wee teach them to beleeue the wider we open them a doore to sinne But woulde you in deede finde out that doctrine that doth let loose the raynes of lycentious life and giueth liberty to doe what you will Looke then to our newe Romish religion that selleth sinnes for money and pardons for faultes both past and to come also Faith whereby wee apprehend this free iustification is Gods gift and therefore not easie for vs to get seeing wee cannot haue it at all vnlesse hee will giue it increase whereof the Apostles themselues craued of God because of themselues they coulde not get it But as much mony as will buy a pardon is not harde to come by Especially rich men might by their doctrine be bolde to sinne because money woulde buy pardons enowe Nowe whether the auncient faith of the Romans or this new Romish religion giue greater liberty to licentious life let the indifferent Reader iudge CHAP. VII BVT this our doctrine of iustification by faith in our Sauiour Christ Iesus without the workes of the Lawe that it may both the better be vnderstoode and more throughly be deliuered from the vniust reproches of such slaunderous spirits It shall not I suppose be amisse but verie necessary to declare what maner of persuasion this Faith is by the doctrine of the Apostles if any thing may out of these their writinges which doe any way concerne the Romans be brought to teach vs the same First therefore this Faith is not only a generall persuasion of Gods power mercie and such other things but euen a particular confidence and trust wherby we do not onely giue our assent or consent that GOD is mighty and mercifull but also we do with comfort applie particularly vnto our selues whatsoeuer greatnes and goodnes in generall persuasion we yéeld to be in God And this is plainly proued by thapostle vnto the Romans setting forth the faith of Abraham before our eyes as a perfect patterne of true faith in that he beléeued not onely in generally that God could or would do such a thing but euen particularly that he would and could performe his promise that he made vnto him concerning Isaac So shall thy seed be And so it came to passe that neither he considered his owne bodie now dead when he was almost a hundred yeares old neither yet the deadnes of Saraes womb But contrary to hope beleeued in hope that he should be the father of many nations Now this constancie of Faith cannot possibly be in any man or woman vnlesse they haue besides a generall persuasion and historicall assent to this that they heare that God is good a particular application and an inward féeling whereby they may say as their old translation bringeth in Iob saying This hope is laid vp within my brest Faith also must be if it be true and such as is required a constant confidence without doubting Not because that we can héer attaine to that perfection that our faith should haue no infirmitie but that all weaknesse in faith doth argue great want in the same Such was that Faith that héer the Apostle commendeth vnto vs in the example of Araham For Abraham was Fully persuaded assured or certified that what GOD had promised he was able to performe Now fully to be persuaded of a thing and to doubt of it are contrarie And Saint Peter willeth vs To trust perfectly in that grace that is brought vnto vs. wherby he doubtlesse meaneth nothing els then thapostle S. Iames when he opposeth Doubting or wauering against true faith Let him aske in faith nothing doubting But that faith must haue these properties that is that it must be a confidence and trust wherby assuredly and particularly we applie vnto our selues the comfort of Gods promises or of the examples of his mercie Thapostle in this Chapter doth farther teach vs I meane Saint Paule in the fourth to the Romans teaching circumcision to be A seale of the righteousnes of Faith A seale is set to the writing to take away all occasion of doubting from the same So are the Sacraments added to Gods promises if it were possible to make vs without all wauering in Faith And the writings whervnto seales are affixed contain for the most part particular benefits bestowed vpon them to whom they are made and sealed Euen so the Sacraments are to the godly assurances not onely that God loueth mankind or Christ is a Sauiour that taketh away sinnes and maketh attonement with God for them but also that God loueth vs and Christ saueth vs I say euery particular man and woman if they be faithfull haue within them this faith Which application of this benefit of Christ to themselues and to their consciences is beléeuing And they that can attaine to this haue attained to Faith and this their particular faith is sealed vp to them in the Sacraments But an assent to the historie hereof we may yéeld without comfort or consolation For so do the Diuels beléeue and tremble Yea let vs sée what an example of Faith thapostle in the viii of this Epistle setteth forth himself to haue I warrant you we shall find it neither mingled with doubtfulnesse nor resting onely vpon Gods generall promises But in wonderfull assurance he findeth and confesseth in himselfe to his vnspeakable comfort Gods great mercy in iustifying and sauing him For he is not only assured that none can lay any thing to the charge of Gods chosen because God iustifieth and none can condemne because Christ died and rose againe and at Gods right hand maketh intercession for vs but also that nothing can separate vs from that loue wherwith God loueth And this he saith he is sure of This then is the auncient faith of the Romans That euery one should be fully perswaded in their owne mind for if in meates this perswasion must be then much more in the cause of our iustification and Trust perfectly without doubting on Gods grace Yea the auncient Fathers do not know any other faith for a true faith but onely this assurance and particular persuasion of the heart Ciprian calleth it A confidence of good things to come and proueth that it must so be S. Basil saith it is An approbation of that which is said with assent and without wauering with full assurance that it is true Which confident persuasion is manifestly against popish doubting neyther can it be without particular application of the promises to our selues which in their grosse diuinitie they finde to bee néedelesse Hilary will haue no doubt at all in our faith Neyther can a generall faith without applying particularly to vs Gods promises make vs abstaine from euill and doe that is good which Chrysostome saith is the worke of faith And this doth S. Ambrose plainely teach by the similitude of a phisition who although bee promise to heale all yet they that will haue helpe must seeke to
