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death_n	law_n	sin_n	sin_v	8,157	5	9.6294	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09147	The Protestants theologie containing the true solutions, and groundes of religion, this daye mainteyned, and intreated, betwixt the Protestants, and Catholicks. Writen, by the R. F. F. VVilliame Patersoune religious priest, Conuentuall of Antwerpe, preacher of Gods word, and Vicar generall of the holy order of S. Augustin, through the kingdome of Scotland. The 1. Part.	Paterson, F. William.	1620 (1620)	STC 19461; ESTC S101863	199,694	338

errores That in one artikle of the communion of the one kynd or vnder both he is conuinced of 36. filthy errors as Cochlaeus Reherseth at length In this giddinesse laboures Caluin whill in his booke adu gentil in diuerse his epistles to the Polonians affirmes some tyme Christ the Sone of God to be equal to his father furth with in his 2. of instit cap. 14. § 3. the same aequalitie he retractes Caluin is also variable in his opinion concerning the equalitie of Christ with his father and subiectes it to the Father alswell the diuine nature as the humane for treating how Christ in the day of judgment is to delyuer vp the kingdome to God his father than sayes he the name it self and the croun of glory and what soeuer he receaued of his father he shall again subiect to the father that God may be all in all In conclusion of this their reformed faith is not vndouted nether which they propound to be beleued is of the giddinesse of Heretikes whose variablenes and inconstancy is lyke to the windes of the heauen and therefor no faith nether religion is the profession of the reformed The last reasone is trew faith doth declare and shew the trew God trew saluation Trew faith shewes the trew God saluation and a good life The Protestāts faith is cleane contrary the trew way to liue well as also to escheu all kynd of filthynes and vncleannesse and such is the Catholik Roman faith and not Luthers or Caluins which conteine many things contrary to right reasone against diuine and humane lawes and naturall good maneres As first that infantes belieue in Baptisme Luth Luther sayes that infantes belieue in Baptisme Caluin that yt was decreed of God the sinne of Adam Caluiu sayes that God hath ordened some to life some to death and this is called his predestination Caluin makes God author of sinne contr Cochl Anno 23. Secondly that it was decreted of God that Adam should sinne Calu. lib. instit 3. c. 23. § 7. Thirdly that God hath decreed some to eternal life and other some to eternall condemnation and this is his preordination for all is not created to a lyke condition therefor as each one is made to his own proper end wither to life or to death we say that he is predestinat of God Caluin lib. 3. institut cap. 21. § 5. Morouer he makes God the author of sinne and to work iniquitie For sayes he he moueed Absalon to commit incest in that sayes he that Absalon with an incestuous commixtion defiled his fathers bed and did commit a detestable crime not with standing God pronuncis this work to be his dede and not Absalones Calu. lib. 1. inst cap. 18. § 1. ibid. c. 17 § 8. Morouer in the same book and chapter he sayes that God not only vsed the workes of the wicked but also gouerned their counsell and effects and to be author of all their scelerous deedes Againe he goeth about to glosse and defende the maiestie of God from sinne and accusation whill in the same booke both he purgeth God and makes him author of sinne and now sayes he from whence are the euills of Iob and the disobedience of Helies children which immediatly befor he hath alledged and proued to be of God and in the end plainly declaires and affirmes God to be the author of sinne how soeuer these Censorists-Papists wold of lykelyhood haue these to happen by his ydle permission Calu. lib. 1. cap. 14. § 16 cap. 18. § 4. Caluin sayes man hath no freewill but doth of necessitie A man is justified by only faith and all good workes are sinne Likewise hath he not extinguished and robbed man of freewill but to be ruled by necessitie Calu. lib. 1. cap. 15. § 1. Morouer Caluin teaches a man to be justified by only faith and good workes not only to be vnprofitable but to be abominable and how soeuer they be done of the righteous man they are euer sinne and abominable in the sight of God Calu. lib. 3. instit cap. 11. § 19. in this maner and paradoxes playeth the reformed applying against the law of right reasone and all good manners The end that heresies intendes and for