nomine armamini sed contra Ecclesiam dâ—micatis You are armed with the name of the Church and yet you fight against the Church This difficult matter being thus by me enterprised I haue exposed my selfe to the obloquie and euill speech of two sortes of men against whom in the defence of this work I must craue your Honors aid and protection The first sort is of our hollow harted Countrimen that haue English faces but Romish harts who will forge cauillations I know against these labours of mine and not cease to accuse me of lying and falshood as not hauing truly and indifferently set down the opinions of the popish Church To meete then with those slanderous accusations let such men know that I haue beene most carefull and circumspect in this behalf throughout this whole work not to charge them with any opinions which I haue not gathered out of their owne writings and alleadged their owne Authors for them so that with a good conscience I can protest before God that one day shall open the secrets of our harts that to my knowledge I haue not any where vsed any forgerie cauilling or deceit in setting downe their assertions and I would to God their writers were as free from this fault and as indifferent in alleadging the sentence of our Church as we doe deale plainely with them But as for them it is a shame to see how without all feare the Rhemists in their annotations vpon the new testament doe bely and slander our Church I will for example sake note a fewe places They charge vs to say that God is the author of sinne annot Math. 13. sect 2. which blasphemie is further off from vs then it is from them though we graunt that nothing is done in the world beside the will of God not by his permission onely That we affirme all things to be easie in Scripture annot Luk. 6. sect 1. whereas we say onely that the doctrine of faith is plainly declared in Scripture and deny not but that many things are therein hard to be vnderstood That we should say that the preaching of the Law and the iudgement to come maketh men hypocrites Act. 24. sect 2. whereas we holde the preaching of the Law to be necessary to bring men to repentance but iustification by keeping the Law which they teach we vtterly condemne That we condemne good workes as sinfull Pharisaicall hypocriticall annot Rom. 2. sect 3. whereas we acknowledge them to be the good gifts of God the fruits of iustification the way wherein all Christians must walke to saluation we onely exclude them from being any cause of our iustification before God That we allow no fasting but morall temperance and spiritual fasting from sinne Act. 13. sect 5. whereas we doe acknowledge a Christian vse of fasting and abstinence from all meates and drinkes for the taming of the flesh and making vs more fit to pray not an abstinence from flesh onely as they do superstitiously practise That we should say man hath no more free will then a peece of clay Rom. 9. sect 7. whereas we onely say that our free will hath no power or strength at all to will or doe the thing that good is without the grace of God That Caluine holdeth Christians children to be so holy that they neede no baptisme annot 1. Cor. 7. sect 11. Whereas Caluine clean contrary reasoneth thus against the Anabaptists That children ought therefore to be baptized because they are holy as S. Paul saith And such slanderous accusations they haue published against vs which would require a seuerall treatise to be set forth at large Let indifferent men now iudge comparing their writings with ours which of vs hath dealt most vntruly and vnfaithfully each with other and whether we haue not more iust occasion to complaine of them then they of vs. But to let accusations goe I would desire them rather to listen to the words of exhortation that they would but indifferently weigh with an equal balance of Christian iudgemeÌ„t what is set downe on both partes in this booke I trust if they be not wilfull and obstinate in their opinions that they may in time conceiue some better liking of the truth Augustine in a certaine place maketh mention of drunken Polio who one a time came from his pots and riotous company to Xenocrates schoole to laugh the graue Philosopher to scorne but it fell out to his good farre otherwise Ad extremum totum se illi ad quem deridendum venerat discipulum tradidit But Polemo being cleane changed by Xenocrates speech became his Scholler whom he went to scorne and whereas he came drunke he returned sober So I wish that our English recusants would but take vp this and such other bookes into their hands if it were but to scorne them God may so worke with them that their scorning shal be turned into a loue and lyking of the truth And I further say vnto them as Augustine to the Pelagians Quod dicimus orent vt aliquando intelligant non litigent vt nunquam intelligant quod dicimus intendant non contendant illuminentur non calumnientur An other sort of men there is beside these Right honorable against whom I must arme my selfe they are such as are giuen to extenuate disgrace and discommend the labours of others Me thinkes I heare them thus to giue out of me He hath taken a matter in hand aboue his strength some of his writings are extant already we know what he can doe he is like to perform no great matter and what doth he he doth but abridge other mens writings he bringeth nothing of his owne To these accusations I thus answere First I confesse my streÌ„gth to be small of it selfe yet God by weake meanes may worke great things Some Pamphlets of mine I coÌ„fesse are abroad vnworthy this learned age though perhaps befitting the person that wrote them his time age and the occasion considered But I say rather with August I count my self in the number of those qui scribendo proficiunt et proficiendo scribunt which profit in writing and by profiting write Secondly coÌ„cerning my labour paines taken in this work I boast not he that thinketh it light let him trie first himselfe before he giue his iudgement the waight of this burthen he onely knoweth that felt it and God that gaue strength to beare it but as for my part I hunt not for the praise of men I desire onely to profit the church of God I had rather men should holde their peace then flatter It is very well said of him Si inter quos viuis te recte viuentem non laudauerint illi in errore sint si autem laudauerint tu in periculo es I had rather other meÌ„ should be in a small error then I in great danger Epictetus wise saying is much commended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustine abstine sustaine and abstain I would we might part it betweene
IVSTIFIcation onely by fayth The Papists error 94 FAyth is not the only cause of our iustificatiō but there are other also as hope charitie almes deedes and other vertues Rhemist Roman 8. sect 6. Yea workes are more principall then fayth in the matter of iustification Iam. 2. sect 7. Whosoeuer therefore sayth that a man is iustified onely by fayth and that nothing els is required to iustification we pronounce him accursed Trident. Concil sess 6. can 9. Argum. 1. Rom. 8.24 We are saued by hope Ergo not onely by fayth Rhemist Answ. 1. We are sayd to be saued by hope not because wee are thereby iustified but because by hope we do expect and waite for our saluation which is not yet accomplished as it followeth vers 25. If wee hope for that wee see not then doe we with patience abide for it Argum. 2. Galath 5.6 Fayth that worketh by charitie Fayth then hath her whole actiuitie and operation toward saluation of charitie It doth not therefore iustifie vs alone but fayth and charitie together of the which charitie is the more principall Rhemist ibid. Answ. We graunt that it is a working fayth that doth iustifie as the Apostle here sayth but not as it worketh but as it apprehendeth and beleeueth Charitie is a principall effect of fayth and followeth it how then can fayth receiue actiuitie from charitie the effect doth not giue life to the cause You know Augustine often sayth Opera non praecedunt iustificandum sed sequuntur iustificatum Workes goe not before vnto iustification but followe in him that is already iustified But if charitie should beget fayth then workes proceeding of charitie should goe before fayth by the which wee are iustified The Apostle sayth Without fayth it is impossible to please God Hebr. 11.6 Ergo neither doth charitie please God without fayth Fayth giueth actiuitie to charitie how then can it receiue that which it giueth Argum. 3. Iam. 2.24 We see how that of deedes a man is iustified and not of fayth onely Ergo we are not iustified by fayth onely Rhemist Answ. Saint Iames is not contrary to his fellow Apostle Saint Paul who concludeth Rom. 3.28 that We are iustified by fayth without workes that is as much to say as by fayth onely And he excludeth not onely workes of nature or of the law but euen workes of grace which God hath ordayned Ephes 2.10 Therefore S. Iames in saying we are not iustified by faith onely meaneth not that iustification whereby we are made iust before God for then he should impugne Saint Pauls principles But by iustifiyng or being iustified he vnderstandeth nothing els but to be declared iust as well before men as in the sight of God which declaration is testified and shewed forth by our workes proceeding of faith Thus the word iustified is taken Rom. 3.4 That thou maist be iustified in thy words that is knowne or declared to be iust Augustine also sayth Iustificabuntur id est iusti habebuntur They shall be iustified that is counted iust as we also say Sanctificetur nomen id est sanctum habeatur Let thy name bee sanctified that is reputed and acknowledged to be holy amongst men The Protestants WE are not enemies to good workes as our aduersaries falsely charge vs nay we preach good workes we exhort to good workes we establish good workes teaching the right vse of them out of the word of God which is not to concurre or be ioyned with faith in our iustification but to follow necessarily and issue out of faith as liuely testimonies thereof to the glorie of God the example of others and our comfort but faith it is onely which as a liuely instrument ordained of God doth assure vs of our iustification by grace in Christ. Argum. 