cor 7. v. 37. saying in the commendation of Virginity who hath disposed firme in his hâ—rt not hauing necessity hauing power ouer his owne will hath so decreed in his hart to kept his virginity doth well in which wordes S. Paul plainly attributes power in the will of man but taken away the freewill of man is a consequent to deny the article of our beliefe The denyall of frewill is to deny on of the articles of the creed to wit froÌ„ Heauen shall be come to iudge the Queick and the Dead To what end shall a Iudgement be when there is no merit nor demerit to be iudged neyther shall there be praise nor disprayse neyther reward nor punâ—shment For to these effects is a Iudgement coÌ„sequently it includes liberty of Freewill as teaches S. Augustin Moreouer to what end are all the exhortations to pennance and conuersion to God and to what effect are the commandements giuen to what end are inhibitioÌ„s threatnings promises to fle froÌ„ sinne and consequently from the wrath of God if the liberty of frewil be extinguished there shal be no difference betwixt the
they make euery man as good and as holy as Christ himself in which absurditie follow this conclusion if we haue no inherent iustice but are iust by Christs iustice imputed to vs it followeth that so sunne as we apprehend Christ iustice by fayth as our owne we are in a full perfection at the first for in all graces Christ was perfect that as the first Adam was perfect so is the second in a moment now if we be lykewyse iust by his grace imputed to vs then are we as perfect as he is and so are all iust alyke By imputatiue iustice no difference betwixt Christ and vs. and consequently shall all receaue the lyke glory with him neyther shall there be any difference betwixt Christ and vs in the Heauens which argument was affirmed by the Beguards Iouinian old damned Hereticks which the moderne Sectaries now a dayes defendes for hence it followeth that we are all as iust as Christ for seing we are made iust by his iustice then his and ours are all one herupon hath commed the bouldnesse of some villanous mynded folck to compare themselues with Christ and the Virgin Mary that euery on is al 's holy as our Blessed Lady yee or Christ himself What Luciferan pryd is in this dectrine to make themselues fellow-compagnions with Christ yee with God himselfe OBIECTION ALbeit sinne be within vs notwithstanding it maketh not the belieuer vnrighteous because the righteousnes of Christ is imputed and therefore sinne is not imputed ANSVVER YF sinne remayne and is not imputed as Calum sayth lib. 4 inst cap. 15. § 10. To what end is the article of our creed faying I belieue the remission of sinnes what fruit reape we of the blood passiō of Christ seing by imputatiue iustice Christ passion is made in such inefficacy that it cānot bloot out any sinne against whome the Scripture reclames the contrary saying Iohn 1. v. 29. Behold him who takes away the sinnes of the world And lykewyse Rom. 6. v. 18. Being delyuered from sinne yow are made the seruands of righteousnes And 1. Iohn 1. v. 7. sayth That the Blood of Iesus Christ his sonne doth purge vs of all sinne Secondly it implicates a contradiction sinne to be and not imputed for a fault for vpon this maxim followeth that God will not haue or iudge sinne for a fault and so not to haue a fault neyther to hate it as a fault which is opposed to the Scripture who sayth That the vngodly and his vngodlynes are both alykhated of God Sap. 14. v. 9 Lykwyse it implicates that God doth not censure iudge a man of sinne in that he is neyther culpaple nor sinner for to be culpable affaulter is the formall effect of sinne therefore this imputatiue iustice implicates contradition against God and Christ his sone OBIECTION CHrist is sayd to be made vnto vs righteousnes Sanctification and Redemption 1. cor 1. v. 30. Therefore it is imputed to vs these graces of Christ ANSVVER CHrist is our righteousnes not formally but efficiently because to wit he is the meritorious cause In the same manner of way is vnderstood that place of the Apostle to the Rom. cap. 8. v. 32. saying VVho hath giuen his sonne how not also with him hath he giuen all things to vs So that of their sentences may be obserued that the Righteousnes Wisdome