the phisition And why Is it not euery one that standeth in neede may haue the medicine applyed yes verily For it will not otherwise doe them any good Now saith he faith giueth vs this spirituall health which vnlesse the minde receiue withall the heart it doth no good but rather hurt As therefore it doth no good to a diseased body to know that he may haue helpe vnlesse the physicke be ministred to him euen so in these sicknesses of our soule the assaultes of sinne without this particular applicution there can be no helpe Let therefore Master Bellarmine tel vs if he will that his fellow Catholickes of the Romish stamp do hold it rather a presumption then faith To be assured of the promise of speciall grace or mercy yet will we rather holde fast that auncient faith of Rome approued also by sundry fathers then wander with them in their wauering opinion and desperate doctrine But our new Romish teachers can abide nothing lesse then that we should teach men to assure themselues by faith of their saluation And therefore they teach this faith to be but an assent not a confidence and that it may be a generall knowledge not a particular and vndoubted persuasion or trust that we are iustifyed by Christ They take for a patterne of their faith that faith that the diuels haue as before out of Saint Iames I taught that they beleeue yea feare and tremble And while they make faith to be but a bare assent they thinke it an easy matter to beleeue for in deed the most wicked may haue such a fayth by this meanes it commeth to passe that they speake euill of our doctrine which they knowe not For wee doe not teach that popish faith doth iustify which is but an historicall assent to those thinges that are spoken of GOD but we say that that assured persuasion which Sainte Paul commendeth in Abraham and whereof himselfe reioyceth And whereby we are kept by the power of GOD vnto saluation wee teach that that doth not onely iustifie vs before God because it apprehendeth and taketh holde of him by and in whom onely wee are accompted righteousse in Gods sight but God by it doth also purifie our heartes Because it cannot be but that wee will haue a delight in Gods commaundementes if once this assured and vndoubted persuasion of Gods eternall goodnesse towardes vs be planted in our heartes Although therefore we still teach constantlie with our Sauiour Christ his Apostles that fayth without workes doth iustifie speaking of a true fayth and an assured confidence which was the olde Roman fayth yet we wil also say with the new Romanistes that the fayth of the nowe Church of Rome or that fayth which the diuels may haue cannot iustifye But this doth nothing hinder our cause for wee accompt not that bastard Roman faith worthy the name of faith So that in this latter assertion wee yeelde to them And in the former wherein we affirme that faith as it is an assured confidence taking holde of Gods mercy in Christ doth iustifie I would they also woulde yeelde vnto the trueth CHAP. VIII WEe haue séene then the most auncient doctrine of iustification by faith grounded vpon the first promise of the womans seede that shoulde breake the head of the serpent taught by the Apostles who yet ment not thereby to open a gap to licentious life because they speak not there of a deuelish faith a popish faith a dead faith that may be fruitlesse but of such a persuasion and so assured a confidence setled in the heart of the faithfull as will not suffer them to be idle or vnoccupied in godly workes as occasion shall bee offered And if wee looke further into the doctrine taught by the Apostles we shall also learne out of it not onely that it is necessary to doe good works but also howe and to what ende wee shoulde doe them For if our affection in doing them be not sincere if our direction and rule be not Gods holy word if our intention and ende be not Gods glory and the performance of our dutifull obedience vnto our Lord and Lawgiuer whatsoeuer our worke be called in name or seeme in shew it is not in deede a good worke First therefore for our affection not onely our Sauiour Christ who is a heauenly and true teacher of all trueth telleth vs that the trée of our heart cannot bring forth good fruite vnlesse it I meane the tree be good it selfe but also S. Paul teacheth vs that the flesh that is that part of man that is not regenerate striueth against the spirit whereby he is brought to that that Hee doth not the good thing which hee woulde but the euill which he would not And that through The rebelling Lawe in his members rebelling I say against the lawe of his mind and leading him captiue vnto the Lawe of sinne which is in his members Nowe if we marke why the Apostle maketh this complaint and addeth that grieuous and pitifull exclamation O wretched man that I am we must confesse that he was forced thereto because that Although he woulde doe good and had delight in the Lawe of God concerning the inner man yet his rebellious fleshe did trouble and molest him so that he could not so freely so holily and sincerely serue God as he shoulde haue done And that is it that in the sixt chapter he perswadeth vs that we ought not to sinne because we are dead to sinne so that we should not any more haue to doe therewith but should haue our affections freed from the same and wholly bent to serue God in holines And for this cause afterwardes when he beginneth to come to exhortations he layeth this as the ground and foundation of al That we must offer vp our selues euen our owne bodies a sacrifice to God For if we beginne not with our selues euen with our owne affections to haue them sanctified whatsoeuer we doe cannot bee holy And therefore S. Peter also who plentifully exhorteth to the performance of Christian dueties yet telleth vs before that we are elect vnto Sanctification For heereby our affections are reformed that in doing of al our works we may do them with a good heart And afterward he saith Seeing your hearts are purified in obeying the trueth through the spirite to loue brotherly without fayning loue one another with a pure heart feruently In which wordes we cannot but see how sincere an effection the Apostle requireth in performance of this dutie of loue which must also bee a patterne for vs to doe all good workes by for thy heart not béeing sincere thy workes are not pure though they seeme good As for the second point which is that our workes if we will that God shoulde accompt them good should be commaunded in Gods word and agréeable to his will it may appeare to be the auncient faith