1. Saluation is ascribed onely to beleefe Mark 16.16 Act. 16.31 But it is the propertie of faith onely to beleeue not of hope or charitie the effect of hope is by patience to abide Rom. 8.25 The operations also of loue are set forth 1. Corinth 13. Where amongst other Loue is sayd to beleeue all things that is mutuall loue amongst men is not mistrustfull but taketh all things in good part but to beleeue the things of God it is the propertie onely of faith as Augustine vpon those words of the Apostle How shall they call vpon him on whom they haue not beleeued In his duobus tria illa intuere fides credit spes charitas orant In these two behold those three faith beleeueth hope and charitie pray Faith therefore onely beleeueth and so consequently onely iustifieth Enchirid. cap. 7. Argum. 2. Our iustification and saluation is of the meere grace and mercie of God not at al of any merite or desert in vs Ergo we are iustified only through faith for it is of grace that we are saued through faith Ephes. 2.8 That all is to bee ascribed onely to the mercie and grace of God the Apostle euery where sheweth Rom. 9.12 It is not in him that willeth or runneth but in God that sheweth mercie We are iustified freely by grace Rom. 3.24 What hast thou that thou hast not receiued Augustine saith Intelligenda est gratia Dei per Iesum Christum dominum nostrum qua sola liberamur à malo We must vnderstand the grace of God by Iesus Christ by the which we are onely deliuered from euill Si quid boni est magni vel parui donum tuum est nostrum non est nisi malum si quid boni vnquam habui à te recepi If there bee any good in vs much or little it is thy gift nothing is ours but the euill in vs Ergo all good things are of God and onely of his grace and therefore our iustification Argum. 3. There are many euident places which doe attribute our iustification to faith without workes Rom. 3.28.11.8 Ephes. 2.8.9 In all these places in plaine termes We are sayd to bee iustified by faith without workes As for those friuolous euasions that the Apostle speaketh of the first iustification not of the second or of the workes of nature or of the lawe not of grace we haue answered before Quaest. 2. part 3. artic 3. If they will oppose that saying of S. Iames. 2.24 we answere with Augustine Nec Apostoli sunt inter se aduersi ille dicit Abrahae opus omnibus notum in filij immolatione magnum opus sed ex fide laudo fructum boni operis sed in fide agnosco radicem The Apostles are not contrarie one to the other he sayth Abrahams worke was knowne to all in offering vp his sonne a great worke but of faith I praise the fruite but it was rooted in faith His meaning then is this that Abraham was iustified that is declared to men to be iust by this worke HERE FOLLOW SVCH CONTROVERSIES AS doe arise betweene the Protestants and Papists about the natures of Christ. WE haue now through Gods gracious assistance entreated of all those
suffered both in bodie and soule for if there were no vse of the humane soule in the worke of our redemption you might as wel say with the Appollinarists that Christ had no soule at all Thus Augustine reasoneth Si totus homo perijt totus beneficio saluatoris indiguit sitotut beneficio saluatoris indigebat totum Christus veniendo saluabit If the whole man both in bodie and soule were lost he wholly had need of a Sauiour and if he wholly needed a Sauiour Christ by his comming did wholly saue him Ergo it followeth that Christ must wholly haue died suffred in bodie soule to redeeme man that was wholly lost in bodie soule The Anthropomorphites did imagine that God was in shape and proportion like a man Heres 50. Doe not our Rhemists sauour strongly of this heresie which allow the image of God to be pictured like an old man with gray haires in their Churches Annot Act. cap 17. v. 29. The heretikes Abeliani thought it not lawfull for their sort to liue without wiues and yet they neuer vsed nor kept companie with their wiues Heres 87. Do not the Papists come neere them which hold that their priests which were married before orders ought not afterward to haue accesse to their wiues yet are they their wiues still neither is the marriage knot dissolued betweene them Rhemist Act. 21. sect 1. The Pelagian heretikes did hold three pernicious opinions First that a man may be perfect in this life and keepe all the Commandements Heres 88. So the Rhemists say it is possible to keepe all the precepts of the law Annot. Ioan. â—4 sect 1. Secondly the Pelagians say that grace is giuen vnto men onely to this end that they may more easily doe those things which they are commanded to doe by their owne free will Heres 88. So the Rhemists say that man was neuer without free will but hauing the grace of Christ it is truely made free Annot. Ioan. 8. sect 2. What is this els but that his free will is made more free and that grace helpeth him not whollie to worke but more easily onely Thirdly the Pelagians hold Gratiam Dei non ad singulos actus dari That the grace of God is not needfull to be giuen at euery assay but that their free will in most things is sufficient August Epist. 106. So the Rhemists say that though the Gentiles beleeued specially by Gods grace yet they beleeued also of their owne free will Act. 13. sect 2. What say they els but that a man may beleeue by his owne free will without grace The Manichees condemned the eating of flesh as being vncleane and impure Heres 46. So the Papists also forbid at certaine times the eating of flesh And herein they perhaps differ from the Manichees They held that flesh was vncleane by creation The Papists by reason of the curse for God cursed the earth and not the waters say they and therefore vpon fasting daies fish is preferred before flesh Durand lib. 6. capit de alijs ieiunijs So they both agree in this that flesh is a thing impure and vncleane for if they had not so thought why did not that popish Bishop of London Stokeslie rather suffer the pigge to be eaten which was found in one Frebarnes house in Lent time his wife being great with child longing for a peece thereof then command it as an vncleane thing to be buried in Finsburie fields and so the good creature of God to be spoyled and lost There was also another most blasphemous opinion of the Manichees for they held that the parts and members of Christ were dispersed euery where and that in their meates drinkes they did deliuer the members of Christ which were tyed and bound in the creatures Tales saith Augustine â—unt electi eorum vt non sint saluandi à Deo sed saluatores Dei liberant enim membra Christi cum manducant The elect amongst them for so they call their principals do make themselues the sauiours and redeemers of God for they doe set at libertie as they imagine the members of Christ he is not their sauiour Compare now the opinion of the Papists with these heretikes see if they be not cosin germanes for as they made themselues saluatores Christi sauiours of Christ so is it a saying amoÌ„g the Papists that Sacerdos est creator createris sui the Priest at Masse which by fiue words speaking maketh the body of Christ is a maker say they of his maker a creator of his creator Ex Iuell lib. artic p. 615. But herein the Papists go beyond the Manichees for they deliuered the bodie members of Christ froÌ„ the prison of the creatures and sent them vp to heauen the Papists bring them downe from heauen and close them in the creature vnder the shape of bread and wine Thus farre we thought good to shew how neere the Papists come to the heretikes of olde time that it might appeare to the world that we doe not vniustly charge them with heresie and that we haue good cause to shunne and abhorre their poysoned doctrine Many other heresies I could haue produced which are reuiued by our aduersaries raked againe as it were out of their graues where they did quietly rest But that I am not of purpose now to deale in this matter which may in a seuerall Treatise God willing hereafter as time and opportunitie shall serue be handled more at large I haue onely by the way giuen a tast of the bitter and sower doctrine of Poperie that our countrymen which haue been any thing that way infected may take warning that if they haue sipped of the whore of Babylons cup of fornicatioÌ„ they should leaue of before they haue drunke more deepely lest they in the end be constrained to draw out the very dregges thereof and to be drunken with their intoxicate cup. If they will in time be warned they may a word to a wise man is sufficient and if they be wise they will also take heed in time I say vnto them as Augustine did sometime to the Donatists Si sapitis bene rectè si autem non sapitis nos vestri curam gessisse non poenitebit quia et si cor vestrum ad pacem non conuertitur pax nostra tamen ad nos reuertitur If you will be learned it is well and as we wish but if you will not it repenteth vs not that we haue had some care of you for although your hart be not conuerted to the peace of the Gospell yet our peace returneth to vs againe Here by the way I must remember my selfe of one thing which I had almost ouerslipped Euery where both in this Preface and in this whole booke speaking of our aduersaries I call them Papists as we are knowne by the name of Protestants I suppose our English Romanists will take no offence or griefe hereby so to be called although I haue heard that some
