only in some Articles yet the whole stand infected therewith because the foundation of faith which is the soule thereof runs through the whole as one continued streame without intermission distinction or limitation by reason whereof if some Articles onely be charged with errour the foundation of faith cannot be free if that be infected the whole faith is subiect thereunto because every Article or Proposition becomes an Article of faith by the force and efficacy of that foundation I conceiue by this time that the Proposition of this Argument is sufficiently prooved and explained so as every man will beleeue and vnderstand it and accordingly I may content my selfe and saue all further labour yet because the Reader shall haue full and ample satisfaction I will proceed somewhat further All ours doe grant the Assumption namely that some Articles of the Romish faith be erronious and amongst the rest both our Opponents are lavish enough in words of that kinde calling that Church so farre as their faith is erronious Babell and hereticall so as in rigour I am not bound to answere further yet because our Opponent B. hath done it samely and falsely pag. 40.90.124 c. to the shame of his owne reading and the sorrow and shame of our whole Nation if I may speake in his partners language pag. 22. To mend the matter and for the Readers sake I will proceed and shew that some Articles of their faith be erronious by assigning the particulars which are so faulty that it may be knowne we doe them no wrong when we charge them in that manner besides this every lover of truth may the better be directed to sever truth from falshood for that purpose I frame this Argument All the succeeding Articles are erronious viz. 1 The saving truth taught by Christ and his Apostles is conteined also in vnwritten Traditions Councell Trent Sess 4. 2 Originall sinne is an vneleannesse within mans soule and is a sin which is the death of the soule Sess 5. Decret 2. 3. 3 Grace doth take away whatsoever hath the true and proper nature of sinne Sess 5. Decret 5. 4 Concupiscence in the regenerate is not truly and properly sinne Sess 5. Decret 5. 5 Hee that receiveth the inspiration of grace can actually reiect the same and actually dissent therefrom if he will Sess 6. Cap. 5. Can. 4. 6 The onely formall cause of Iustification is Iustice inherent Sess 6. Cap. 7. 7 Sinne is mortall and veniall Cap. 11. 14. 8 The iust in some actions doe not sinne venially Cap. 11. 9 By every mortall sin a man falleth away from the grace of Iustification which he had receiued cap. 14.15 10 Gods Commandements are not impossible to bee kept by him that is iustified Sess 6. Cap. 11. 11 The grace of iustification is bestowed vpon them also which are not preaestinate Sess 6. Can 17. 12 The whole temporall punishment is not alwayes remitted together with the fault Sess 6. Cap. 14. and Can. 30 Sess 14. Cap. 8. Can. 12. 13 The works which be done in God doe for the state of this life fully satisfie the Law Sess 6. Cap. 16. 14 The iust in some actions sinne not at all and in no action doe they deserue eternall punishment Sess 6. Cap. 11. 15 The good works of the iust are their merits Sess 6. Cap. 16. Can. 32. 16 The Iustified by their good works do truely merit the obtayning of eternall life it selfe Sess 6. Can. 32. 17 It is no sinne to worke in the intuition of the reward Sess 6. Cap. 11. Can. 31. 18 The Images of Christ the Virgine Mary and other Saints 1. Are to be had and kept cheifely in Churches 2. Due honour and worship is to be giuen vnto them 3. Are of Sacred vse and yeeld much fruit Sess 25 Decret de invocat 19 The honour which we yeeld vnto Images is referred vnto the thing which they represent whose likenes they beare Sess 25. 20 Worship and honour is due to be giuen to the bodyes of Saints departed 21 The Monuments and memories of the Saints departed are to be frequented and honoured Sess 25. 22 Feast dayes are to be kept in honour and celebration of the Saints and for visiting their Reliques 23 By visiting the Reliques of Saints we obtayne their help Sess 25. 24 Prayers are to be made for the faithfull departed 25 The Saints that raigne with Christ and enioy eternall felicity in heaven 1 are to be called vpon 2 they pray for vs even singular men 3 It is profitable for vs to fly to their prayers help and furtherance for benifites to be receiued from God Sess 25. 26 There is a Purgatorie Sess 25. 27 Some temporall punishment remayneth to be satisfied for in purgatory before the way to heauen can bee opened Sess 6. Can. 30 28 The power of granting Indulgences was committed by Christ to the Church and the vse of them is helpfull to Christian people Sess 25. Decret de Indul. 