the teaching of the trew faith vnto the knowledge of God and saluation and to liue Godly and well but their new no faith and hereticall reformation makes an open way to all kynd of wickednesse and to damnatiō and by this way the reformed blindes and obscures the knowledge of God which is made known by trew faith in teaching strange doctrin not to saluation but to condemnation and auouching such damnable paradoxes and opinions to the libertie of the fleshe to the following of all sensualite and wikednes and for conclusion this is the prophane bragg of the protestantes to call them selfs which they ar not no more then an ape is a man so no more ar the reformed catholikes albeit they desyre to be so called Whose reformation is inuented by the priuate inuention of particular men Heresie is by tolleration of som particular man now allowed now disproued and manteined by priuat affection of som priuat prince som tymes for fourtie yeares or fyftie as new faithes ar accustomed to be receaued now allowed now disprowed now imbraced now disliked so that this priuat faith is farr from the catholik faith which from the begining hath ben receaued and without interruption hath continued this faith may no wayes be devysed of man or inuented by man or vpon affection allowed and approwed but it must be learned of the church for faith is by hearing Bot treue faith is by hearing of the church and not be reading or reuelation as we see in the vocation of S. Paul to be a chosen vessell of God he was sent to Ananias in Damascus to learne of him what he should do also Cornelius a godlie mā and fearing god although he might haue ben taught of the angell that appeared to him yet was he not but by that same angell was commanded to send to Ioppa for Simon Peter to com to him and he shall shew thee Sayes he what thow ougthest to do So that this treu Catholik faith which the Roman church holdes is of Gods ordinance and learned of our predecessors and not as the reformed fatth is It is ane euil thing not to beleue the church deuysed and fained of new inuentions for as S. Leo sayes to Eutichian What is more wicked than to haue vngodly opinions and no● to beleue the church and the holy fathers of the church whose wisdome and learning is in admiration to the world and therfore in the fight of all the world the reformed is condemned in vsurping their faith and name for Catholick whose entries and progress is nether of God nor for God nor sauor no point of the catholick faith nether of the catholick name for they ar allienat from this church and

obtayning of blessednes which only fayth failles to that end The Doctor neuer dreamed that it should suffice without good workes and farre lesse that fayth can saue any mā without workes QVAESTIO XXIX Of the incertitude of Righteousnes VVHerefore denyeth the Papists that a man of his owne propre righteousnes is vncertaine seing the spirit himself giveth testimony to our spirit that we are the sonnes of God as it is written Rom. 8. v. 16. Luth. art 10.11 Kem. in exam sess 6. Calu. in Antid sess 6. lib. 3. iust cap. 2. § 16 17.39 40. ANSVVER YF yow affirme with your Rabbines that all the faythfull assuredly and infallibly ought to belieue with themselues sinnes no wayes to be imputed Who are assured of the remission of sinnes should not say the Lords prayer because of the righteousnes of Christ to what effect rehearse yow the Lordes prayer and why aske yow remission of sinnes saying forgiue vs our sinnes c. Why is not this prayer reiected aswell as the Puritās in Scotland hath reiected the beliefe For if you hold this opinion infallible and true of the certitude of righteousnes the Lordes prayer is no wayes profitable or necessary as is mentioned already in the second quaestion in discouering only fayth c. Therefore no man howsoeuer iust and holy cannot attribute vnto his owne righteousnes without peculiar reuelation of God that infallibiliter confidence in his owne righteousnes which is proped No man is certaine of grace farelesse of remission of sinnes and grounded vpō common reuelation made in holy Scripture that thereby any shall know himself to be in the grace of God it is vncertaine which proposition if it were true Iob would haue been more bold nor any Protestāt who as it were doubting sayd howbeit I were simple yetnotwithstanding my soule is ignorant of that cap. 9 v. 21. where distinctly by the name of simplicitly he names his owne righteousnes absolutly to be vnknown as thought he would say albeit I am iust notwithstanding I cannot confidt to it assuredly Moreouer this