regard to workes eyther before or after and that which the Pelagians did then and the papistes now doe teach he calleth a new presumption But because they like worse then to be thoughte new although in all thinges they are new fangled let vs see what it is that they would haue vs beléeue No doubt the Church of Rome doth as much as they can indeuour to obscure and darken this doctrine that the glory of merits may shine the brighter And therefore euen Master Bellarmine who in as plaine wordes as he can deuise hath before taught that this election is free without any respect to workes yet after as he now repented him of that he had said writeth That by predestination the elect get no right or clayme to blessednes neyther is it due to them but after that by well deseruing they haue gotten the same Can white and blacke be more contrarie then these two sayings are one of them to the other So that whilst he seeketh to establish the opinion of merites he doth not onely gainfay the trueth but euen himselfe also Let vs marke the similitude whereby he will illustrate his meaning A king saith he promiseth a price to the best runner to whome God reuealeth that if they runne vpon horses such a one shall winne in wagons such a one on foote such a one by ship such a one Then he appoynteth them to runne with wagons which he also causeth to be prepared for them Althogh Master Bellarmine may seeme to be runne farre from the trueth when by such fond fictions he would make falshoode carie a shew of sound doctrine yet we may see his meaning is that as the kinge proposeth the price to the best runner and then appoynteth such a kinde of running as he knoweth he shall excell in whom he would haue to winne so God electeth vnto happines such as he would because he knew before that they should merit the same Is this free election Is there in this no regard to workes I suppose it is in our Romish Master verified that is spoken of the Idol makers That they who make the Idols are like vnto 〈◊〉 them Of Idolaters they are become Idols them selues that haue eyes and see not eares and heare not yea wit and vnderstand not but say and vnsay almost with one breath But when they haue done what they can that auncient fayth shall be founde not onely true but also directly against their doctrine If election bee by grace then not of workes if by workes then not by grace And because it seemeth they are not yet resolued whether they shoulde mayntaine the auncient fayth of Rome which sometime they commende or this newe opinion which they had rather follow it were best they woulde settle them selues to stande to the one or the other for they cannot make both agree together Neyther are they content vpon this olde garment to set a newe patch but also as much as they dare they disgrace this auncient fayth and olde religion when they call it a vaine presumption and rash to assure our selues of our election But first that our election is certaine I hope they dare not deny because the free giftes and calling of God are without repentance The question then is whether wee can be assured that we are chosen woulde he that taught vs to call him father haue vs to doubt whether we be his children Or if the spirite it selfe beare witnesse to our spirite that we are the sonnes of GOD shall these newe vpstart Catholickes tell vs that so to doe is rash presumption And why is it called the spirite of Adoption but because it teacheth vs nay it assureth vs our election Or howe can wee attayne to that reioycing in tribulation which Saint Paule and Saint Peter also commend in the godly but because we are sure that howsoeuer God seemeth to handle vs yet he still loueth vs and therfore his chasticements are not bitter to vs because the loue of God is spred abroade in our heartes Let therefore these desperate doctours dececiue such as are deuoted to them let vs reioyce in this assurance of faith that our names are written in the booke of life CHAP. XIII THe Apostle hauing hitherto continued in doctrine especially in teaching vs that we are freely iustifyed in Christ by fayth without works and that this iustification is common both to Iewes and Gentiles He commeth to exhortations mouing vs to offer vp our selues vnto God in sacrifice Giue vp your bodies a quicke sacrafice holy and acceptable to God And that we may be the better instructed in offering our selues aright or as we ought to doe the telleth vs first that we must not Be fashioned like vnto this worlde to follow the corruptions thereof Secondly we must be Renued in the spirit of our minde that hauing our vnderstanding lightened we may proue what is that will of God good acceptable and perfect not following too earnestly our owne affections but submitting our selues and our willes to Gods good will And thus must we sacrifice vp our selues to God Much like is that that S. Peter also writeth of Our spirituall sacrifices acceptable to God through Iesus Christ Nowe none can offer a sacrifice but such as are priestes but all men must offer these sacrifices for the Apostles both of them write not onely to such as were in the ministerie among them but euen to the lay people mouing then to offer these offerings therefore all men are priestes Yea S. Peter in playne words affirmeth that we are A royall priesthoode or as it is in Exodus from whence he borroweth those wordes A kingdom of priestes For there al must be kings and al must be pristes Neither can we reade that there is instituted in the newe testament any other kinde of Sacrifising priestes then these And wee must also marke what our sacrifice is that is heere mentioned The sacrifice not of Christes bodie but of our owne bodies the sacrifising and sanctifing of our selues Now if the Apostles had knowen of any sacricire of the Masse was there not now good occasion to haue mentioned it Yea if it had béene in so greate accompt as the papistes hold it to be how coulde these two Apostles without great impietie haue buried in silence or passed ouer without mentioning so necessarie a seruice of God But then there was no such thing and therefore it is not spoken of by them who can best tell vs what the olde Roman saith was It hath beene long after that time raked out of the verie channell and sinke of superstitions and is so contrarie to that they taught that if this sacrifice of the Masse had beene but once mentioned in their time they would in expresse wordes haue made the verie name of it odious among Gods people Well of this exhortation we learne because we are both the sacrifice and sacrificer the offering and the