and Sanctificatiō of Christs are so ours not by imputatiue iustice but in the contrary Christ is made to vs these vertues and els whatsoeuer is necessary to saluation that by the merit and benefit of Christ death and passion these may be giuen and possessed by vs and to remaine inherent in vs therefore the righteousnes of God is the self internall righteousnes poured freely in vs for the merites of Christ OBIECTION THe Apostle sayth that the fayth of Abraham is imputed for righteousnes and therefore our righteousnes is nothing other then imputatiue righteousnes apprehended by fayth ANSVVER THe Apostle speaketh of Abrahams fayth by which he belieued God who promised him seed in his old age but not of that fayth by which he apprehended the righteousnes of Christ which fayth was hidde in Abraham and in belieuing God it is sayd that this fayth was reputed for righteousnes for by that he was made more iust so that Abraham with extrinsecall and intrinsecall righteousnes is iust for his extrinsecall fayth is reputed to righteousnes as wadges is reputed according to the debt as the Apostle sayth ibid. 2. saying but the wadges is not imputed according to the debt except it be true debt and true wadges euen so is fayth not reputed to righteousnes except it be true righteousnes truely iustifying a mā and not according to the extrinsecal existimation for this cause Dauid in psal 31. v. 2. sayth Blessed is the man to whome our Lord hath not imputed sinne that is to say whome God no more iudgeth a sinner and so hath forgiuen him that he acknowledge no more sinne in him and hath so taken it away that there remaine nothing of that turpitude in him but a resplendent purity in his place OBIECTION OVr righteousnes is so litle that men cannot suffer the iudgement of God therefore it is necessare that the righteousnes of Christ be imputed to vs by which the imperfection of our righteousnes may be taken away which seemeth to be done in the Sacraments where Christ merites are applyed to vs that in some māner of way they are ours for by these merites we are made iust albeit the reall gifts be absent ANSVVER THe righteousnes which should and ought suffer the iugement of God is the righteousnes of workes and not habituall righteousnes of which is the question for albeit our righteousnes by words be imperfect of thēselfes yet notwithstanding are not so imperfect but that we may doe many good workes throw the merits of Christ not imputed to vs but freely giuen QVAESTIO XXVIII Of good Workes WHerefore to the conseruation and sauety of righteousues by fayth leane the Papists to good workes seeing of their owne Thomas de Aquino it is written that only faith suffices Luth. Ser. Sic Deus dilexit mnndū lib de captiu Babylon cap. de Baptis Caluin lib. 3. inst cap. 11. § 19. cap. 17. § 10.11 18. ANSVVER NOw rightly haue we discouered and detected your speciall fayth by which you affirm assure you selues sinnes to be remitted for Christ sake and that his promisses assuredly are applicated vnto you and so by you apprehended vnto iustification Iustification be only fayth is an inuētion of the diuell which altogeather is a true inuention of the Diuell and excogitat for the nourishing the liberty of the flesh Which is probable because the Scripture neyther demandes neyther teaches vs of such a fayth by which we may belieue vs to be iustifyed by only fayth but well the Scripture teaches vs to haue fayth to belieue the diuinity of Christ as Matt. 9
that all his actions are sinne then wherefore it is sayd to sinners Iohn 1. v. 12. That he hath giuen them power to be the sonnes of God who belieue in his name if by sinne they remaâ—â—e euer the children of the Diuell and of darkenesse as Caluin affirmes saying that the very elect are Guilts of sinne before the tribunal seat of God and subiect to he sentence of death whose blaâ—â— he my and arogant mynd is damned of all Christian men who can iudge any thing equally in this subiect and matter OBIECTION THe Prophet Isai 64. v. 6. sayth We all are made as vncleane and our whole righteousnes is as a menstruouse cloath that is to say our whole workes which seeme iust vnto vs. are vnclean with sinne Therefore all our works are defaylled with vncleanesse