Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	jesus_n	justify_v	law_n	16,990	5	5.8929	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19428	Father Cotton a Iesuite, the Kings confessour, his two and thirtie demands, to the ministers of France with the answeres added at the end of euerie demand. Also threescore and foure demands proposed to Father Cotton, by way of counter-change. By Peter Moulin, minister of the word of God in the church of Paris. Printed according to the French copie, printed in Paris. Also a new late chalenge, by a learned diuine, to all Papists, in 24. other Popish articles.; Trente-deux demandes proposées par le P. Cotton. English	Du Moulin, Pierre, 1568-1658.; Coton, Pierre, 1564-1626.; Barnes, John, fl. 1600-1621.	1614 (1614)	STC 5857; ESTC S116356	39,158	65

But that wee must confesse our faults one to another that is reciprocally as saith S. Iames. Whereof it followeth forsooth that if a woman prostituting her selfe to her Curate confesseth her sinne vnto him her Curate ought reciprocally to confesse his sin to her and so to obey the commandement of S. Iames who in this place speaketh not of the peoples confessing in the eare of the Priest but of that confession that euery man ought to make to his neighbour after he hath offended him And this is euident by that which he hath added Confesse saith he your offences one to another and pray ye one for another For as we are not to pray for the Priests onely but for euery one that standeth in neede so must we not confesse our selues to the Priests onely but to euery one of the people whom we haue offended Thus is the commandement of S. Iames equall as well for Prayer as for Confession XV. DEMAND That faith onely iustifieth ANSVVERE THis demand is fraudulent and doubtfull or ambiguous First he ought to haue expounded whether he meaneth of iustification before God or before men for we doe not denie but that in the sight of men we are iustified by workes but before God hauing but two meanes to be iustified eyther by our owne righteousnesse which is Iustification by the workes of the Law or by the righteousnes of another namely by the righteousnesse of Iesus Christ which is by faith we finde in the Apostle S. Paul Ephes 2. vers 8. and 9. That we are saued by grace through faith not by workes And Galat. 2. vers 9. That we are iustified by faith in Iesus Christ and not by the workes of the Law Now that by the works of the 1 Law he also vnderstandeth the works of the morrall Law the whole course of the Epistle doth shew for in the next Chapter he saith Cursed is he that continueth not in the words of this Law which is a passage alledged out of the end of the 27. Chapter of Deuteromie wherein we haue no mention but of the transgressions against the Morrall Law And in the fift Chapter he saith that the whole Law is fulfilled in this onely word Thou shalt loue thy neighbour as thy selfe Some Iesuites doe say that faith iustifieth because it is the beginning of our regeneration as if I should say that a mans knowledge consisteth in knowing an A. and a B. because he beginneth by them But S. Paul Phil. 3.9 and in many other places opposing the righteousnesse by the Law to the righteousnesse by faith cutteth off this shift for as the righteousnesse by the Law is the same which consisteth wholly in the obedience to the Law euen so the righteousnesse by faith is the same which consisteth wholly in faith otherwise there were no opposition And in the fourth to the Romanes he maintaineth that Abraham and Dauid were not iustified by workes yet he speaketh of them not as when they began or before they began to be regenerate but when they were well forward in godlinesse namely when Abraham offered his Sonne and when Dauid writ the 32. Psalme In which Psalme Dauid saith S. Paul declareth that mans beatitude consisteth in this that God imputeth vnto him righteousnesse without workes Faith therefore cannot be without workes yet doth it iustifie alone and without workes as our eyes are not without our eares yet doe they onely see and that without any helpe of the eares XVI DEMAND That when the fault of sinne is taken away the punishment also is taken away ANSVVERE THis is likewise slanderous for we doe not say that when God hath pardoned the fault all punishment is necessarily taken away but onely that punishment which is satisfactorie to Gods iustice For there be punishments which serue to amend man yet not to pay God to correct our vniustice yet not to satisfie Gods iustice and these are Exercises and Trials not Payments which cannot be made after the fault is forgiuen and this do we proue 1. Because God is no mocker neither doth he contradict himselfe But it is a mockery to forgiue a man his sin and not the punishment of his sinne to tell him I forgiue thee thy debt not the payment of thy debt our sins are debts as it is said in the Lords Prayer the payment whereof is punishment 2. Againe because Iesus Christ paid not otherwise