second marriage be then doe they disallow second marriage because a man is thereby disabled to be a Minister if not simply yet they make it lesse lawful nay more offensiue and subiect to obloquie and reproch But the scripture maketh no difference betweene first second marriage S. Paul saith For auoiding of fornication let euery man haue his own wife he saith not his first wife but generally so that it is lawfull for auoiding of fornication to marrie the second or the third wife as well as the first 2 If it be as lawfull to marrie the second wife as the first if it be for auoiding of fornication then secōd marriage doth no more hinder the receiuing of orders then the first but the antecedent is true for what should make the second marriage lesse lawful not any dutie that the wife or the husband oweth to the partie deceased for they are free in that respect set at libertie Rom. 7.3 Neither is the end of marriage made frustrate more now then before for hee that marrieth the second time may haue as good cause to doe it for auoiding of fornication as he had at the first 3 Second marriage make the worst of it you can is not so great a blot as fornication or adulterie or to haue a Concubine but these were no lets of priesthood in poperie Nay we reade that Augustine in the purer age of the Church that confesseth he had two Concubines yet afterward was made presbyter and at the last a Bishop for all that Wherefore there is no reason that exception should be taken against a twice married man seeing a fornicator is free Lastly of this opinion Augustine seemeth to be That it is as lawfull to marrie the second time the third as the first Ait Apostolus mulier alligata est viro quamdiu vir eius viuit non dixit primus secundus tertius aut quartus The woman is bound sayth the Apostle so long as her husband liueth he sayth not the first husband second third or fourth So the woman is as free after the first or second husbands death as when she was a virgin Yet if she can content her selfe with her widowes estate and haue the gift of continencie she shall do better not to marrie But if she haue not it is better to marrie S. Paul sayth not the first second or third time but so often as she hath neede rather then to burne THE THIRD PART WHETHER MINISTERS ought to refrayne the companie of their wiues being entered into orders The Papistes THey confesse that Peter and other of the Apostles were married but after their calling they had no companie with their wiues Rhemist Math. 8. sect 3 error 79 And so ought the Ministers of the Gospell sayth Bellarmine be kept from the vse of their wiues to whom they were married before their calling 1 The Priests of the lawe were bound to withdrawe themselues during the time of their seruice while they attended vpon the sacrifice and to forbeare the companie of their wiues much more the Priests of the lawe that must alwayes offer sacrifices must be alwayes free from matrimonie Rhemist Luk. 1. sect 10. Ans. 1. The Leuiticall priesthood did represent and shadowe forth the priesthood of Christ and their legall cleansings washings abstinence purifyings did shewe forth the holines and perfection of the priesthood of Christ wherefore the lawe of their abstinence doth no more binde vs then other of their legall purifications they haue their end in the priesthood of Christ. 2. We acknowledge no sacrificing priesthood in the newe testament nor any sacrifice in the Church for sinne but onely that sacrifice of atonement vpon the Crosse but our sacrifices are spirituall of praise and thanksgiuing therefore the argument followeth not from the priests of the law to those that are no priests Fox pag. 1166. 3. Purenes of life we grant is as much required now in Ministers of the Gospell as it was then in the priests of the lawe therefore they ought as well to haue libertie to marrie seeing matrimonie is the best remedie agaynst fornication and vncleannes of life 2 Another argument they picke out of S. Paules words 1. Corinth 7.5 Defraude you not one another vnlesse it bee by consent for a time that you may giue your selues to prayer If the lay man cannot pray vnlesse he abstaine from his wife the Priest that must alwaies pray must alwaies abstaine Rhemist Ans. 1. The lay man is bound to offer prayers alwaies as well as the Priest and so by this reason neither ought any lay man to performe his duetie to his wife if it were an hinderance to praier 2. S. Paul speaketh not here of all praier but of a speciall kind which to be made more feruent requireth fasting and abstinence which kind is not alway necessarie but vpon some certaine occasion 3. It is so farre off that a lay man cannot pray vnlesse he abstaine from his wife that many times he prayeth more quietly then he that is vnmarried or abstaineth if he haue not dominion ouer his lust Fulk annot 1. Cor. 7.5 The Protestants NEither the Apostles forsooke the companie of their wiues after they were called and chosen of Christ neither ought the Ministers of the Gospell to renounce abandon and forsweare the societie and fellowship of their wiues but rather to liue with them in all temperance and sobrietie for the good example of others 1 It is proued out of the 1. Cor. 9.5 that Peter the other Apostles did leade about their wiues in their companie and S. Paul there sayth that he also might vse the same libertie Likewise 1. Timoth. 3.5 S. Paul giueth rules concerning the house and familie of the Minister his children the behauiour of their wiues vers 11. But where I pray you is it fitter for the Ministers wife and children to be then with her husband By these places it is apparant that Ministers wiues were not excluded from their husbands companie as a thousand yeere after more it was decreed by Anselme that they should not dwell in house with their husbands nor talke with them without two or three witnesses Fox pag. 1167. 2 It is cleane contrarie to the scripture First our Sauiour sayth whosoeuer putteth away his wife except it be for fornication causeth her to commit adulterie Math. 5.32 By this rule therefore a Minister ought not for any other cause to put away and dismisse his wife but for fornication Ergo it is not lawfull because of his calling or vpon any other colour to send her away Secondly S. Paul sayth They ought not to defraud one another but for a time and that with consent 1. Corinth 7.5 Therefore if the wife will not consent her husband cannot goe from her nay though there be consent yet they must be asunder but for a time they cannot by consent altogether breake off and dissolue their marriage which was made before God though they would neuer
shepheard Bellarm And the Apostle willeth all men to obey their Bishops and ouerseers Heb. 13.17 and to submit themselues vnto them from which rule neither Kings nor Emperours are exēpted Prelates must be obeyed Ergo not obey Rhemist ibid. Ans. First the obedience here required we acknowledge that it ought to be yeelded by Kings Emperours to those that haue the ouersight of their soules for the Prince is bound to receiue and beleeue all true doctrine which is taught by the Pastors and Bishops of the Church agreeable to the word of God vnder paine of damnation and the Pastors are bound vnder the like paine to obey the Princes lawes made according to the word of God Secondly wherefore the spirituall obedience of the ciuill Magistrate to the word of God taught by the Pastors of the Church is no exemption of them from their ciuill obedience for euery soule is subiect to the higher powers Rom. 13.1 Fulk annot 13. Heb. sect 9 The Protestants THat Ecclesiasticall persons are subiect to temporall gouernours and are to be iudged by their lawes the scriptures speake plainly 1 Rom. 13.1 Let euery soule be subiect to the higher powers Ergo Bishops yea the Pope himselfe if he haue a soule The like sayth S. Peter 1.2.13 Submit your selues to all manner ordinance Salomon remoued Abiathar from the Priesthood and put in Sadock Paul appealed and submitted himselfe to Caesar. Againe if Priests offend and commit any grieuous sinne as of murther theft who shall punish them The ciuill Magistrate onely beareth the sword They must either grant that priests are no euill doers which were to too grosse or if they be that they are vnder the ciuill Magistrates power for he is the Minister of God to take vengeance vpon euery euill doer Rom. 13.4 In Augustines time the controuersies betweene the Catholike and Donatist Bishops were committed to the iudgement of the Emperour Ait quidam saith he Non debuit Episcopus proconsulari iudicio purgari Quasi verò ipse sibi hoc comparauerit ac non Imperator ita quaeri iusserat ad cuius curam de qua rationem deo red liturus est res illa maximè pertinebat But saith one a Bishop ought not to haue been purged before the Proconsul or ciuill Magistrate As though sayth Augustine the Proconsul did of himselfe intermeddle in this matter and was not commanded rather of the Emperour so to doe vnto whose charge that matter principally appertained and whereof he shall make account vnto God Ergo by his sentence the cause of the Bishop principally was to be iudged by the Emperour THE SECOND PART WHETHER THE PRINCE haue power ouer Ecclesiasticall goods The Papists THe goods of the Clergie both secular and Ecclesiasticall are and ought to error 99 be exempted from paying tribute to Princes yet they haue not this libertie say they by the Lawe of God but by the grant of Princes themselues Rhemist annot Rom. 13. sect 5. Bellarm. de Clericis cap. 28. Genes 47.22 27. The lands of the Priests were exempted from paying tribute Ergo it seemeth that this custome is grounded vpon the law of nature Bellarm. Ans. First the Hebrew word signifieth rather Presidents such as were the Kings officers not Priests as Tremellius sheweth who were maintained by the Kings prouision being officers of his houshold for Genes 41.45 Ioseph is sayd to marrie the daughter of Potyphar prince not priest of On. The same word Cohen is there vsed for it is not like that Ioseph would match himselfe with an idolatrous priests daughter Secondly but be it granted this was but a politike constitution for that coūtrey other Princes are not bound to Pharao his law Thirdly they gaine nothing by this but that it is an humane constitution The Protestants THat Princes haue authoritie to punish Ecclesiasticall persons offending in their goods either by displacing them or by conuerting the Church possessions by them abused to better vses we haue shewed before Contr. 