and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sinne ANSVVER THe Prophet speakes according to the meaning of S Hiero. in the persone of the Iewes and yet notwithstanding not of all men amongst whome were many good men whom the Scripture commendes for their righteous workes but of the wicked whose legall workes Sacrifices Sabbothes and New moones were adiudged before the Lord pollured and vncleane to wit when they were done of them in the estate of sinne not that these effectes was sinne of themselues but because they profited nothing by reason of the actors who remayned in the estate of sinne Moreouer neyther doth the Prophet speake so extending his wordes absolutly against all tymes and all men but only to that tyme in which he speake these wordes when iniquity abounded in Israel for which iniquity God was to permit that they should be leade into captiuity as may be euidently gathered of all wordes following v. 10. saying The city of thy holynesse is desert Sion is made vast and Ierusalem is disolat c. OBIECTION ECcl. 7 v. 21. sayth There is not a iust man in the Earth who doth good and sinneth not Ergo all our workes are sinne ANSVVER IN the Hebrue text it is read that the iust man shall not sinne at all tymes But the true sense is that no man is so firme and constaÌ„t to doe good that he can neuer sinne and it is not needfull neyther of necessity that he shall sinn in all his works and labours ergo there is iust men in Earth that doth good and sinneth not OBIECTION IT is sayd in Gen. 6. v. 5. That God did see that the whole cogitations of the hart of man was bent to euill at all tyme But of euill cogitations of a will inclyned to euill no good workes can proceed ergo where there is no good thought there is farrelesse good workes ANSVVER THe true sense of these wordes after the interpretation of the auncient Father is that many cogitations of the hart of man were inclyned to euill for such sayings are common in the Scriptures as for exemple all are sayd to be absent wheÌ„ almost all are present euen so in the same place v. 12. It is sayd that al flesh to haue corrupted his way and notwithstanding Noe and Enoch are praysed for righteous men Lykewyse S. Paul complaynes Phil 2. v. 2â— That all sought that which was for their owne profyt and not which appertayned to Iesu Christ And yet in the contrary S. Paul himself and the other Apostles sought not their owne profyt but Christ Iesus Ergo all men neyther the thought of all men are not inclyned to euill but also to good and consequently to good workes OBIECTION IT is sayd an the Psalmist 142. v. 2. That all lyuing souls shall not be iustifyed in thy sight And Matth 7 v. 8. sayth That an euill tree cannot bring forth good fruict but where there is no iustification and good fruictes there can be no good workes Ergo c. ANSVVER THe true meaning of the Psalmist is saying that if God would doe with sinners in righteousnes and eqâ—â—â— there is none who absolutly and altogeather can be pronunced iust without some veniall sinnes by reason of which he is not altogeather iust to this effect is vnderstood that place of S. Iohn i. Epist Ioh. cap. 1. v. 8. If we say we haue no sinne we deceaue our solues and the verity is not in vs â—etnot with staÌ„ding desists not or failles to be iust for it is sayd that the righteous masinnes seatientymes in the day Prou. 24. v. 16. which sinnes are not iudged mortall to Robbe him of righteousnes but veniall inclyning and not effecting and so the holy man concludes that no man can be iustifyed in the presence of God innocent and pure of all sinne which veniall sinne doe not impedit righteousnes because as oft we say the Lords prayers as is presupposed of all learned men veniall sinnes are forgiuen And as concerning that place of S. Matth. That an euil tree cannot bring forth good fruict S. Augustin expoondes it of the intention to wit that so long as an euill intention is retayned in the mynd a maÌ„ cannot bring forth good workes for vnto an euill intention euil followeth Whereupon it followes that freewill is in our owne power vnderpropted with diuine help to turne it to Good and so to bring forth good fruictes OBIECTION AMongst other preceptes God hath two first that we loue God with our whole