to be at Rome they are content to cal Rome Babylon whatsoeuer I say he wrot in that Epistle which they say that he wrote from Rome we also most readily receiue as that old and authenticks Roman religion whereof we will make no doubt at all And further whatsoeuer doctrine can be proued out of Saint Markes Gospell which Maister Bellarmine goeth about by testimony of sundry auncient writers to shew that it was written at Rome as he heard Saint Peter preach the same that also we will acknowledge to bee the Roman faith which is still to be followed So that whatsoeuer eyther Saint Paule wrote to the Romans or Saint Peter being say the papists among the Romans wrote vnto the dispersed Iewes or Saint Marke at Rome haue taught and what soeuer is consonant and consenting therewith that is vndoubtedly receaued of vs. But that which cannot be found agréeable to any of these writings I trust any indifferent reader wil think that we may iustly suspect as neither taught by those godly teachers neither yet beléeued of those famous and faithful schollers and therefore of none acknowledged at that time for the faith of the Romans And if then it were not the faith of the Romans what néed either the Rhemistes in their edition of the testament or all the rest of them so confidently to bragge that the faith of the Romans was so commended of the Apostle Must it needes follow that the Romish faith that now is is true because that was good and godly Suspend thy iudgement good Christian Reader and come not with a preiudicate opinion Trie and then trust proue and examine whether we or the Romish Church come néerer to the auncient Roman faith and bee bolde to heare and followe them that beleeue as those first beleeuing Romans were taught and veleeued And who so euer they bee that dissente from that faith or swarue any thing from that religion or ad any thing to that doctrine say not to such so much as God spéed For they are in déed heretiks and enemies to Gods truth they are the corrupters of his most sacred word they are the verie botches and blanes of all Christian Religion And that thou maist good Christian reader more readily sée and more easily iudge both of that old Roman faith and this new Romish Religion my meaning is so to compare the one of them with the other that at one view thou maist sée them both Wherein I dare promise nothing but sincere dealing both in setting down whatsoeuer Saint Paule Saint Peter or Saint Mark haue taught vs concerning such points as are in question and also in poynting vnto the doctrine of our aduersaries I will not charge them with any thing vntruly I will not falsifie any of their writings that the truth may appeare and God may haue the glorie Let vs therfore see first what was then and what is now taught there of the word of God CHAP. II. SAint Paule in that Epistle that he writeth to the Romans teacheth that The Gospell is the power of God vnto saluation to euery one that beleeueth By the Gospell he meaneth that part of Gods word that preacheth vnto vs that ioyfull newes of our attonement made with God which elswhere he calleth the word of Reconciliation This word he saith is The power of God For the weapons of our warfare are not carnall but mighty through God to cast down holds casting down the imaginations and euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ Of this powerfull word GOD spake long before Saint Paules time by his Prophet Ieremie Is not my word euen like a fire saith the Lord and as a hammer that breaketh the stone Of the power of this word thapostle writeth that It is liuely and mighty in operation and sharper then any two edged sword and entreth through euen to the deuiding asunder of the soule and the spirite and of the ioints the marrow and is a discerner of the thoughts and intents of the heart Yea Christ himself in the Prophet Esay is brought in confessing that the Lord Hath made his mouth like a sharpe sword So that this word is neither so blunt or dull or so vnable to make the man of GOD perfect to euery good work as the aduersaries of the Gospell would haue vs to imagine it to be So that in this place Saint Paul doth giue testimony that the word of God is as Saint Iames saith able to saue our soules And profitable to teach to reproue to correct and to instruct in righteousnes Saint Peter therfore doth liken the word to a séed and that to such a séed as doth if the fault be not in vs spring and grow vnto eternall life For as the good séed if it be cast in a good ground and moistned in due season with the dew of heauen can not but be fruitfull when the time shall serue euen so Gods word if it sound To him that is poore and of a contrite spirit and trembleth at his words and be watered by the graces of Gods holy spirit it cannot it will not be vnfruitfull Saint Mark also in that parable of the seed that falleth vpon the good ground and brought forth fruit some thirtie some sixtie some a hundred fold doth sufficiently testifie vnto vs of the efficacie of the word if by reason of the infirmitie of our flesh and corruption of our sinful nature the edge therof be not rebated and the force hindered Not because I ascribe such force either vnto the sound that we may heare or the letters that we may read but vnto the sence and substance of the word vnto the lesson that may be gathered out of the same Whereunto we sée Saint Paule writing to the Romans and Saint Peter being at Rome as our aduersaries affirme and S. Marke also there according to the doctrine of S. Peter as they tell vs penning his gospell do giue this effect that it is of power to saue and the very séede of eternall life They find not therein any such hardnes as should driue men and women from the reading therof They find no such dangers they spy no such perils But on the contrary it was holden for good doctrine at Rome when Saint Peter did write if from thence he wrote Alwaies to be ready with all meeknes and reuerence to answere to euery body that shall aske a reason of that hope which is in you And that this is required of euery man woman that should sanctifie the Lord God in their hearts euen of seruants and not of maisters onely of wiues and not of husbands onely it is more plaine then that it can be probably denied Now to yéeld a reason of thy faith requireth much greter knowledge then to make confession of thy faith So that héere the Apostle séemeth
must freely receiue that which is from aboue of Gods free gift bringing with thee of thine only this one thing namely that thou beleeue Then which words what can more plainly impugne the doctrine of our aduersaries or shew what was the iudgement of this auncient father concerning this point But that consent and consenancy which we find in many of the Fathers as in Origen Hierom Ambrose Isichius Basil Athanasius Primasius Hillary Theodoret Bernard giuing that work to Faith only to saue or iustifie may sufficiently perswade vs how fast they held this old Religion or Romish faith that a man is iustified by faith without the works of the Law I may therfore I trust with Cyprian conclude that If Abraham beleeued God and it was accompted to him for righteousnes Euery one also that beleeueth God and liueth by Faith is found iust and is declared to be alreadie made happy and righteous in faithfull Abraham But the new Romish Religion is this That good works do merite iustification and eternall life So that by their good works they say they can satisfie for their sinnes And for this cause when at shrift they haue