for our fault but by bearing the paine he therefore payed for the paine and there was but one payment for both It is therefore the forging of a new Gospell to imagine that he paid more for the one then for the other for if he hath fully paid for the fault then also for the paine And if he hath fully paid for our paine the same was for our acquittall and to discharge vs. 3. Likewise because God is iust it were iniustice to punish a man with satisfactory paine that hath no fault so consequently is not faulty The fault therefore being taken away the paine is also taken away XVII DEMAND That God created not all men to a like estate but that he created some to be saued some to be perpetually damned ANSVVERE THese words thus rawly propounded may be mistaken and otherwise vnderstood then we do beleeue In this sense they be true That God hath predestinate some to saluation in his sonne and others he hath preordained to damnation for their sinnes which he fore-saw for God damneth none but for their sinnes neither doth he delight in the destruction of his creature as also he hath not chosen some rather then other some in regard they are better but to the end to make them better neither doth he fore-see any other goodnesse in that creature then the same which he will infuse into him For he is the spring of all the goodnesse that is in the creature The Apostle S. Paul is expresly of our minds in the ninth of his Epistle to the Romanes and in the first to the Ephesians vers 4. as also the Iesuites do confesse the same hauing of late herein ranked themselues with vs as being forced by the truth For whereas the common opinion of others is That God elected to saluation these whom he fore-saw should be good men and that should doe good workes so to merit saluation Bellarmine on the other side disputeth tooth naile against it in the tenth Chapter of the second Booke of Grace and Free-will saying God chose not men because they should bring forth the fruits of good workes and perseuere in good workes but he chose them to make them doers of good works and perseuerers in goodnesse toward the end of the 12. Chap. he saith thus If God predestinated men because he foresaw that they should make good vse of free-will why did he not predestinate the Tyrians and Sidonians of whom Iesus Christ spake Matth. 11. and of whom the truth doth testifie that they could well haue vsed their free-will and yet saith

FATHER COTTON A IESVITE THE KINGS CONFESSOVR His two and thirtie Demands to the MINISTERS of France with the Answeres added at the end of euerie DEMAND Also threescore and foure Demands proposed to Father COTTON by way of Counter-change By PETER MOVLIN Minister of the word of God in the Church of Paris Printed according to the French Copie printed in PARIS Also a new late Chalenge by a learned Diuine to all Papists in 24. other Popish ARTICLES MATTH 22. VERS 23. 29. The Saduces came to Iesus and asked him c. But Iesus answered and said vnto them yee erre not knowing the Scriptures LONDON Printed for Iohn Barnes and are to be sould at his shop ouer against S. Sepulchers Church without New-gate 1614. TO THE RIGHT HONOVRABLE MY VERIE GOOD LORD SIR THOMAS EDMVNDS Knight Embassadour for his Maiestie Resident with the French KING IT was the saying of wise Salomon long since that there is no end of making Bookes and much reading is a wearinesse of the flesh Eccles 12.12 which was neuer more verified then in these dayes of vanitie when vnlearned as well as learned will be writing whereby the Presse is euen oppressed with multiplicitie of such Treatises as being ballanced by the weights of Gods Sanctuarie will be found more light then vanitie it selfe but for such Treatises as this which afford direction to the Church Spouse of God trauailing to heauenly Ierusalem through the Wildernesse of this world nothing more necessary being fit to resolue her of doubts in matters of Controuersie when she standeth in biuio doubtfull which way to take this her iourney and therefore meeting with this skilfull Guide in that Nation where your Honor hath long had very Honourable imployment from the State of this Land where this Stranger is now ariued I haue attired him in our English habite and doe present him vnto your Honour whose fauourable protection hee seemeth silently to craue and solemnly promiseth his best directions to Gods Church by this and such like Treatises which hee hath in his Natiue Country divulged so deuoting my best endeuours in this kinde to my Country and humbly desiring to shelter my selfe vnder your Honourable fauour I humbly rest at your Honours commaund I. B. PETER MOVLIN his Aduertisement to the READER OVR Lord Iesus being tempted by the Scribes and Pharisees with captious questions satisfied them by the holy Scriptures We in the like cause and kinde are questioned and incombred But wee easilie come out and free our selues by the same meanes For we cut off with the sword of the Word these knots of intricate