hart Deut. 6 v. 5. Secondly he sayth That we shall not couet Exod. 20. v. 17. But who fulfills not these two precepts inteirly sinnes ergo what righteousnes can we worke but it it sinne seing we caÌ„not kept these two commandements ANSVVER IN the contrary S. Iohn Epist 1. cap. 2. v. 5. saith who kepes his worde in him is the loue of God parfect indeed as for the precept thow shall not Couet the consent of will is forbidden and not first motion and for that cause we consent not euer neyther sinne euer and consequently we may fulfill these two precepts in keeping his coÌ„mandements when we consent not in will to Couet and so we worke righteousnes without sinne in keepting his Commandements as at more lenght is discouered in the twenthy-fyue question QVAESTIO XXXI Of the merites of good Workes WHerefore doe the Papists so arrogantly teach that a man properly may merite the augment and increase of grace in this lyfe and the rewarde of eternall lyfe seing this derogates the Maiesty of God For that cause the name of merite is as a thing full of arrogance which our reformed Church hath abhorred and detested Calu. lib. 3. inst cap. 15 § 12 alij ANSVVER IT is no maruell that good workes the name of merit be in hatred and detested of you who allowed none but all to be sinne Which affirmitiue make men to fle from the vertu of all good workes as chastity humility c. And other Christian Godly workes as from deadly poyson and to enter in the broode way which leadeth to perdition Matth. 7. v. 13. But the true verity is that a man standing in habituall grace may truely
their merite is not mercenary not basse but honourable good and acceptable to God our Father whose soÌ„nes we are if we inclyne our hart to doe his lawes for a reward and this is the good pleasure of God that concomminaÌ„ter we should worke good workes with his grace vnto lyfe eternall whose will is to remunerat gine that beatitude for a merit of good workes QVAEST 10. XXXIII Of Confidence conceaued of merites WHerefore doe the Papists conceaue such confidence of eteruall lyfe by their merites seing it sauours of presumption and in preiudice of the excellency of our redemer Calu. lib. 3. inst cap. 12. § 3.4 ANSVVER I Say it is not anough to confide and trust simpliciterly but also with assured faith we are bound to belieue good workes to merite lyfe eternall for we cannot obtayne lyfe eternall except we haue laboured to promerit the same with good works as is euidently discussed already notwithstanding no man can firmely determine and assuredely persuade him self in his merites to obtayne and haue lyfe eternall defacto The reason is because we are not certaine of our owne righteousnes that any man is iust absolutly and to haue meritorious workes and howbeit he might in some part repose confidently to haue notwithstanding it followeth that no man assuredly can assure himself of perseuerance and therefore seing no manner of way any man can be certayne in this lyfe without a speciall reuelation of God or els if we would precipitat our selues in the damnable golfe of the Caluinists only fayth We belieue vnder hope sub gratia giuing diligence to make our calling and election sure by good workes as the Apostle teaches 2. Peter 2. and so we may conceaue of our good workes some trust and confidence of eternall glory notwithstanding so that chiefly the same confidence and trust be placed dependently in the only mercies of God and merites of Christ and secouÌ„dely in workes And therefore to the purpose the first part is proued Tob. 4. v. 12. Great confidence is with almesse before the most high-God to all them that doth the same Lykewyse 1. Tim. 3. v. 13. sayth who haue ministred weell purches to theÌ„selues a good place much confidence in fayth And seing good works are the cause of our saluation already proued we may the more rightly trust and confide them to obtayne our saluation as for example when the Phisick is very good the patient may the more coÌ„fide of his health and therefore in such manner I may confide that merites are the cause of which saluation may come and so consequently we may haue that confidence and trust of good vvorkes as an effect depending on the cause SecouÌ„dly the posterior part is prouen of the for