5. quest 6. part 1. And that their goods ought to pay tribute subsidie taxe vnto the prince thus now it is proued 1 Our Sauiour Christ paied poll money Math. 17.25 Rom. 13. Euery soule ought to be subiect to the higher powers and there vers 5. paying of tribute is made a part of subiection the argument therefore thus followeth Clergie men are subiect to Princes therefore they ought to pay tribute 2 Ex concessis we reason thus from their owne confession That which Princes gaue to the Church vpon good cause they may take away but this immunitie not to pay tribute was first granted as they confesse to the Church by Kings and Princes Ergo they haue the same right hauing iust occasion to take it from them againe What Augustines iudgement is we haue seene in the place before alleadged THE THIRD PART CONCERNING THE PRINCES authoritie in causes Ecclesiasticall The Papists error 100 THe Prince they say hath no authoritie to giue voyce deliberatiue or definitiue in Councels concerning matters of religion nor to make lawes Ecclesiasticall concerning the same Onely they giue them authoritie to execute the Ecclesiasticall lawes made by the Church Rhemist 1. Corinth 14.16 Bellarm. de pontif lib. 1. cap. 7. 1 Kings and Princes may in their owne persons execute if they will whatsoeuer their inferiour officers do as to heare and determine causes as the Iudges and other Magistrates doe but the Prince cannot execute any Ecclesiasticall function as to preach baptize Ergo he hath no authoritie in causes Ecclesiasticall for how can the Prince impart that to others whereof he is himselfe incapable as to giue Bishops and Pastors power to ordaine to preach and such like Bellarm. Rhemist ibid. Ans. First the authoritie of ciuill Magistrates doth not giue any thing to Ecclesiasticall Ministers which appertaineth to their office as to ordaine preach baptize neither is the Prince to deale in these offices yet may the ciuill Magistrates command them to execute their charge and dueties according to the word of God Wherefore it followeth not Princes cannot execute the pastoral dueties themselues Ergo they ought not to see them executed Dauid Salomon Iehosophat Ezechia commanded the Priests to execute their office according to the law of God though it was not lawfull for them neither did they execute any thing proper to the Priests office in their owne persons neither doth any Christian Prince challenge any such right in Ecclesiasticall functions wherefore it is an impudent slander of Bellarmine which he giueth forth of our Queene Iam re ipsa Caluinistis in Anglia mulier quaedam summus pontifex And now sayth he in England the Caluinists haue a certaine woman for their chiefe Bishop De notis eccles lib. 4. cap. 9. 2 It doth not followe that the Prince might as well execute Ecclesiasticall offices as he may ciuill in his owne person if he haue authoritie ouer both No more then it followeth that because Ecclesiasticall persons doe teach both ciuill Magistrates
will to beleeue in him and to doe that hee appointeth Secondly this place is expounded by that other of Saint Paul Ephes. 1.4 God hath chosen vs in Christ before the foundation of the world that we should be holy vpon the which words Augustine writeth thus Elegit nos vt essemus sancti non quia futuri eramus sed vt essemus secundum bonam voluntatem suam non nostram quae bona esse non posset nisi ipse secundum bonam voluntatem suam vt bona fieret subueniret He hath chosen vs that we should be holy not because he saw we should be holy but to the end we might be holy and according to his good pleasure not after our owne will which could not bee good vnlesse he according to his good will should assist vs to make it good See then our holines and obedience is a fruite and effect of our election no cause thereof neither is there any free will or good disposition in man till God make it free and good Argum. Rom. 9.16 Our election is not of the willer nor of the runner but of God that sheweth mercie Ergo the mercie of God is the onely ground of our election for if our faith or workes should be foreseene then it were of the willer and of the runner which the Apostle here denieth And to this purpose the Apostle bringeth in the example of Iacob and Esau ouer whome the Lorde had cast his lots Iacob haue I loued Esau haue I hated before they were yet borne or had done either good or euill as Augustine saith Vt totum quicquid essent secundum misericordiam se esse cognoscerent And all to this ende that they should ascribe all whatsoeuer was in them to the mercie of God Yea the Rhemists confesse against themselues that Gods meere mercie is seene in the elect Rom. 9. sect 2. Ergo our election is a worke of Gods meere mercie there is then no respect at all to be had to our workes for then were it not of Gods meere and sole mercie THE THIRD QVESTION OF THE certaintie of Predestination The Papists error 57 1. THere are two partes of this question first whether Gods decree concerning the election of men be certaine and vnchangeable secondly whether a man in this life may in himselfe bee assured of his election The first our aduersaries dare not plainely affirme for it were great blasphemie openly to say that Gods decree may bee changed yet they doe in circumstance of speech affirme it as Rhemist Act. 27. sec. 3. Men cannot bee saued though they bee predestinate vnlesse they keepe Gods commaundements As though it were possible for men predestinate not to keepe the commandements of God or in the end not to be saued Likewise it was concluded in the Councell of Trent sess 6. can 23. that the grace of iustification may be lost which is as much to say that a man may lose his predestination for none are iustified but whome God before hath predestinate Rom. 8.30 They cannot therefore fall away from the grace of iustification vnles they fall away from predestination The Protestants THat the decree of God concerning such as shall bee saued remaineth sure and certaine and that it is impossible for any of the Elect to fall away the Scripture euery where proueth Argum. Whome God loueth hee loueth to the end Iohn 13.1 The giftes and calling of God are without repentance Rom. 11.29 My father is greater then all and no man is able to take them out of his hand Iohn 10.29 Ergo our election is certaine for With God there is not so much as any shadow of change Iam. 1.17 Augustine saith Horum qui electi sunt si quispiam perit fallitur Deus sed â—emo eorum perit quia non fallitur Deus Of the Elect if any perish God is deceiued but none of them can perish because God cannot bee deceiued De corrept grat cap. 7. The Papists error 58 FOr euery man to be assured infalliblie that he shall be saued without speciall reuelation is a most damnable false illusion and presumption Rom. 8. sect 9. They call it a faithlesse perswasion of saluation to bee confident of Gods grace and saluation and fides daemoniorum not Apostolorum the faith of diuels not of Apostles Rhemist 1. Corint 9. sect 9. So the Tridentine Councel call certitudinem remissionis peccatorum vanam ab omni pietate remotam fiâ—uciam the certaintie of remission of sinnes a vaine and faithlesse perswasion And therefore euery man De gratia formidare timere potest may stand in doubt and be afraide whether he be in the state of grace sess 6. cap. 9. Argum. 1. Saint Paul saith I know nothing by my selfe yet am I not thereby iustified Paul durst not assure himselfe whether he were iustified Rhemist Ans. Paul was most sure of Gods grace and his iustification through faith Rom. 8.30 But hee doth acknowledge that hee is not iustified by his faithfull labours in the Gospell or any other workes of his owne although hee were cleare in conscience Argum. 2. Philip. 2.12 Worke your saluation with feare and trembling Ergo men must not be secure of their saluation Ans. We doe not teach men to walke securely or presume of their election But we protest vnto them that seeing men are predestinate vnto good workes that vnlesse they be careful to lead an holy life they haue no part in predestination yet wee teach men notwithstanding assuredly to beleeue the promises of God made to all those that beleeue to be saued And this confidence doth very well agree with the feare of God The Protestants OVr securitie of saluation is no vaine presumption but an assurance vpon the word of God that through faith in God and walking in that way which God hath appointed vs we shall vndoubtedly come in the end to eternall life Argum. 1. As our election is certaine sure and vndoubted before God so it is the Lords pleasure that euery Christian while hee liueth may and ought in himselfe to be assured thereof by a liuely faith as Saint Peter teacheth vs to labour and giue our diligence to make our calling election sure 2. Pet. 1.10 Argum. 2. Rom. 8.38 S. Paul saith I am sure that neither death nor life c. shall separate vs from the loue of God in Christ Iesus Ergo the Apostle was certaine of his saluation Rhemist First the Apostle speaketh onely in generall as if hee should haue saide So many as are elected cannot certainely perish Ans. It is false for the Apostle pronounceth particularly of himselfe As more plainely 2. Timoth. 4 8. From henceforth there is laide vp for mee a crowne of righteousnes Rhemist Secondly Saint Paul might haue this perswasion by some especiall reuelation Ans. The ground of the Apostles perswasion is none other but that which is common to all the faithfull the loue of God in Christ. And so Augustine interpreteth this place writing