confessed their faults their ghostly father for so they terme him will inioine some penance vnto them wherby they tell them that they may satisfie for their sinnes and make recompence to God for them For almes and fasting saith one doth easily carie men into heauen And thus in this their new Religion they do not only expresly set themselues against that old Roman faith wherin we are taught that good workes cannot iustifie before God but also blasphemously they rob Christ of his office who is in truth onely that Lambe of GOD that taketh away the sinne of the world and is the propitiation for the same Who with one offering by offering himselfe a Sacrifice for our sins hath made perfect for euer them that are sanctified CHAP. V. ANd as this ancient faith which was then y e faith of the Romans when their faith was commended doth put vs past hope of béeing saued by our workes sait doth teach vs that this saluation is without our merit fréely bestowed vpon vs that beléeue Wee are saith S. Paule iustified freely by his grace through the redemption that is in Christ Iesus Whome GOD hath set forth to be a propitiation by faith in his bloud in declaring his righteousnesse by the forgiuing of sinnes that are past c. In which wordes wee see againe that our iustification is free therefore not for our workes but by grace Wée sée the meanes of this our saluation euen the redenption that is in Christ Iesus We are also taught the meanes how it is applied to vs by faith And that not simply by faith as if it were frée for vs to repose this our faith and confidence according to our owne fancy vpon any helpes that we can deuise but by faith in his bloude Then also we learne héere what is this iustification the forgiuenes of sinnes But is Christ onely profitable to them that were in his time and to vs that haue béene or are since Yes verily He declareth his righteousnes in forgiuing the sins that are past such as his chosen seruantes haue committed since the world began for so both S. Ambrose and their owne friend Tho. of Aquin séeme to vnderstand the sins that are past Which former sins or sins that are past seing it is receiued by so generall a consent of the olde translation and the interpreters I maruell that the Rhemists do leaue it out If we had so done we should haue beene cryed out vpon for falsifyers of the worde of God and deprauers of the same I woulde also aske why in translating into English they would rather retaine the Latin worde Gratis then set downe the English word Freely What was the English so plain that you could not deuise any colour that might seeme plausible to your fauorits for the maintenance of your new heresie If you thought so why giue you not glory vnto God confessing your errour that others might learne by you not to be deceiued any longer If you saw not your misliking why when you should translate and make the worde plaine doe you so hide this light vnder the close bushell of your wordes vnknowen to them that shoulde read your booke For thus our newe Masters of Rheimes do translate Iustified gratis by grace caet what these mean by translating thus let the world iudge But the summe of the auncient doctrine is this that we are iustified fréely without deseruing euen by the forgiuenes of our sinnes through faith in Christ his bloud which is gathered not onely out of the words of S. Paule by me alledged but also through out all his Epistles Which testimonyes I omit because that which is already said is so plaine and my especiall purpose is to shew what hath béene the auncient faith of the Romans As therefore we see what S. Paule taught them so let vs see if S. Peter in that his Epistle which they say he wrote from Rome haue said any thing for that point Hée saith That we are kept by faith vnto saluation And that The reward or end of our faith is the saluation of our soules And againe that Christ was shewed in these last times for your sakes saith he which by his meanes doe beleeue in God And whosoeuer shall mark how the Apostle S. Peter in that first Chapter of his first Epistle doth set forth the excellency of our hope and the redemption that we haue in Christ which is the end or reward not of our workes but of our faith yea how that Christ is shewed for vs that beléeue and that the Apostle in speaking of our saluation doth not make our workes any cause thereof but on the contrary ascribeth it wholly to Gods mercy euen to his abundant mercy apprehended by faith he must needs confesse that S. Peter hauing so good occasion to haue spoken of iustification by works yet not hauing once mentioned the same had not any purpose to deliuer that doctrine that our own works may iustify vs. But our new Romish Rabbies that haue nothing to vant themselues of but the rotten ruines of auncient Rome can abide no doctrine worse then this that wee are iustified by faith in Christ his bloud It is heresie with them to say that wee obtayne forgiuenesse of our sinnes by faith in Christ But to attribute that which onely Christes merites by his death and bloudshedding and faith apprehendeth to holy bread holy water pardons Agnus deis blessed graynes pilgrimages monkes bookes and cowles candels crossings and such like trifling trash is good deuotion and sound religion That which they call heresie we teach word for word out of the auncient doctrine of the Romans But that which they would haue the people beleeue concerning these toyes S. Paul S. Peter and S. Marke
his scholler would haue been ashamed to haue taugh it to any Christians CHAP. VI. SAint Paul hauing planted and proued this doctrine of iustification by faith in Christ as he doth in the fourth chapter of this Epistle to the Romans and else where in many places hee then teacheth that in respect of this grace we should be so far from being imboldened to sin that on the contrary we are the more bound therby to holines of life For whosoeuer is dead to sin must not liue to sin But we if we be not baptised into Christ are dead to sin Therfore such as are baptised into Christ may not liue to sin or in sin Yea it is good reason that the seruant obey his Master but we are Gods seruants by promise in baptisme therefore him we must obey then we cannot obey him which God hateth forbiddeth and punisheth but we must serue God our Master in holines and righteousnes And whereas no man euer more plainely taught our frée iustification in Christ without our workes or merites or any inherent righteousnesse euen by the forgiuenes of our sinnes then the Apostle S. Paul both in this epistle and else where yet no man more earnestly and effectually then he exhorteth to holines of life good workes and all Christian duties sinne and security haue not a sharper enemie then he is S. Peter also teacheth vs that Christ his Owne selfe bare our sinnes in his body vpon the tree Whereby