29 The whole choise of meates serueth vnto the mortification of the flesh 30 The deuout celebration of feast dayes causeth the increase of piety Sess 25. Decret de delectu 31 The Sacrifice of the Mass prayers almes giuing are suffrages of the faithfull that are aliue for other faithfull that are dead Sess 25. Decret de Purga 32 The Sacraments of the new Testament are neither more nor fewer then seven to wit 1 Baptisme 2 Confirmation 3 The Lords Supper 4 Pennance 5 Extreame Vnction 6 Ordination 7 Matrimony And every one of these is truely and properly a Sacrament Sess 7 Can. 1. 33 The Sacraments of the New Testament contayne the things they signifi and beslow it vpon them which hindreth not Can 6. And vpon all as much as is requyred on Gods part Ca 7. And that by the worke wrought Can 8. Baptisme Confirmation and Ordination imprint in the soule a character that cannot be blotted out Can 9 34 After the Consecration of the bread and wine in the Lords Supper the Lord Iesus Christ true God and Man is contained truely really and substantially vnder the shewes of those sensible things Sess 13. de Sacra Eucha Cap 1. Can 1. 35 By the consecration of the bread and wine a conversion is made of the whole substance of the bread into the substance of Christs body and of the whole substance of the wine into the substance of his blood so as in that Sacrament the substance of bread and wine remaynes not together with the body and blood of Christ Which conversion is properly called transubstantiation Cap 4. Can 2. 36 In the Masse a true and proper Sacrifice is offered vnto God Propitiatory and profitable vnto others also besids such as receiue it and it ought to bee offred for the quick and dead for satisfaction of the punishment of sinnes and other necessities Sess 22. Can. 3. 37 The holy Eucharist is to be reserved in the Chancell and carried honorably to the sicke Sess 13. Cap. 6. To be
ranks with the old hereticks or not and whether this Opponent is not a faithfull advocate vnto her or not I frame my proofe thus If some Articles of the Romish faith in themselues be opposite to this sentence Saluation is by Christ then that Church denyes saluation by Christ by a consequence that is direct immediate not by circle and the interposing of others for such is the nature of opposites that both of them cannot befall the same subiect in the same respect part and time by reason whereof the affirmation or presence of the one is a denyall absence of the other as Aliaco doeth truely teach 1. sent q. 2. lit H. But some Articles of the Romish faith in themselues be opposite to this sentence Saluation is by Christ. Therefore the Romish Church denyes Salvation by Christ by a consequence that is direct immediate not circular by the interposing of others In the avowry of my Assumption I will proue three things 1. According to the Romish Church Inherent grace merits and satisfaction of mans worke is the next and formall reason of our title vnto and the possession of heaven 2. According to the Scriptures Iesus Christ is the next and formall reason of our title vnto and the possession of heaven 3. These two Articles are opposite in themselues When I haue manifested these three our Argument standeth firme of all foure as we say It is sound in all parts and crazed in nothing Touching the first The Councell of Trent hath decreed thus Christ is the Authour of our salvation Sess 6. Cap. 11. By Christ we haue grace Can. 2. He merits grace for vs. Cap. 7. 16. From him grace flowes vnto vs as the sap into the branches Cap. 16. In him that is he working with vs we merit and satisfie Sess 14. Cap. 8. de satisfact His grace makes our woorkes meritorious Sess 6. Cap. 16. Gods will makes them our merits Cap. 16. Can. 32. Thus farr Christ hath share according to them in our salvation we will see now what place they assigne vnto inherent grace with the merit and satisfaction of our workes Eternall life is propounded as the grace of sons and wages vnto workes Sess 6. Cap. 16. By grace received wee are made iust of vniust that we might be heires of eternall life according to hope Cap. 7. Inherent grace is a fountaine in him that hath it springing vnto eternall life Cap. 16. The iust doe carry their grace before Gods Tribunall and enioy heaven Cap. 7. The workes of the iustified wrought in God doe truely inherit the obtaining of eternall life in due time if they continue therein vnto the end Cap. 16. The iust ought to expect and hope for eternall retribution from God for their works done in God if they continue in his law to the end Can. 26. The iustified by their workes done in grace doe truly merit eternall life the increase of grace glory and eternall life it selfe if they die in grace Can. 32. Now I presume I haue made it very manifest that they attribute vnto Christ no other part in our salvation but the office of giving vs grace and therefore we are beholden to him for no more but the beginning and the possibility of salvation but vnto inherent grace and the merit of worke they assigne the next and formall reason of our salvation in hope while we liue here and in possession when we are gone from hence In this place we must inquire what office is assigned to