Questions wreathed of purpose to entangle mens mindes A farre off they seeme Gardian knots but at hand no better then Spiders webs not able to endure the least winde or breath of Truth They catch nothing but Flies but light and giddy spirits carryed away with euery first blast of wordly hopes Master Cotton a man full of questions hath proposed them in diuers fashions to sundry sorts of spirits We haue had our part For hee hauing often-times shewed his dexteritie in his subtilly-conceiued and finely-filed questions they to whom he hath proposed them haue brought them vnto me and desired my answere vnto them I haue alwaies satisfied them but he suppressing my Answeres hath still gone on to make new Questions pleasing himselfe onely in the Office of an Inquisitor There is good sufficiencie required in making good and fit Demands but more in giuing them apt Answeres To moue difficulties without adding any Answeres or Solutions is like the Sunne in March which drawes humours but dissolues them not It may be because hee is pearched in so high a place as to be the Kings Confessor he thinks he may securely spit on euery Passenger without any returne of such a wrong Or happily he takes delight to cut out worke for idle joke But it is easier to tye then vntie a knot Or it may be that the streame and torrent of his worldly or ciuill affayres do draw his minde some other wayes and that the interposition of the earth doth ecclipse the clearenesse and brightnesse of his spirit These are the causes of his silence as farre as I am able to deuine He then following his questioning course to put impediment to Ministers in their better imployments hath lately put into the hands of some Honourable Personages 32. Questions vnanswerable as he accounts them I haue readily and speedily answered them and to returne him double pay I haue sent him 64. other Demands to see whether he hath as good dexteritie and facilitie in answering as he hath edge and itch in asking and questioning He shall much deceiue me if he make any answere He should also be the first that hath vndertaken to doe it At the least this profit I shall receiue by it that if he answere not my Demands I shall be for euer hereafter freed from answering his and he shall no longer vaunt as hee hath often done that we haue nothing to answere him The Answeres to the 22. and 29. Demands are corrected and much enlarged Farewell TVVO AND THIRTIE DEMANDS PROPOVNDED BY Father COTTON 1 FIRST let those of the pretended Religion shew vs where it is written that there are but two Sacraments to wit Baptisme and the Supper and in what place in the Scripture they be called Sacraments 2 That Children may be saued by the sole faith of their Parents without being baptised and that therefore Baptisme is not of absolute necessitie 3 That Baptisme must not be administred without a Sermon 4 That it is not lawfull to make the signe of the Crosse 5 That we may not hallow water and being hallowed that we ought not to vse it 6 That the Bread of the Supper is onely the figure of the body of Iesus Christ 7 That the Church may erre 8 That we must not receiue Traditions 9 That the Saints in glory cannot heare our prayers 10 That Priests and religious persons may breake their vow of Obedience Chastitie and Pouertie which they haue made vnto God 11 That the estate of Marriage is more acceptable to God then single life 12 That the Bookes of the Machabees of Wisdome of Ecclesiasticus of Tobias of Baruch are Apocriphall 13 That Iesus Christ descended not into hell for the soules of the Fathers that attended his comming or rather that before the Ascention of Iesus Christ the soules of the Saints were receiued into heauen not into Limbus or into any other third place 14 That wee ought not to confesse our sinnes but to God onely 15 That Faith onely doth Iustifie 16 That the punishment of sinne is taken away together with the fault 17 That God created not all men of like condition but that hee created some to saluation and others to eternall damnation 18 That euery man in particular hath not his particular Angell to his guardian 19 That it is not lawfull to salute this Angell or others eyther in generall or in

that kinde of Primacie for the which they plead so hard in these dayes 1 For had the Apostles knowne that Iesus Christ had giuen the superioritie and command ouer the rest vnto Saint Peter they would neuer after haue contended among themselues about Primacie and that euen the day before the death of IESVS CHRIST Luke 22.24 2 And S. Iohn cap. 1. and S. Paul Gal. 2. would neuer haue named Saint Peter after Saint Andrew and Saint Iames. 3 Neyther would the Apostles haue vnder-taken to haue sent S. Peter to Samaria Acts 8.15 4 Neyther would S. Paul haue said of himselfe that in nothing hee was inferiour to the most excellent Apostles 2 Cor. 11. 