he sheweth the satisfaction that he hath made to be the attonement betwéene God and vs and that without vs he hath done it himselfe I say in his owne body hath paid that price and taken away the condemnation due to the sinne that we haue committed Hee hath done it vpon the trée by his death and passion purchasing thereby eternall redemption What can the Apostle say more plainely to teach vs that the satisfaction for al our sinnes is alreadie perfected so in and by Christ that our owne workes can be nothing auayleable to satisfie for them or that there is not to that vse any neede of them What then Séeing he beareth our sinnes shall we lay loade vpon him and by our sinne and vngodly life doe what wee can to make his burthen heauier No no he hath done all this that wee who by this benefite of Christ are dead to sinne should liue to righteousnesse For if GOD bee our God wee must be his people If hee bee our louing Father hee looketh that wee shoulde be his obedient children If he bee our gratious Lorde and Master we must not be vngracious but duetifull seruantes For as God doth couenant with vs to bee our God so do we also by vowe and promise binde our selues vnto him to bée his seruantes And this also doth the Apostle Saint Peter teache vs who in the first Chapter hath plentifully set forth Gods greate merrie towardes vs euen in this question of our free iustification as also in this place he hath done and yet wil not in any wise that any Christian duties should of vs be vnperformed but exhorteth vs to bee occupied in them as we may see Chap. 4. 1. 2. 3. 4. and to accompt them as a debt that we owe vnto God and must pay him For we are Gods workmanship created in Christ Iesus vnto good workes which God hath before ordained that we should walke in them Saint Marke reporteth vnto vs that our Sauiour Christ preachd often forgiuenes of sinnes as in his third and fourth Chapters it may appeare which forgiuenes of sin doth quite ouerthrow that inherent righteousnes and iustification by worke that the papistes striue to establish And yet the same S. Marke doth register and record among many other godly exhortations that our Sauiour Christ made to his disciples this necessary caueat Take heed watch and pray for you know not when the time is By all which this doth appeare that sanctification and holines must followe iustification and forgiuenes of sinne for we are washed that we should not againe defile our selues with the filth of sin and that Gods loue doth more effectually tie vs to obey him and to indeuour our selues to doe his will And looke howe much the more we are instructed and assuredly perswaded of the free loue of God so much the more will our inner man be inflamed with loue to him againe I say euen with such loue as will thrust vs forwardes to walke in good workes And this is notably proued by our Sauiour Christ who gathereth that the sinfull woman in S. Luke felt That many sinnes were forgiuen her because she loued so much And thus we sée that the auncient Roman faith was this that such as haue receiued and felt Gods free grace in forgiuing their iniquities as in trueth they are so in duety they must be alwaies ready to serue him So that I may boldly say with S. August It can hardly bée that he that beléeueth well should liue euil But our popish spiders out of this sweete flower doe gather their poyson They burtheÌ„ this doctrine which in expresse words is taught by S. Paul and the effects of it by S. Peter also that we are iustified by faith without the workes of the Law with this slaunder that it is a doctrine of liberty and occasion of licentious life a hinderance to good workes And thus this doctrine which they cannot confute with reason they couer with shame and reproches And that which they cannot with all their learning proue false by this shameles shift they seeke to make odious Far otherwise did the ancient fathers both speak write Iustinus Martyr lerned of the Apostle S. Peter to say that faith profiâ—eth our hearts Ciprian saith to cease from sin that beginneth of faith Tertulian affirmeth that faith sheweth vs the way whither to licentious life No but by which we must come to God Basil ascribeth vnto it great force to allure draw and perswade the mind because as in another place he telleth vs it strengheneth the powers of the same it obtayneth getteth indeuour in vs and Gods helpe which both are necessary in al our works Epiphanius writeth that it preserueth euery faithful man he meaneth from euil no doubt And Theophilact telleth vs that faith in Christ is truely a holy and perfect worke and doth sanctifie or make holy him that hath it And on the other side that such as lead an vncleane life are not truely faithfull who professe that they know God but in workes they deny him By all which it is plaine to see that these holy fathers did thinke that faith doth both quench all the firie dartes of the wicked and nourish or maintaine within vs the good motions of the spirit and so is as it were the fountaine from whence doth spring whatsoeuer good work we can performe But the papistes would beare the worde in hande that the more
our faith so wholy and perfectly agréeing with the Apostles doctrine yet pursued of them with an immortall hatred intollerable rage and tirannicall violence doth plainly proue We say therfore that that auncient faith of the Romans was worthely praysed By it we can and doe confirme our doctrines By it we may and haue disprooued their errors If wee swarne one iot from that faith we craue no credite to our words or writings no presence or accesse to our temples And because they haue forsaken it we hold them as Antichristian Apostates and forsake their wil worshipings and superstitious assemblies according to the prophetes precise and seuere prohibition and thappostles comfortable application thereof Beare not the yoke with vnbeleeuers but come out from among them and separate your selues sayth the Lorde and touch no vncleane thing and I will receaue you and I wil be a father vnto you and you shall be my sonnes and daughters saith the Lord God Almightie Whose assured and vndoubted kindnesse because wee cannot but accept off séeing we know him to be a most louing Father therefore we dare not but detest and hate the seducing wayes of the Church of Rome because shée is a deceauing and a mercilesse stepmother Whose pathes doe lead to death and they that walke in her wayes shall finde destruction the remembrance whereof if it be fearfull to vs the Lord strengthen vs with his grace to striue to auoyde it FINIS Contra valentinianos De virginibus velandis Tertul. de prescriptionibus aduersus Haereticos Rom. 1. â— Gen. 4. 26. De praescrip aduers haereticos Math. 13. 24. Contra epistolam Stephani De baptismo contra Donatist li. 5. ca. 26. Vincient CoÌ„mon Math. 15. 