the satisfaction of good workes and for that we reade these Decrees in the Councell By the grace of Iustification received the fault is remitted and the guiltinesse of eternall punishment is blotted out yet sometimes remaineth a guiltinesse of temporall punishment to be satisfied for either in this world or in Purgatory in the world to come before the way to Gods Kingdome can be opened Sess 6. Can. 30. Wee are able to satisfie before God not onely by those punishments which we willingly vnder goe for the revenge of sinne or imposed by the priest according to the measure of our fault but also even by such temporall afflictions which God layeth vpon vs and we beare with patience Sess 14. cap. 9. de operibus c. Wee are able to satisfie God and doe so for our sinnes By Iesus Christ he working together with vs wee are able to doe all things from whom our good workes receiue force of whom they are offered to the Father and by whom they are accepted of the Father Sess 14. cap. 8. de satisfact cap. 9. de operibus As in the former so here they make the satisfaction of our works the key to open heaven gates and the recōpence for iniury done to God but Christ he shall haue no more part in the businesse but to make vs able to turne the key if he help vs we neede no more of him we do the rest our selues Wee no sooner turne the Key but in we goe If we make recompence we are discharged and consequently the satisfaction of our owne workes is the next and formall reason of our release from Purgatorie and the opening of heaven gates I haue done enough in proofe of the first and now come to the second For that I haue lesse labour because the Scriptures are full and plaine for it as followeth If the Sonne make you free you shall be free indeed Ioh 8.36 Hee that beletueth in the Sonne is passed from death vnto life Ioh 5.24 and 3.26 Wee shall be saued by his life Rom. 5. We are ioynt heyres with him Rom 8.17 Hee brings many children to glory Heb. 2.10 There is no condemnation to them that are in Christ Rom. 8.1 Christ was once offred to beare the sins of many and he shall appeare the second time without sinne vnto saluation Heb 9.28 Christs takes away the sins of the world Io. 1.29 Christ once in the end of the world appeared to put away sinne by the Sacrifice of himselfe Heb. 9.26 and is entred into heauen it selfe to appear in the presence of God for vs. ibidem v. 24. If any man doubt whether these places do make Christ the next formall reason of our saluation he may satisfie himselfe by the phrase which the holy Ghost vseth for hee makes an immediate connexion betweene Christ and heaven which he would not doe so often if some thing else came betweene Christ and heaven for to set forth a remote and mediate cause by a next immediate is an improper and borrowed speech which is an vndecent thing to be so often and more often then thus in the pen of the holy Ghost If then we dare not charge him so we must conceiue hee meant to make Christ the next and formall reason of our saluation I need not proue Christ and mans merits to be opposite next and formall reasons of our salvation for it is manifest by it selfe so as now our Assumption num 4. is sufficiently confirmed let
the Reader iudge of our cause and the present Opponent CHAP. 14. They that deny salvation by Christ by consequence are not the true Church THe Argument propounded Chap. 11. num 1. presumes the contradictory to this position and this our present Opponent pag. 25. and 26. does expressely teach it in these words Whole Churches haue denied and yet doe deny by consequence that salvaton is by Christ yet we doe and must hold them Christian All this while we haue let that supposition passe vntouched as if it were true because the weaknesse of that proofe should be the more apparent but now and in all good time we say he supposeth falsely and therefore he is a begger no prover We proue against him with this Argument Vnto the true Church Christ may bee profitable Vnto such as deny by consequence that salvation is by Christ Christ cannot be profitable for vnto the Gallatians Christ could not be profitable Gallat 5.2 3 4. But all such as deny by consequence that salvation is by Christ are the Gallatians 5.2 3 4. I say they are the same with them not by name Nation singular persons or doctrine but in their deniall they are the same that is the one denies salvation by Christ by illation inference and consecution and so doe all other The Gallatians held something for true viz. Salvation is by the Law This being granted then must we deny that Salvation is by Christ So standeth it with all others that by consequence deny him to bring salvation Whereupon we may conclude All such as by consequence denie salvation by Christ Christ can profit them nothing and consequently such as deny by consequence that salvation is by Christ are not the true Church I conceiue in pag. 24. he meant at least he might with the matter there contained dispute