sayd introductioÌ„ because the chiefe cause of our saluation is the merites of Christ and Gods diuyne mercy therefore by the merites of Christ vertue is giuen vs to merite and to be perseuerand So that our merits are the workes of Christ which he worketh in vs by the spirit of his grace which no man is ignorant of forsomuch as in all our petitions prayers we remite them to be graunted for his diuine mercy saike and the merite of Christ And therefore the holy Church and euery member concludes their prayer saying by our Lord IESVS Christ c. And therefore here is neyther done nor inferred eyther presumption or preiudice to the excellency of our redeemer for whose fauouâ— and grace all helpe requisit is giuen vs to merite and so it is acknowledged of vs to be froÌ„ him as the principall cause and so we doe not trust and confide in our owne merites but secondaâ—ly and dependenterly for all that we haue receaued or worketh we affirme it to be by the merites of Christ and diuyne grace and whatsoeuer we worke or merite it is through the grace of God and merite of Christ and not of our selues absolutly as our aduersarie imagine Neyther doe we presumptuously any thing neyther with iniury to Christ As concerning their Scrupels for conclusion they are full of scrupelles to withstand the verity reuealed out of the word of God and make no Scrupell where Scruples should be obserued it is no Scrupell with there diuines to affirme God the author of sinne with predeterminat predestination without forseen causes the fall of man and the reprobates damnation of Christ disparing on the Crosse of mans freewill of the whole twelf articles of our Beliefe of the impossibility to keepe the Commandements in defending that all our actions are mortall sinnes in making all sinnes equall and in teaching that Christ hath fred vs from all Lawes in taking away all feare of conscience by only fayth in teaching necessity to be forced in the freewill of man in taking away vyce and vertue in mans actions merite demerite sinne and grace with others infinite numbers of assertions swallowed vp of them without any scrupell lyke another Leuiathan plunged in the weest Sees with a deuoring mouth Soe passe they without Scrupelles walking after their owne fantasies and not according to the word of God neyther the reason of morall knowledge The end of the first Part. THE TABLE OF THIS BOOKE TO whome properly the Catholick name appertayne Quaest I. pag. 2. Of the damnable and speciall Faith of the Heretikes Quaest II. pag. 23. Of the Article of the Creed I belieue the remission of sinnes Quaest III. pag. 44. Of the informall Faith of Synners Quaest IIII. pag. 49. Of the necessity of Myracles Quaest V. pag. 45. Of the verity of Myracles in the Catholicke Church Quaest VI. pag. 61. The Pope is taken of the reformed for Antichrist Quaest VII pag. 73. Of the Primacy of S. Peter Quaest VIII pag. 89. Of the Roman Sea of S. Peter Quaest IX pag. 107. Of Iohne the eight Pope a VVoman Quaest X. pag. 112. Of the infallible authority of Generall Counsells Quaest XI pag. 116. Of the verity of the Roman-Church and of her notes Quaest XII pag. 127. Of the pretended reformation of the Protestants Quaest XIII pag. 145. Of the stability of the visible Church Quaest XIIII pag. 169. Of the interdicting of Scripture Quaest XV. pag. 183. Of the adulterating the Byble Quaest XVI pag. 199. Of Traditions Quaest XVII pag. 206. Of the certitude of Hope Quaest XVIII pag. 214. Of publicts and priuate Prayers Quaest XIX pag. 218. Of the Aue Maria. Quaest XX. pag. 225. Of the Beades Quaest XXI pag. 228. Of Praying in the Churches Quaest XXII pag. 231. Of Predestination and Reprobation Quaest XXIII pag. 236. Of Free VVill. QuÄ™st XXIIII pag. 251. Of Prescience Predestination and Free-will Quaest XXV pag. 259. Of the keeping of the Commandementes Quaest XXVI pag. 264. Of Reall Iustice Quaest XXVII pag. 269. Of good VVorkes Quaest XXVIII pag. 276. Of the incertitude of Righteousnes QuÄ™st XXIX pag. 281. Of the Purenesse of Good VVorkes QuÄ™st XXX pag. 289. Of the Merite of good VVorkes QuÄ™st XXXI pag. 296. Of good VVorkes done in respect of an eternall reward QuÄ™st XXXII pag. 304. Of Confidence conceaued of Merites QuÄ™st XXXIII pag. 306. FINIS