6. Rom. 15. â—â— Ad Romanos Serm. 2. Tho. Aquin. in Rom. lect 5. 1. Thess 1. 7. 8. Devnit eccle Gen. 17. 7. Rom. 1. 11. 12. De Rom. pont li. 2. cap. 2. In Rom. 1. 8. Gods word powerfull and necessarie for all Rom. 1. 16. Gospell 2. Cor. 5. 19. The power of God 2. Cor. 10. 4. 5. Iere. 23. 29. Hebr. 4. 12. Esay 49. 2. Iam. 1. 22. 2. Timot. 3. 16. 1. Pet. 1. 23. Esay 66. 2. Mark 4. 8. 1. Pet. 3. 15. Rom. 15. 14. Philip. 1. 9. 10 Coloss 1. 9. 10. Marke 12. 24. Gods word reproched Iac. 1. 18. Doubtful and not sufficient Ignoraunce mother of deuotion Dangerous Gods word must haue power from man Eckius in encâ—i de auto Eccle. Marke 4 3. What is Gods word Rome 16. 17. 25. Gal. 1. â— 1. Pet. 1. 25. 1. Pet. 5. 12. Rom. 1. 2. Apocrypha traditions added to Gods word Rom 10. 5. Iustification by faith without the works of the Law Rom. 3. 20. Bellarmin de iustif li. 1. c. 19. Concil Trident. Sess 6. Against merit Rom. 1. 8. Rom. 3. 27. 28. 1. Cor. 1. 31. Rom. 11. 6. 1. Pet. 1. 3. 5. 1. Pet. 5. 10. Obiect Rom. 3. 6. Mark 9. 41. Solution Rom. 3. 20. Iames 2. 21. 14. In Rom. Ser. 7. In Rom. Ser. 2. Faith only Rom. 3. 28. Lib. Epist. 2. Epist. 2. Works iustifie Concil Trid. sess 6. can 26. 32. Ioh. Bethel in rationa diuin cap. 65. Iohn 1. 20. 1. Iohn 2. 2. Heb. 10. 14. The maner of iustifying by faith Rom. 3. 24. 25. The Rhemists take from the word Rom. 3. 24. 1. Pet. 1. 5. 9. 20. 21. Iustification taught by Christ and his Apostles heresie Popish iustifications This doctrine of iustification by faith in doctrine of liberty Rom. 6. 2. 3. caet 1. Pet. 2. 24. Ephe. 2. 10. Marke 13. 33. Luc. 7. 47. Detemp ser 237. Romish reproches against this true doctrine Dialog cum Tripho Act. 15. 9. li. 2. Epist 2. Aduers Marce. onem li. 4. In psal 115. Constit. Monâ—st cap. 16. Heresi 76. In Ioh. 6. In Ioh. 3. Tiâ— 1. 16. Eph. 6. 16. What iustifying faith is A particular confidence Rom. 4. 18. 19. 20. Iob. 19. 7. Rom. 4. 21. Iames 1. 6. Rom. 4. 11. A Seale Iames 2. 19. Rom. 8. 33. 34. 35. 38. Rom. 14. 5. 1. Pet. 1. 13. De Mortal Ser. Basil de vera fide Tom. 2. fol. 12. Jn Mat. Can. 5. Ope. Imper. Ho. 39. In cap. 2. 1. Tim Bellarm. de Iustif li. 1. cap. 4. Bellar. de iustif li. 1. ca. 6. 7. Assent or generall knowledge Iac. 2. 15. What faith we say iustifieth Rom. 4. Rom. 8. 1. Pet. 1. 5. Romish saith iustifieth not Gen. 3. 15. How and why good workes must be done Math. 7. 17. Luke 6. 43. 44. Rom. 7. 19. 23. 24. 21. 22. 28. Rom. 6. Rom. 12. 1. 1. Pet. 1. 2. 22. August in psal 77. enarrat Rom. 13. 8. Rom. 14. 23. Degrat libero Arbit li. 5. ca. 10. Esa 1. 12. 1. Pet. 1. 23. 1. Pet. 2. 2. Regulae breu interrogat 119 1. Cor. 10. 3â— Rom. 1. 21. Rom. 2. 23. Rom. 16. 17. 18. Rom. 16. 17. 1. Pet. 5. 11. Math. 5. 16. In Psal 118. Concione 12. Popish good workes Workes not commaunded of God Deut. 12. 8. 32. The end of Popish works Esay 50. 11. Ier. 2. 19. Ier. 6. 19. Buying of helps for sin The true end of good works not regarded Luk. 1. 74. 75. Whether our works can be perfect Ephes 2. 10. Rom. 4. 7. 8. Mar. 2. 5. 3. 18. Mar. 3. 29. Rom. 7. 23. 22. Our prayers not perfect Popish praiers Rom. 6. 12. Rom. 8. 26. Bad tooles Rom. 8. 2. Imputation of Christs holynesse Rom. 8. 4. Esa 64. 6. Ser. in Rogationibus Wisd 9. 15. Retract li. 1. cap. 19. Enar. in ps 38. Perfection in works Andrad Orthod Explic. li. 5 Deut. 6. 5. This commandement is generall to all men heer Deut. 6. 1. Math. 22. 39. Gala. 5. 24. Rom. 10. De tempore ser 48. The newman The old man 1. Pet. 2. 11. Gen. 38. 29. Rom. 7. 19. Rom. 7. 22. 23. 1. Pet. 1. 5. Cap. 20. Aura Concil In Galataâ— cap. 2. Ad probam de Virginitate Arnob. aduersus Gentes li. 2. Trident. Concil Sess 6. cap. 6. Ibi. cap 4. Cens Colonient pag. 33. dial 2. Iere. 32. 39. Ezech. 36. 26. 2. Cor. 3. 5. Rom. 4. 11. 1. Pet. 3. 21. The vse of the SacrameÌ„ts Li. 1. de effect Sacr. cap. 17. li. 2. cap. 3. Rom. 2. 25. Concil Trident. Sess 7. can 6. 7. 8 Math. 1. 21. Iohn 1. 16. Cyprian de baptis Christi In 2. Cor. 3. Contra Crescon grammat li. 2. cap. 21. Predestination free without respect of our works Rom. 9. 11. 12. Rom. 11. 5. 6. De Gra. lib. arbit li. 2. ca. 10 D. Whitaker contra DuraeuÌ„ lib. 6. pag. 762. Sufficient help August de predest gra cap. 6. Prosper Epist ad Aug. de reliquijs pelag Hilar. Epistela ad August Prosperi Epist apud August De praedestinat Sanct. cap. 18. Degra lib. Ar. li. 2. cap. 15. Ibid. cap. 17. Psal 115. 8. Concil Trident. Sess 6. cap. 12. Rom. 11. 29. Rom. 8. 15. 16. 15. Rom. 5. 3. 4. 5. 1. Pet. 1. 6. Rom. 12. 2. 2. 1. Pet. 2. 5. 9. Exod. 16. 6. The Sacrifice of the Masse In Epist ad Heb. ca. 10. Ho. 18. In Epist ad Heb. ca. 7. Ho. 13 Theophil in Ep. ad Heb. cap. 10. In Cantica serm 22. Priestes Luc. 22. 19. Sacrifices Rom. 3. 24. 35. Heb. 9. 12. Heb. 10. 10. 14. Rom. 12. 6. 7. 8. Gen. 13. 7. 8. Offices in the Church of Rome 1. Pet. 4. 11. Dist 21. cap. Cleros Durand Ration diuin li. 3. Math. 28. 19. Rationat diuin li. 1. Epist li. 1. Epist 8. Greg. Nazian Orat. 4. De temp ser 9. De cura pastorali part 2. c. 4. Obedience to magistrates Math. 22 21. Marke 12. 17. Rom. 13. 1. What subiection is required 1. Pet. 2. 13. 17. Chrisost ser 23. Popes aboue Emperours Rebellion against princes 1. Pet. 5. 1. 2. 3. The spanish tyrant A warning to princes The old Romish fath doth not once mention the popes supremacie 1 Pet. 2. 13. 1. Pet. 5. 1. Mak. 1. 16. Mark 9. 35 Mark 10. 37. Mark 8. 33 Act 2 What are the things indifferent Rom. 14. 14. Exod. 3. 5. 22. 13. 15. 19. 1. Cor. 9. 20. 22. Gala. 2. 11. 1. Pet. 4. 8. 1. Pet. 3. 8. 1. Pet. 5. 5. Ignatius Euseb Hist. eccles li. 5. ca. 3. Euseb Hist. eccles li. 5. ca. 25. cap. 26. Mark 7. 18. 1. Cor. 8. 8. Coloss 2. 21. Iohn 4. 24. Praying to God onely 1. Tim. 2. 5. Rom. 1. 9. Rom. 15. 5. Rom. 16. 20. Rom. 15. 30. Rom. 1. 8. Rom. 16. 27. 1. Pet. 1. 3. Psal 121. 12. Mark 6. 41. Mark 7. 34. Math. 6. 9. Mark 14. 36. Mark 15. 34. Iac. 1. Colloq cum Trypho De prescript ad Haereticos Contra Epistol perueniam Donat. cap. Ier. 2. 13. Vowes to the Saintes Honour to Images Our father to hee Saints shee Saints 1. Cor. 14. 1â— Hayle Mary to Hee Saints Psal 109. 7. Meditat. cap. â— What treasure Saint Paule brought to the Romans Rom. 1. 11. Rom. 15. â—9 The Popes blessings Rom. 16. 18. The Pope doth no duties of the ministerie Epist Iud. 12. Mariage and vouâ—s Marke 1. 30 vpon Math. 8 ver 14. 1. Pet. 3. 7 1 Pet. 3. 7 1. Cor. 7. 5. 2. 1. Cor. 7. Math. 19. 11. 1. Cor. 7. 9. Vowing of single life 1. Pet. 3. 7. 1. Cor. 7 5. Sup. Cant. ser 34 In Psal Qui habitat ser 6 Reuel 17. 2. 18. 3. Reuel 18. 8. Purgatory 1. Pet. 3. 19 20 Math 12. 32 Arg. in Evang. Marci Mark 3. 29. De purgat li. 1. cap. 4. Limbus puerorum Pilgrimages Pardons Agnus deies Blessed graines Crosses Reliques Shrift Satisfactions 7 Sacraments Praying in an vnknowen tongue Psa 52. 11. ver 50. 51. 2. Cor. 6.