Our Rhemists thus define the matter Man they say was neuer without free will but hauing the grace of Christ he is truely made free Iohn 8. sect 2. Againe though our election calling or first comming to God lye not wholly or principally vpon our owne will or workes yet our willing or working of any good to our saluation is the secondary cause Gods speciall motion grace and assistance is the principall Rom. 9. sect 4. So then this is their sentence that neither our free will is so corrupt that it had neede wholly to be assisted by the grace of God but that it worketh somewhat of it selfe nor yet so perfect that it is able of it owne strength to obtaine saluation But their plaine meaning is this that Gods grace and mans free will do worke actiuely together as the Rhemists note The Gentiles though they beleeued specially by Gods grace and preordination yet they beleeue also by their owne free will Act. 13. sect 2. Argum. 2. Timoth. 2.21 If any man purge himselfe from these he shall be a vessell of honour 1. Iohn 3.3 Euery man that hath this hope sanctifieth himselfe Ergo man hath free will to make himselfe a vessell of saluation or damnation And this teacheth vs that man may sanctifie himselfe by his free will working together with the grace of GOD Rhemist in vtrumque locum Ans. First these places of scripture doe not proue that there is any freedome or libertie in mans will to doe good by nature but that our will being enlarged by Gods spirit consenteth vnto grace not of it selfe or by it owne power This then is the difference betweene vs We hold that our free will is wholly corrupt by nature and can doe nothing vnlesse it be holpen by grace They say that there is some strength left by nature in free will and it worketh together with the grace of God Argum. 2. If there be no free will vnto good what need exhortations admonitions precepts lawes reward punishment seeing nothing is left in a mans owne power Eckius Ans. Though all good things doe come of God and we haue no power in our selues to doe that which good is yet this hindereth not exhortations teaching industrie and labour no more then the doctrine of predestination doth For as God giueth all grace so he bestoweth them by meanes faith is the gift of God yet it commeth by hearing The staffe of bread is the blessing of God yet for all that the husbandman must not leaue tilling of his ground So our will is directed by the grace of God vnto goodnes but wee must vse the meanes notwithstanding whereby the grace of God worketh in vs. The Protestants THat it may fullie appeare wherein the chiefe poynt of this controuersie lyeth we will first shewe what manner of free will we denye not to be in man 1. We confesse that our first parents had free will before their fall both to choose the good and refuse the euill as Augustine sayth Magnas liberi arbitrij vires homo cum conderetur accepit sed eas peccando amisit Man by creation had great strength in his free will but hee vtterly lost it by his sinne 2. We acknowledge a free will in man that is a gouernment of reason Non per quod sit idoneum quae ad Deum pertinent sine Deo inchoare perficere sed tantùm in operibus vitae praesentis as Augustine sayth Not a free will whereby men are able to begin or finish any worke to Godward without his grace but onely in the affayres of this life as to labour to eate to drinke to build to plant and to doe other affayres of this life These things hath God left vnto mans discretion whom he hath endued with a reasonable soule yet so that al these things are gouerned and directed by the generall prouidence of God And therefore in all these actions we must say as the Apostle teacheth vs If the Lord will I will doe this or that But in the preparing of our will vnto good the generall prouidence of GOD is not sufficient but there must be also a speciall influence of his grace 3. A free will to doe euill also we graunt free from compulsion or coaction of it selfe inclined to euill without any enforcing as Augustine sayth Liberum hominis arbitrium ad malum sufficit ad bonum parum est nisi adiuuetur ab omnipotente bono The free will of man sufficeth vnto euill but it is of small force vnto goodnes vnles it be holpen by the almightie Good 4. Neither doe we so denye free will in good things as though men were violently forced and compelled against their will to the kingdome of GOD as the Papists doe charge vs Iohn 6. sect 3. But God so chaungeth our willes that of vnwilling hee maketh vs willing as Augustine Ex nolentibus volentes facit and giueth vs grace most gladlie to embrace Christ as our Sauiour sayth If the Sonne make you free then are you free indeede So man hath free will from coaction both in euill things to the which he is voluntarily enclined as also in good things wherein his will being regenerate he walketh willingly without compulsion 5. Neither doe we so take away free will from man as though there were no more in him then in a piece of clay as our aduersaries falsely charge vs Rom. 9. sect 7. As Augustine sayth Non sicut in lapidibus insensatis aut in ijs quae rationem non habent Deus salutem nostram operatur God worketh not our saluation in vs as in senseles stones or in vnreasonable creatures So we do not take away mans proper motions or thoughts as the Rhemists accuse vs. 2. Corinth 3. sect 2. God giueth not a new mind soule will or vnderstanding to the regenerate but onely altereth and changeth it so that it remaineth the same in matter and substance but God by his grace casteth it as it were into a new mould and giueth a new forme and shape vnto it So August Cogitantes credimus cogitantes agimus quicquid agimus sed tamen quod attinet ad pietatis viam verum Dei cultum non sumus idonei cogitare aliquid ex nobis sed sufficientia nostra ex Deo est We by our owne thoughts beleeue by our owne cogitation we enterprise whatsoeuer is done yet in the way of godlines and in the worship of God we are not able to thinke any thing of our selues but our sufficiencie is of God Wherefore two things are to be considered in our will and thoughts the naturall power of willing and thinking and the goodnes and holines of our thoughts the first is in vs and is properly ours by the gift of God but the other commeth onely of God by his grace The will the vnderstanding the thoughts are ours but the goodnes is meerely and entirely wrought by the spirit of God So that in respect of the goodnes inspired into
life or quickening to bee made a true and right faith The words then are thus to be read and distinguished So faith without works is dead that is this kinde of faith which neither worketh nor euer shall Not thus Faith is dead without workes as though a true faith were quickened by works But euen as the bodie is dead hauing neither soule nor the operations thereof life motion sense so this vaine speculatiue kinde of faith is dead both wanting the spirite and soule that is hauing not one sparke of true faith neither the operations and fruites thereof which a liuely faith sheweth by loue as the soule worketh life and motion in the bodie for a liuely faith can neuer bee without workes And a dead faith will neuer haue workes but remaineth dead for euer Wee must not therefore thinke that it is one and the same faith which sometime is dead without workes and againe is made aliue and quickened when workes come But wee must vnderstand two kindes of faith one altogether voide of good workes which is onely a faith in name and a verie dead faith Another is a liuelie faith alwaies working and this can neuer become a dead faith so neither can the other bee euer made a liuelie faith Argum. That charitie is not the forme or any cause of faith but the effect rather and fruite thereof we doe learne out of the word of God Christ saith Iohn 3.18 Hee that beleeueth shall not bee condemned but is alreadie passed from death to life Iohn 5.24 Faith then is able to saue vs and alone iustifieth vs before God without loue which alwaies foloweth a true faith but is not ioyned or made a partner with it in the matter of iustification But faith could doe nothing without the forme thereof Ergo charitie is not the forme of faith Saint Paul also faith Faith which worketh by loue Galath 5.6 The being and substance of faith is one thing the working another Loue onely concurreth with faith in the working it is no part of the essence or being of faith August Ea sola bona opera dicenda sunt quae fiunt per dilectionem haec necesse est antecedat fides vt inde ista non ab istis incipiat illa Those onely are to bee counted good workes which are wrought by loue faith of necessitie must goe before for they must take their beginning from faith and not faith from them Faith then goeth before loue that worketh therefore loue is not the forme of faith for forma prior est re formata the forme should goe before the thing formed THE FOVRTH PART HOW MEN are iustified by faith The Papists WEe are saide to bee iustified by faith because faith is the beginning error 81 foundation and the roote of iustification Concil Triden sess 6. cap. 8. Faith then by their sentence doth not fully iustifie the beleeuer but is the beginning way and preparation onely to iustification Andrad ex Tilem de fide err 11. Rhemist Rom. 3. sect 3. The Protestants FAith is not the beginning onely of our iustification but the principall and onely worker thereof neither are wee iustified in part or in whole by any other meanes then by faith Argum. He that is at peace with God is fully and perfectly iustified his conscience cleared and his sinnes remitted But by faith wee haue peace of conscience Ergo by faith wee are fullie and perfectly iustified Rom. 5.1 The Scripture also faith The iust man shall liue by faith Rom. 1.17 But wee liue not by iustification begun onely but perfited and finished Ergo our full iustification is by faith Augustine vpon these words Iohn 6.29 This is the worke of God that yee beleeue c. Si iustitia est opus Dei quomodo erit opus Dei vt credatur in eum nisi ipsa sit iustitia vt credamus in eum If iustice or righteousnes bee the worke of God how is it the worke of God to beleeue in him vnlesse it be righteousnes it selfe to beleeue in him See then it is not initium iustitiae credere sed ipsa iustitia it is not the beginning of iustice to beleeue but iustice and righteousnes it selfe THE FIFT PART WHETHER faith bee meritorious The Papists BY faith we doe merite eternall life Catechis Roman p. 121. ex Tilemann de error 82 fide err 20. Rhemists also ascribe meriting to faith Rom. 3. sect 3. Argum. Faith is a worke Ergo if we be iustified by faith wee are iustified by workes and soe consequently by merite The Protestants Ans. FAith in deed is a worke but not any of our owne works it is called the worke of God Iohn 6.29 God doth wholly worke it in vs Ergo wee cannot merite by it Argum. Saint Paul saith Ephes. 