assertion is opposed to reason for whosoeuer is certaine of the remission of sinnes estate of grace it falloweth of necessity to haue the same certitude of their conuersion to God with true pennance and others motiues of fayth as charity patience and perseuerance c. requisite to iustification inteire receauing of the sacramentes but none is that can promise to themselues such certitude for no man is assured of his disposition to be supernaturall or in the receauing of the Sacramentes to haue a perfect intention Therfore no man without speciall reuelation of God is certaine to be in the state of grace And consequently the Rabbies of the reformed Synagogue are lyke vnto the serpent in paradise who whyle he promised to our first parents knowledge spoyled him of knowledge broght him in grosse ignorance euen so whyle they would teach the confidence of rightousnes to iustification send vs away empty of righteousnes but wrapped in grosse ignorance with presumption as at lenght is discussed in the third quaestion vt sup OBIECTION It is sayd by the Apostle Rom. 4. v. 16. That it is by fayth according to grace that the promise may be firme which is to say that we are iustifyed by only fayth and that we may be certaine to be confirmed in grace ergo c. ANSVVER THe Apostle meane an other thing for he teacheth men to be iustifyed by liuely fayth in Christ without the obseruation of the old Law and by that fayth we are made certaine and the promisses of grace is fulfilled and this assumptiō is proued in Abraham who belieued him to be a Father of many nations so that this promise of grace is made to Abraham and his fellowers of fayth whether in the tyme of the Law or after without the workes of the Law OBIECTION Lykewyse the Apostle sayth Rom. 8 v. 38.39 I am certaine that neyther death nor lyfe neyther Angells c. Neyther any creature may separate vs from the loue of God Therefore in this lyfe we haue certitude of grace through the certitude of Gods loue which argument Caluin vehemently vrgeth lib. 3. inst cap 2. § 40. That this certitude is not only for S. Paul but also it is a certitude apperteyning to all the faithfull and a perseuerance of the grace of God ANSVVER THis word I am certaine or as Caluin willeth I am persuaded speaketh not of the certitude of only fayth neyther infallibly of the fayth it self but only of morall confidence trust hope as is probable of the frequent common phrase as Rom. cap. 15 v. 14. where the Apostle speaketh confidently of the Romanes saying and I my self also am persuaded of you What is else this persuation but to confidt well Lykewyse 2. Tom. c. 1. v. 5. The Apostle repeates the same saying When I call to remembrance the vnfayned fayth that is in thee which duelt first in thy grād-mother Lois and in thy mother Ewnice I am certaine it dwelleth in thee also Here is no mention made of the certainty of fayth but only a good confidence and trust of them to haue pietie to saluation not to boost of fayth but to hope to haue it OBIECTION IT is sayd by the Apostle Rom. 8. v. 16. That the spirit himself beires witnes to our spirit that we are the sonnes of God And lykewyse S. Iohn 1. Epist cap. 5. v. 10. sayth who belieue in the sonne of God hath the testimony of God himself But the testimony of the holy spirit bringeth certitude therefore all are certaine in themselues to be the sonnes of God ANSVVER THe Scripture is falsly alledge because the meaning of the Apostle to the Romās is that ye H. Ghost with diuerse miracles distributions of giftes did worke wonderfull things in tyme of the primitiue Church for the confirmation of the fayth and to beare witnes of the same fayth vnto all those who worshiped and imbraced the fayth of Christ and keep it in lyfe to be the sonnes of God In this manner also is vnderstood that saying of the Apostle to the Gal. 4. v. 6. Because yee are sonnes God hath send forth the spirit of his sonne in your hartes which cryeth abba Father this witnessing of the spirit is to the wholl Church to no priuate persone as the Apostle sayes Gal. 3. v. 26. saying for yee are all the sonnes of God by fayth which is in Christ Iesu And lykewyse these places verify the same testimony of the spirit to be promised and giuen to his Chrurch as expoundes all the ancient Fathers 1. cor 2. v. 12. 1. Iohn 3. v. 14 4. v. 13 5. v. 19. and not particularly is to be attributed to only one For albeit in the righteous man this affirmatiue might be attributed notwithstanding not so really but by a certaine moral certitude of his own righteousnes good lyfe with hatred to