we must not onely be stirred vp and holpen as they say but euen made newe before wee can doe that which pleaseth God And as for those that are so caryed away with the plausible and pleasaunt sounde of free will I woulde request euen for Christ his sake that they woulde take a viewe of their owne waies and enter into their owne secrete thoughtes wordes and deedes and if at home they finde all well if they can as they wish and woulde if they be not sencelesse and secure in sinne keepe Gods commandements then let them stil beleeue that doctrine and followe such blinde guides But if they finde that the greatest shew of godlinesse that they can make can be but the performance of some externall worke whether it be in prayer or praysing of God or doing of any duety towardes our neighbours wherein euen the most wicked will perchaunce sometime shewe themselues more deuout then they let them not then be deceiued by any of these seducing wordes Cannot I abstaine from euill cannot I doe that which is good cannot I be occupied in good workes For although thou canst doe that worke which may in another be a good worke yet because the worke is not good that is not commaunded by God done by a godly man and directed to Gods glory and the doing of our own duety that worke I say which may in an other be praise worthy in thee may be sinne Thus therefore I say that it is no more in thy power to worke a good worke then to make new thy owne heart but both must be of God of whome we haue all our sufficiencie CHAP. XI BVt now concerning the Sacramentes there is not much as I can gather eyther in that Epistle written by S. Paule to the Romans excepting that onely that is in the fourth Chapter that Abraham receiued the signe of circumcision the seale of righteousnes of faith eyther in S. Peter his first Epistle but that in the third chapter when he saith Whereto the baptisme that now is answering that figure not the putting away the filth of the flesh but the confident demaunding which a good conscience maketh to GOD saueth vs also by the resurrection of Iesus Christ In the former of which two places the Apostle doth plainely testify that Abraham being iustified before by faith did afterwardes receiue the signe of circumcision to seale vp in and vnto him this righteousnes by faith Which saith because it hath respect vnto the promises we see therefore that this was the vse and office of circumcision vnto Abraham to confirme vnto him the promises of God And that other place out of S. Peter doth partly confirme vnto vs the selfesame vse of baptisme For when Noah and his company sawe that the same water that drowned others and swallowed them vp into the depth did saue them in carying the Arke wherein they were aboue the waters this must néeds assure them not onely of Gods power but of his goodnes also and readines to performe his promise in sauing them from perishing by water And in like sorte the water in baptisme assureth that little flocke that is truely belonging to Christ his holy catholicke Church figured by the Arke of the forgiuenes of their sins And as not the water that caried the Arke was the efficient cause of their sauing which Master Belarmine absurdly imagineth for the water was as apt to haue drowned them as the other no neyther yet the Arke it selfe although it might more properly be so estéemed because in it they were caried aboue the water but God saued them by the Arke vpon the water So is it in baptisme as S. Peter teacheth vs in that he saith that it saueth by the resurrection of Iesus Christ I say not by it selfe but by the resurrection of Iesus Christ From whom onely it hath the vertue and efficacy by whome onely it turneth to our good And as al perished in the same water which by carying vp the Arke saued them that were therein all I say that by faith beléeuing the promises were got into the Arke euen so the water in baptisme though it outwardly put away from all that are washed therein the filth of the flesh yet is it not in deed profitable to any but to such as haue that righteousnes and holines of Christ Iesus sealed vp thereby vnto their owne consciences Whereby it appeareth most plainly that the sacraments doe not giue grace or worke righteousnes in vs or of themselues because they are receiued of vs do make vs holy But as the Apostle S. Paul saith of circumcision Circumcision verily profiteth nothing except you keepe the Law so may we truely say of our Sacramentes that not the receiuing of our Sacramentes but the holy obedience springing from our faith that is sealed vp vnto the godly in the Sacramentes is the thing that is acceptable to God commended before men and comfortable to our owne consciences For as in that place alledged hee reckoneth them onely truely circumcised that keepe and fulfill the Lawe and haue that true circumcision of the heart and that the godlesse howe so euer they haue receiued in their fleshe the outwarde marke or signe yet are in deed vncircumcised euen so howe solemnly so euer the faithlesse and fruitelesse flocke haue receiued the Sacramentes of our sanctification and redemption which is in Christ yet if they bring not forth such fruites of the spirite as doe testifie and shew that inwarde washing away of the filth of sinne they haue Baptismum fluminis the washing of the water non flaminis not of the holy Ghost they haue the signe of Gods grace but not the substance thereof the visible token but not the inuisible grace But the Sacramentes are vnto such as seales set to a blanke wherein because dothing is contayned therefore by these seales there is nothing assured Nowe out of this which hitherto I haue saide we see that the Sacramentes haue these two vses to assure vs of the performance of the promise of grace and to preach to vs repentaunce for our sinnes past and holines in the rest of our life that is to come But our now Romish Catholickes who are neuer content that eyther themselues or other should eate within the teacher of the word of God doe wander farre out of these listes teaching that our Sacramentes haue in them that grace which they signifie and doe giue the same grace to all men at all times if men be not a let vnto themselues euen Ex opere operate that is in respect of the worke it selfe because the Sacraments are receiued of them Wherby they doe such iniurie vnto Christ as we that professe the name of christian men and women should be ashamed of For that sauing from sinne which God by the ministery of the Angel proclaimed should be by his sonne whom for that cause he called Iesus our Sauiour because he shoulde saue his people from