2.8 By grace are you saued through faith not of yourselues for it is the gift of God not of workes least any man should boast himselfe Faith then is no meritorious cause of our iustification but onely an instrumentall meanes whereby we doe apprehend the grace of God offered in Christ God giueth both faith and the end of faith Vtrumque Dei est as Augustine saith quod iubet quod offertur Beleeue and thou shalt be saued both come of God the thing commanded that is faith and the thing offered namely saluation Ergo all is of grace THE SIXT PART WHETHER to beleeue bee in mans power The Papists RHemist Act. 13. sect 2. giue this note that the Gentiles beleeued by their error 83 owne free will though principallie by Gods grace therefore to beleeue partly consisteth in mans free will though not altogether this is their opinion The Protestants FAith is the meere gift of God Ephes. 2.8 and wholly commeth from God it is not either in part or whole of our selues Argum. Rom. 11.36 Of him through him and for him are all thinges Ergo fidei initium ex ipso neque hoc excepto ex ipso sunt caetera Therefore saith Augustine the beginning of our faith is of him vnlesse wee will say that all things else are of God this onely excepted And afterward hee sheweth that our faith is wholly of God not part of him part of our selues Sic enim homo quasi componet cum Deo vt partem fidei sibi vendicet partem Deo relinquat So man shall as it were compound with God to chalenge part of faith to himselfe and leaue part for God THE SEVENTH PART WHEther faith may be lost The Papists error 84 A Man may fall away from the faith which once truely he had as Saint Paul saith of some They had made shipwrack of faith 1. Timoth. 1.19 Rhemist ibid. Ergo true faith may be lost The Protestants Ans. THe Apostle saith Some hauing put away a good cōscience made shipwrack of faith Such a faith in deed that hath not a good cōscience may be lost for it is not a true liuely faith but a dead fruitelesse faith Argum. But hee that once
by good workes Rhemist Rom. 2.3 Ans. This is but a late and new deuice of the first and second iustification as afterward we wil shew in the proper place The scripture teacheth vs that not onely the beginning of our righteousnes but the finishing and perfiting of it is onely by grace in Christ Ephes. 2.5.6 When we were dead in our sinnes he hath quickned vs together in Christ by whose grace yee are saued and hath raysed vs vp and made vs sit together in heauenly places We see that this saluation by grace bringeth vs vp to heauen Ergo both the first second iustification are of grace for they can bring vs no further then to heauen Rhemist 2. Workes done of nature without or before fayth cannot merite but workes done by Gods grace may and are ioyned with it as causes of saluation Ans. Not onely the workes of nature but euen of grace also are excluded Wee are saued saith the Apostle by grace through fayth not of workes And then he sheweth what workes namely good workes such as the Lord hath ordayned for vs to walke in Ephes. 2.9.10 Ergo workes also of grace wrought in vs by the spirite of God are shut out from being any causes of our saluation I conclude with Augustine vpon those wordes of the Psalme Let the Lord alway be magnified Peccatores magnificetur vt vocet consiteris magnificetur vt ignoscat iam iustè viuis magnificetur vt regat perseueras vsque ad finem magnificetur vt te glorificet Art thou a sinner let God be magnified in calling thee doest thou confesse thy sinnes let him be magnified in forgiuing them doest thou liue well let him be magnified in directing thee doest thou continue to the end let him be magnified in glorifiing thee God is as much to be praysed for all things wrought after our calâ—ing and conuersion as for mercy shewed before All then is wholly to bee ascribed to Gods grace and mercie nothing is left for our merite or desert THE FOVRTH PART OF THE distinction of merites The Papists THey make two kindes of merite Meritum de coâ—gruo merite of congruitie error 91 such are the preparatiue workes before iustification as were the prayers almes deeds of Cornelius Act. 10. which though they be not simply meritorious ex debito iustitiae by the due debt of iustice yet they deserue at Gods handes of congruitie because hee doth graciously accept them Act. 10. sect 5. The other kinde they call meritum de condigno merite of condignitie when the reward is iustly due by debt such are the workes done in the second iustification which are truely meritorious and worthy of heauen Gabriel Biel. Rhemist Rom. 2. sect 3. The Protestants FIrst wee vtterly denie any such merite of condignitie For Saint Paul sayth that the afflictions of this life are not condigne of the glory to come Rom. 8.18 Condignitie then is wholly remoued and taken away Secondly a rewarde of congruitie in some sorte we graunt but neither for any thing done before fayth or iustification for it is impossible without fayth to please God or doe any thing acceptable vnto him Hebr. 6.6 Neither is it of congruitie for the merite of our workes but it is congruum it is agreeable to the mercie and iustice of God in respect of his promise graciously made in Christ to rewarde the faithfull obedience of his seruants so then the congruitie is on Gods behalfe not in respect of our workes We are iustified sayth the Apostle Gratis per gratiam freely by grace Rom. 3.24 Ergo there is no merite either of congruitie or condignitie seeing all is done freely Augustine sayth Quid ille latro attulerat de fauce ad iudicium de iudicio ad crucem de cruce in Paradisum I pray you what merite did the theefe bring with him from the prison to iudgemeÌ„t from the iudgement place to the crosse from the crosse to Paradise Here was neither merite of congruitie nor condignitie THE FIFT PART OF THE MANner of meriting The Papists OVr workes they say are pleasing and acceptable vnto God euen after error 92 the same manner that Christ and his workes were Tapper ex Tileman loc 11. Err. 14. Christes paynes of their owne nature compared to his glorie were not any whit comparable yet they were meritorious and worthy of heauen not for the greatnes of them but for the worthines of his person So our works not of their owne nature but as they are of grace are meritorious of the ioyes of heauen Rhemist Rom. 8.18 The Protestants FIrst it is a great blasphemie to say that Christs passions in themselues deserued not that glory which he hath purchased for vs neither that there was any comparison betweene them for then how could he haue fully satisfied the wrath of God Christ hath payed the ransome for our sinnes Wee are redeemed with his precious blood as of a lambe vnspotted 1. Pet. 1.19 His blood was the price of our redemption therefore of it selfe meritorious It was not in respect of Christ of grace but of merite in him Vnto vs his redemption is of grace Rom. 3.24 Wherefore his passion being the passion of the Sonne of God was a full satisfaction and worthy desert of that glory which hee hath purchased for vs. Secondly it is another great blasphemy to match and compare in the way and maner of meriting Christs workes and ours together For first there is no merite at all in vs vnto saluation we haue no merites but Christs and are saued onely by fayth in him not by workes Ephes. 2.8 Secondly by your own confession our works are not of their nature meritorious but of grace But Christs workes were of themselues full of merite without any externall helpe or accession of grace for in himselfe did all fulnes dwell Coloss. 1.19 Augustine very well sheweth the great difference in the way of meriting betweene Christ and vs thus writing Quantum interest cum duo sint in carcere interreum visitatorem eius illum causa premit illum humanitas adduxit sic in istu mortalitate nos reatu tenebamur Christus misericordia descendit Looke what difference there is when two are in prison together betweene the prisoner and his friend that commeth to visite him the one is there of necessitie the other commeth of good will Such difference is there betweene Christ vs for when we were deteined in the prison of this mortalitie for the guilt of our sinnes Christ came in mercy to visite vs. How can there now be any proportionable or like way of meriting in the guiltie prisoner and the innocent and friendly visiter THE FOVRTH QVESTION of Iustification THe partes of this question First of the preparatiue workes to iustification Secondly of the 2. kindes of iustification the first second Thirdly of inherent iustice Fourthly of Iustification only by fayth They folow now in order THE FIRST PART OF THE PREparatiue workes The Papists