with this Argument The Gallatians by consequence denied salvation by Christ Gallat 5.2 c. The Gallatians Gallat 5.2 c. were a true Church Therefore some true Church by consequence denies salvation by Christ I answere those Gallatians whereof we reade Gallat 5.2 3 4. by consequence denied salvation by Christ therefore the Proposition is true but that the Apostle writes there of the whole Church of Gallatia may not reasonably be affirmed nor can possibly be proved because no part of Gods word doth say so or leade vs to thinke so The Apostle in the 5. Chapter reproues the Gallatians for biting and devouring one another verse 15. and for vaine glory and envie verse 26. Now the parties thus reproved were particular persons not generally the whole Church for it is not likely that every singular man in Gallatia was so guilty if therfore singular persons were reproved here then there also for the same phrase and manner of reproofe is vsed both there and here If any man be desirous to haue vs vnderstand the Apostle of the whole Church of Gallatia vers 2 3 4. we may doe it without profit to this Argument For then I grant them of Gallatia were a true Church because the Apostle cap. 1. verse 2. terms them a Church and saluteth them with grace and peace from God and Christ verse 3. and does acknowledge them to haue received libertie and freeaome by Christ cap. 5. verse 1. We may continue that they ioyned Circumcision and the keeping of Moses Law vnto Christ in opinion not as matter of faith At that time they began to grow in liking with that conceit but they were not confirmed and setled in their iudgement that God had revealed it nor professed it to the world as such If they did so indeed then I may grant the whole reason without losse because the conclusion vrgeth not vs we willingly acknowledge that the true Church is subiect to errour in opinion in things very important vnto salvation we onely deny that erring in matter of faith can befall the true Church whilest it is so I say we may thus iudge of that Church vntill we see good reason for the contrary because charity thinketh not evill nor is suspitious Nay the Apostles phrase leadeth vs to thinke so for if that had beene a matter of faith with them hee would haue charged them with the fact as a thing perfectly done but he does not so yea rather the contrary for verse 1. he wills them to stand fast in their Christian libertie and verse 2. he puts the matter to an If saying If yee be circumcised c verse 7. he tells them yee did runne well and demands who it was that did let them c. and verse 10. and 12. he threatneth and intreateth for their punishment that did trouble them and finally verse 10. he shewes himselfe confident that they would shake off and forsake the present doctrine and continue in the same minde vnto which he had brought them and in which he had left them wherein it is very apparent he speakes of them as men wavering not as parties confirmed in their iudgement These things considered we may vndoubtedly resolue that the Church of Gallatia is no example wherein we finde that deniall of salvation by Christ by consequence which is the thing we seeke for and deny to the Church And thus much shall suffice in refutation of his great and important argument propounded cap. num CHAP. 15. Of the same Opponents third Argument HItherto we haue discussed all that he hath to say touching the Romish Churches acknowledgement and publike profession of the Scriptures and of salvation by Christ and haue insisted therein to the vttermost lest some should be deceiued by those glorious and beautifull titles In this place we must examine what good their Baptisme does them wherein we may say thus much aforehand If their profession of the Scriptures and salvation by Christ does not grace them but notwithstanding such profession they remaine still destitute of the nature of Christs Church then doubtlesse Baptisme cannot helpe them to it even in this Opponents iudgement for pag. 85. he delivers it for a ruled case that The Church of God may want Baptisme for a time and yet remaine a true Church But he will not say so of professing the Scriptures and salvation by Christ which we belieue and he affirmes is the soule of the Church From their Baptisme hee frameth this Argument That society which consisteth of persons Baptized that is the true Church But the Romish Church consisteth of persons Baptized Therefore the Romish Church is a true Church The Assumption and conclusion is plainly enough set forth in the title of chap. 10. pag. 42. and in pag. 45. The Proposition is wanting but all the rest of the Chapter containes no more but a proofe thereof I answere The Sacraments duely administred according to Christs ordinance in all those things that of necessity are requisite to the same is of the internall and formall being of the Church I willingly grant with our Church of England which giues the Sacraments in this sense a place in the