12. vvhere hee saith IN NOTHING he taketh away all exception 5 Besides that say that S. Peter had superioritie of Iurisdiction ouer the other Apostles doth it therefore ensue that the same ought to be perpetuall in the Church allso that if one man haue commaund ouer a few that therefore one man must gouerne all the Church throughout the world 6 Doth it also follow that the Bishop or Rome should be his Successor in this Primacie But say these Doctors Saint Peter dyed at Rome Admit it were so but Iesus Christ dyed at Hierusalem shall the death of Saint Peter at Rome be of greater force to deriue the Primacie to the Bishop of Rome then the death of Iesus Christ in Hierusalem to deriue the Primacie to the Bishop of Hierusalem 7 Againe admit the Pope were Saint Peters Successor doth it follow that hee must succeede him in his Apostleship for others will say that he is not his Successor but in qualitie of Bishop of Rome and thereof there is farre greater appearance for likewise the Bishop of Hierusalem was Successor to Saint Iames and the Bishop of Ephesus succeeded Saint Iohn and Saint Paul in that these Apostles were Bishops of Hierusalem and Ephesus yet were they not their Successors in the function of Apostles 8 Finally were the Pope Saint Peters Successor in qualitie of an Apostle and of the head of the Church had he not long since lost this Succession by reuersing the doctrine of Saint Peter and liuing in the estate of a temporall Monarch not of a spirituall Pastor If then he be Successour to Saint Peter it is in like manner as sicknesse succeedeth health and as an vsurper succeedeth in place of him whom he hath expelled To what purpose are the keyes which serue onely but to shut vp heauen or Simons Barke which hath no other vse then to trafficke withall or his Net which at this day is imployed onely in fishing for Dukedomes and to entangle Common-wealths THREE SCORE and foure Demands propounded to the Iesuites of the COVRT 1. WHether the Doctrine of the Gospell be sufficient to saluation also whether the Gospell be wholy contayned in the new Testament or if there be but a part thereof where we may finde the rest 2 When the Prohibition in these dayes made to the Lay-people that they shall not reade the holy Scripture without especiall permission did first beginne 3 Whether in the holy Scripture there be eyther example or commandement to pray vnto Saints wee aske not whether they pray for the faithfull that are vpon earth but whether the faithfull that are vpon earth ought to pray vnto them and where God commandeth it 4 Sith wee should offend the King if at his hands wee should craue any gift through the merits of some other subiect of his how dare they in the Romish Church speake vnto God in such manner as they dare not speake to man for feare of offending him in crauing at Gods hand saluation through the merits of Saints as the Priest doth in his Masse 5 What assurance haue wee that the blessed Virgin Mary was in body rapt vp into Heauen and there crowned Queene of Heauen For sith shee is so protrayted in all your Churches and the people so taught there ought to be some very assured testimonie of the same 6 Whether the Saints in Paradise haue their distinct charges One ouer France as S. Denise another ouer Spaine as S. Iames another ouer Women with childe as S. Margaret another ouer Hunters as S. Eustace c. Who gaue them those offices also when this opinion first beganne 7 Whether praying vnto Saints be necessary to saluation also whether by praying vnto GOD onely through Iesus Christ we cannot be saued 8 Whether God hath commanded to pray in such a tongue as euen he that prayeth doth not vnderstand and when this custome beganne 9 Whether throughout the holy Scripture we haue eyther commaundement or example to haue in Temples the Image of God or of the Trinitie represented in stone or in painting Also whereas God in the 4. of Deuteronomy vers 15. 16. prohibiteth the representing of him in any grauen similitude or Image be it of male or female whether hee hath since changed this ordinance or if hee haue not changed it wherefore doth the Romish Church dispence therewith 10 Whether in the holy Scripture there be eyther Commandement or example that we ought to kneele before the Images of Saints to kisse cloathe light or sence them c. 11 Whether we ought to adore the Crosse with like adoration as God as Thomas in his 3. Part. quest 25. and Cardinall Caietane vpon the same place and many other Doctors of the Romish Church doe teach Also when the Priest speaking to the Wood saith Aue lignum triumphale I salute thee triumphant Wood whether this Wood vnderstandeth what he saith if they answere that they doe it in the honour of Iesus Christ yet ought the Wood whereto they speake in the honour of Iesus Christ to vnderstand what is said vnto it considering also that to speake to the Wood of the of the Kings Chayre in honour of the King is rather a mockage then an honour to the King and indeede where did God euer command it 12 Whether Iesus Christ hath not paid enough to exempt soules out of the fire of Purgatorie and if he hath paid