away by praier and fasting Mark 9.9 And therefore to coniure creatures to expell Sathan without the word of God is no better then a kind of Magicke enchantment THE SEVENTH QVESTION OF PILGRImages and Processions The Papists FIrst they hold that pilgrimages made to Ierusalem and the holy land as they call it to Rome and to the memories of Saints in other places to aske and obtaine error 55 their helpe are godly and religious and to bee much vsed of Christians Concil Trident. sess 25. Bellarm. cap. 8. The halt and lame went vp to Ierusalem to be healed in the poole of Bethesda Iohn 5. Certaine Greekes came vp to worship at the feast Iohn 12.20 The Eunuch went vp in pilgrimage to Ierusalem Act. 8. Ergo it is lawfull and requisite Rhemist Ans. First when you can proue that such miracles are wrought at the memories of Saints as the scripture testifieth of this poole men may be bold to goe vnto them for their bodily health as we see there is resort vnto Bathes but not for any religion Secondly the Grecians that visited Ierusalem were Iewes that dwelt amongst the Gentiles or Proselytes which were bound to visite the temple at Ierusalem Thirdly the Eunuch went not vp in pilgrimage to Ierusalem but to worship for there was yet no other knowne place of the world where God was worshipped Secondly their solemne processions especially vpon Palme Sunday with carrying the Sacrament about strawing of rushes bearing of palmes setting vp error 56 of boughes hanging vp rich clothes the quire and queristers singing they would warrant by that action of our Sauiour Christ Math. 21.8 when he came riding to Ierusalem and the people strawed their garments in the way Rhemist annot Math. 21. sect 1. Ans. First your processions are horrible abusings and prophanations of the Lords institution who ordained his Supper to be eaten and drunke not to be carried about in procession like an heathenish Idol Secondly that which the people and Christs disciples did they had warrant for out of the scripture but who required this theatrical pompe at your hands The riding of Christ vpon an asse was before prophecied of Zachar. 9. and the childrens crying out in the temple Psal. 8. The cutting downe of palme branches was a ceremonie belonging to the feast of Tabernacles truly accomplished by our deliuerance in Christ. But you haue turned the holy mysterie of Christs riding to Ierusalem to a May-game and Pageant play The Protestants FIrst that no places ought to be frequeÌ„ted or resorted vnto for religions sake or more holines or for the health of the soule we proue it out of the word of God Saint Peter sayth That in euery nation he that feareth God is accepted with him Act. 10.35 Ergo one nation is as holy as another And now our Sauiour saith That God will not be worshipped at Ierusalem or in Mount Garrizin but in spirit and truth Iohn 4. He therefore that seeketh places to worship God in as though he were rather to be found in one place then another hath left the spirituall worship Augustine thus writeth concerning pilgrimage He wisheth men to seeke them teachers and instructors by whom they might be taught De erat in ea terra quam incolebas quae causa vtilius cogeret peregrinari But is there no teacher in the countrey where thou dwellest what better cause canst thou haue to trauell and goe in pilgrimage to seeke one in other countries De vtilit credend cap. 7. Thus he would haue men to play the pilgrimes not to runne gadding to Relikes and Images but to seeke for teachers and instructors Secondly the popish pompous processions are both superstitious in reuiuing and renewing the Iewish ceremonies such as the feast of Tabernacles was which are all now abolished as shadowes by the comming of Christ. And they are plainly idolatrous for they carrie about their breaden god in procession and make an Idol of a piece of baked wheate but Paul sayth The Sacrament ought to be receiued with thankesgiuing in the Churches and congregations of Christians 1. Corinth 11.33 not to bee carried about to bee gazed vpon in the fields Seemely processions voyd of superstition which are vsed for ciuill purposes as to maintaine the limits and bounds of townships and withall by the sight of Gods blessing vpon the creatures to bee stirred vp to thankfulnes we neither mislike nor condemne AN APPENDIX CONCERNING THE HOLY LAND and holy warres for the same as they were called The Papists THey which are but a little acquainted with ancient stories shall finde that error 57 there were neuer in Christendome such bloodie warres and for so long a time as those which were at the instigation of the Popes taken in hand by christian Princes for the recouerie of the holy land in so much that they were made to beleeue that it was a meritorious workâ— Whereupon King Richard the first calling to minde his rebellion and disobedience to his father in part of satisfaction purposed a voyage into the Holy land as it was called to redeeme Christs patrimonie from the Infidels Fox pag. 235. Bellarm. de laicis lib. 3. cap. 16. First for why they say it is an Holy land for if the places of Gods apparition are counâ—â—â— holy Exod. 3.5 Iosua 5.15 much more the places of Christs natiuitie buriall passion and resurrection Saint Peter calleth the place where Christ was transfigured The holy mount Rhemist 1 Timoth. 4 sect 10. Ans. The places where God appeared in times past were holy for that time onely of Gods presence not for euer after and the mount is called holy in respect of the time wherein the transfiguration was not that the holines of the place doth alwaies continue for that place which Iacob called Bethel the house of God Genes 28. is by the Prophet called Bethauen the house of wickednesse Ose. 4.15 because of the idolatries there committed what was now become of the holines of the place The Protestants TO warre against the Turkes vpon iust cause as to seeke to defend our selues from their inuasions and to maintaine the confines and bounds of Christendome to deliuer Christians vniustly and cruelly kept in slauerie vnder him we hold it lawfull but to wage battaile with him onely for a superstitious deuotion to the land of Palestina to recouer it out of his hand we see no warrant at all for it Argum. 1. The euill successe that Christians haue had against them and the shamefull ouerthrowes that they haue sustained at their hands doe euidently shewe that God was not pleased with those superstitious warres While Princes had a good quarrell seeking onely to maintaine their owne and to deliuer Christian countries from the thraldome of the Turkes God prospered them as the famous victories of Scanderbeius and Iohannes Hunniades obtained against Amurathes the 8. Turkish Emperour do notably testifie but those superstitious and pope-holy warres though sometime they had good successe yet in the end all went to
wracke And as their cause was not good so neither were the meanes that they vsed for they brought S. George and S. Denys into the field against the Turkes and left Christ at home If the Israelites could not be deliuered from the Philistims by the presence of the Arke but thirtie thousand fell before them and all because of their sinnes let not men thinke that popish Saints can defend them while their liues remaine vnreformed at home 2. That the heathen are not to be prouoked to warre but vpon iust cause that is when they prouoke vs it appeareth by the example of the Israelites who as they came from Aegypt sent vnto the King of Edom and Moab that they might haue leaue to walke through their land but they not granting so much yet the people of God offered them no violence but went a longer iourney about Iudg. 11.17 Augustine sayth Sapiens gesturus est iusta bella sed multo magis dolebit iustorum necessitatem extitisse bellorum A wise man will take iust warre in hand but it more grieueth him that he hath iust cause to warre And what he meaneth by iust warre he further sheweth Iniquitas partis aduersae iusta bella ingerit gerenda sapienti The iniquitie or iniuries of the aduerse part doth giue vnto a wise man occasion of iust warre Iust warre therefore ariseth when men are prouoked by iniuries THE EIGHT QVESTION CONCERNING holy and festiuall dayes THis question hath diuers parts First of holy dayes in generall Secondly of the Lords day Thirdly of the Festiuall dayes of Christ and the holy Ghost Fourthly of Saints holy dayes Fiftly of the time of Lent THE FIRST PART OF HOLY DAIES in generall The Papists error 58 FIrst they hold that holy and festiual daies are in themselues and properly and truely more sacred and holy then other daies are Bellarm. cap. 10. proposit 2. Apocalyps 1.10 I was in the spirit saith the Apostle on the Lords day God reuealeth such great things to Prophets rather vpon holy daies then prophane daies Ergo some daies holier then other Rhemist Apocal. 1. sect 6. The Protestants Ans. FIrst God giueth not his graces in respect of times but according to his owne pleasure Times of praier he chooseth often and of other godly exercises not for the worthines or holines of the times but for the better disposition of his seruants in such exercises to receiue them yet this was not perpetually obserued for God appeared to Moses keeping of sheepe Exod. 3. to Amos following his herd Amos 7. Secondly wee grant that the Lords day being commanded of God and so discerned from other daies may be said to be holier then the rest in respect of the present vse but not in the nature of the day for then could it not haue been changed from the last day in the weeke to the first as water in Baptisme is holier then other waters because of the sacred vse not in it selfe as by a qualitie of holines inherent And as for other festiuall daies which haue not the like institution they are appoynted onely of the Church for Christian policie orders sake for the exercise of religion But this now popish before time Iewish distinction of daies as being by their nature hoâ—â—er then other is flatly against the Apostles rule Rom. 14.5 One putteth difference betweene day and day and Galath 4.10 You obserue daies and moneths times and yeeres Augustine saith Nos dominicum diem pascha celebramus sed quia intelligimus quo pertineant non tempora obseruamus sed quae illis significantur temporibus Cont. Adimant cap. 16. We keepe the Lords day and the feast of Easter not obseruing the times but remembring what is signified by those times that is for what cause they were ordained Ergo obseruers of times are reproued The Papists 2. THey affirme the keeping and sanctification of holy dayes to be necessary errour 59 Rhemist annot Galath 4. sect 5. and that we are bound in conscience to keepe the holy dayes appointed of the Church although no offence or scandale might follow and ensue vpon the neglecting of them Esther 9. Mardocheus and Esther appoint a new festiuall day not instituted of God and bind euery one to the obseruing therof that none should faile to obserue it ver 27. Ergo men bound in conscience to keep festiuall daies Bellarm. ca. 10. The Protestants Ans. FIrst though we refuse not some other festiuall daies yet we acknowledge none necessary more then are of the holy Ghosts appointing in the Scripture Secondly we deny that the constitutions of the Church for holy dayes do bind Christians in respect of the dayes them selues in conscience to keepe them otherwise then they may giue offence by their contempt and disobedience to the holesome decrees of the Church for it selfe in it owne nature is indifferent neither can the Church make a thing necessary in nature which God hath left indifferent nothing bindeth absolutely in conscience but that which is necessary by nature wherefore keeping of holy dayes being not enioyned but left indifferent in the word bindeth no otherwise then we haue said Thirdly the example of Esther sheweth that the Church hath authoritie to appoint for ciuill vses dayes of reioycing that festiuall day then begun did not binde the obseruers in conscience no otherwise then they were bound in all lawfull things to obey their gouernours for their consent was required and they promised both for themselues their seede to keepe that day Esther 9.27 Whereby it appeareth that they were not bound absolutely in conscience to obserue it Augustine speaking of the Sabboth saith thus haec est dies quam fecit Dominus exultemus laetemur in ea This is the day which the Lord hath made let vs reioyce and be glad therein Psal. 118.24 This onely holy day he saith is of the Lords making and therefore of all other necessary to be kept THE SECOND PART OF THE Lords day The Papists THe seuerall pointes wherein our aduersaries and we doe differ about the errour 60 Christian Sabboth are these First the principall exercise of the Sabboth say they is for the people to come to the Church and heare Masse which their abominable and idolatrous sacrifice they make the proper worke of the Sabboth Catechism Roman pag. 649. The Protestants THe Sabboth was ordayned for the people to assemble together to heare the word read Act. 15.21 preached and to receiue the Sacramets Act. 20.7 and to offer vp their praiers these were the proper exercises of the Sabboth as for the popish sacrifice of the Masse we finde no mention at all thereof in Scripture The Papists error 61 2. WE dissent about the rest of the Sabboth they allow such workes to be done vpon the Sabboth as shal be permitted by the Prelates and Ordinaries and such as by long custome haue bene vsed Bellarm. cap. 10. The Protestants WE holde that as the Lords day was instituted of
WOrkes done before iustification though they suffice not to saluation error 93 yet be acceptable preparatiues to the grace of iustification and such as moue God to mercie As were the almes deedes and prayer in Cornelius Act. 10. sect 5. Rhemist The Protestants Ans. COrnelius prayers and almes were not without fayth as Augustine confesseth Non sine aliqua fide donabat orabat He did not giue almes pray without some fayth And he proueth it by that saying of the Apostle Rom. 10.14 How shall they call on him in whom they haue not beleeued Seeing then Cornelius had fayth his iustification also was begun for so soone as fayth commeth it iustifieth These were not then workes preparatiue to fayth and iustification but the fruites of his fayth and iustification begun Argum. Before fayth come there can be no workes of preparation acceptable to God because Without fayth it is impossible to please God Hebr. 11.6 Augustine also sayth Ea ipsa opera ante fidem quae videntur hominibus laudabilia inania sunt those very workes which seeme to be commendable before fayth are altogether vaine and vnprofitable If they be vaine they are no preparations to fayth THE SECOND PART OF THE two kindes of iustification The Papists error 94 THere is a first iustification which is meerely of grace without workes as when an Infidel is made iust who had no acceptable workes before to be iustified by The second iustification is that wherein hee that is in Gods grace daylie proceedeth in by good workes Rhemist Rom. 2.3 This iustification and sanctification are all one Concil Trident. sess 6. cap. 7. And it is augmented and increased by the merite of worke sess 6. can 24. Argum. Of the first iustification S. Paul speaketh where he saith We are iustified by fayth without workes Rom 3.28 Of the second Saint Iames intreateth A man is iustified by workes and not of fayth onely 2.24 Rhemist Ans. This your deuice of first and second iustification is but a new deuice not yet 60. yeare olde your second iustification is nothing els but the effect fruits of iustification before God and a declaration that wee are iust before men Saint Paul and Saint Iames do speake of one and the same iustification by faith But they take the word diuersly for Saint Iames by iustifiyng meaneth nothing els but a testifiyng or declaration of our iustification before men And in this sense is the word taken Math. 11.19 Wisdome is iustified of her children that is declared to be iust The Protestants FIrst iustification and sanctification are two diuers things We are iustified by fayth onely by the imputation of the righteousnes of Christ Roman 4.7 We are sanctified when by fayth working by loue we walke in newnes of life These two are perpetually distinguished in the scriptures I meane iustification and sanctification 1. Corinth 1.30 6.11 and Galath 5.25 If wee liue in the spirite let vs walke in the spirite Our iustification is the liuing in the spirit our sanctification the walking in the spirite Secondly our workes can be no cause of the increase of our iustification and the grace of God in vs But both our iustification and sanctification are the free gifts of God For what hast thou that thou hast not receiued 1. Corint 4.7 This was the olde Pelagian heresie that the grace of God is giuen according to our workes confuted by Augustine Epistol 106. Gratia iam non erit gratia quia secundum merita datur nam merces fidei auctae erit merces coeptae Thus grace shal be no grace for it is giuen according to merite for the increase of fayth or iustice is made the hyre or wages of fayth that is begun Thirdly the scripture speaketh but of one iustification which glorification followeth Rom. 8.30 Whom he iustified them also hee glorified vnles you will haue another iustification to come after our glorificatiō Likewise Rom. 4. Blessed are they whose iniquities are forgiuen ver 7. The iustification in remission of sinnes doth make a man blessed Ergo it is the onely sufficient iustification And Augustine accordingly sayth Donando delicta fecit se debitorem coronae by forgiuing our sinnes he hath made himselfe a debtor for the crowne or reward We see heauen is promised at the first remission of our sinnes what neede then any other iustification Wherefore it is a false and blasphemous decree in the Councel of Trent that wee are not iustified onely by remission of our sinnes sess 6. can 11. THE THIRD PART OF inherent iustice The Papists THey teach that men are not iustified by the onely imputation of the righteousnes error 95 of Christ Trid. Concil sess 6. can 11. Neither that wee are formally made iust by the righteousnes of Christ can 10. but by iustice inherent in vs whereby we are not onely reputed and accounted iust but are truely called iust and are so indeede sess 6. cap. 7. Rhemist Rom. cap. 2. sect 4. Argum. Rom. 2.13 Not the hearers of the law but the doers are iustified Ergo we are iustified by an inherent iustice Rhemist Ans. 1. Saint Paul speaketh of the iustification of the law and proueth by this argument that none could be iustified by the law because none were able to doe it And without performing of the law there was no iustification by the law what is this to the iustification of fayth 2. But if we will vnderstand it of the true iustification of Christians it must so be taken as August saith Non vt factorib iustificatio accedat sed factores legis iustificatio praecedat not that iustification doth come to the doers but that it goeth before the doers of the law The Protestants WE acknowledge an inherent iustice in all faithful men beleeuers but it is imperfect not able to iustifie them before God it is no other then sanctification which is a fruit of iustification But that iustice whereby we are iust before God not falsely accounted but made truly iust by God is by the righteousnes of Christ onely which we apprehend by fayth Argum. That iustice whereby we haue peace with God is the only iustice whereby we are iustified before God for vntil we are cleared and made iust before God it is impossible to haue peace with him But this is onely the iustice of faith Rom. 5.1 Ergo by this iustice onely are we iust before God August hath a good speech Si dixerimus quod nihil iustitiae habemus aduersum Dei dona mētimur si enim iustitiae nihil habemus nec fidem habemus si autem fidem habemus iam aliquid habemus iustitiae If we say we haue no iustice at all in vs we do belye the good gifts of God for if we haue no iustice we haue no faith But if we haue faith then haue we some iustice in vs. Here Augustine acknowledgeth no inherent iustice but onely the iustice of fayth THE FOVRTH PART OF