enough why should any man pay againe that which is alreadie fully paid Why should they againe satisfie Gods iustice for that wherein it is alreadie satsfied what a presumption is it to teach that Iesus Christ hath not satisfied for the paine due to sinnes committed after Baptisme and so to impare the vertue of the death of our Sauiour and in a matter of greatest importance to forgoe a new Article of faith without any testimonie of the holy Scripture 13 Sith also that Iesus Christ is yet an Intercessor and Mediator for those soules which they say are yet in Purgatorie why doe they not immediately come forth at his Intercession but doe still abide there some hundreds or thousands of yeeres as appeareth by the Pardons for fiue or sixe hundred thousand yeeres granted by the Pope 14 Againe inasmuch as other Orders of Fryers are at this time of small esteeme in

that he hath all power in heauen and in earth as also doth the Booke of sacred Ceremonies lib. 1. Sect. 7. cap. 6. 41 Whether the Pope and Church of Rome can at this day make any Articles of faith If they can where is the authoritie that God hath giuen them If they cannot wherefore did Leo the tenth in the Bull Exurge Domine ioyned to the last Councell of Lateran insert this among the Heresies of Luther That he said that the Pope and Church of Rome can make no Articles of faith 42 Whether the second Councell of Nice spake well in saying that Images were equiualent with the Gospell and that we must worship them Also that we may paint Angels because they be corporall that a Temple without Images is nought worth and that of all Heresies it is the greatest to be an enemie to Images 43 Whether the sixe and seauen Councels condemning Pope Honorius of Heresie and the Councell of Constance condemning Pope Iohn the 23. for denying heauen and Hel and teaching that the soules are mortall did beleeue that the Pope cannot erre in faith It skilleth not whether these Councels were well or ill enformed onely wee demaund whether they did beleeue that the Pope cannot erre in faith as they teach at this day 44 1. When the Pope began to weare three Crownes 2. To preach no more 3. To be called God vpon earth and the Diuine Maiestie 4. And King and Prince of all the earth 5. To dispence with oathes and vowes made vnto God 6. To permit marriages within the degrees prohibited by the word of God as of the first with the second degree 7. Not to drinke the Wine out of the Challice but to sucke it out with a Reed 8. To be adored 9. To put whom hee list into the ranke of Saints appointing them their feasts c. 45 Whether the Popes Excommunications cast out against a whole estate for pecuniary matters and ciuill pretensions are of any force and whether they that die in such estate during their Excommunication be for euer damned Also what is the meaning of those words spoken to Saint Peter kill and eate and whether the same be also spoken to the Pope 46 For how much were the voyces of the Cardinals bought in the election of a new Pope in the first age after Iesus Christ Also whether a Prince that hath spent three or foure hundred thousand Crownes to procure a fauourable Pope may presume that all this corruption and these mercenary suffrages were guided by the Spirit of God or whether a Pope thus purchased cannot erre in faith 47 To what a rate are the taxes of absolutions and dispensations of the Chancerie and Penitentiarie of Rome now raised For we haue the Taxe printed at Paris by authority of the Court in the yeere 1520. when all this Marchandise was farre better cheape for hee that had laine with his Mother or with his Gossip paid for his Letters of Absolution fiue grosses He that had slaine his Father or Mother seauen grosses and he that had falsified the Apostolical Letters eighteene grosses And a Priest that had cut off his owne priuities seauenteene grosses But now they pay all in Duccats of the Chamber And the dispensations for the neerest degrees in marriage are not granted but to people of calling and such as are of abilitie as the same Taxe doth set it downe fol. 23. 48 Whether is it greater offence in a Priest to be married or to commit whoredome secretly and which of the two should we most mislike 49 Vpon what sinnes doth the Priest impose greatest penance vpon the blaspheamer of God or vpon him that miscalleth the Pope vpon the Adulterer or vpon him that eateth flesh vpon Good-Friday And what is the reason that euery Bishop may absolue sinnes committed against the Law of God but trespasses committed against the Papall Sea as hindering such as goe to Rome for Pardons or intrusion into a benefice are matters past the Bishops reach and reserued to his Holinesse Hath the Popes authoritie now gotten the vpper hand of the Law of God 50 VVhereof grew the Custome practised euen to this time vpon the day of the Popes Coronation to make him sit on a hollow Chayre called the Chayre of Easement and vvhen ceased the custome of handling his Holinesse priuities vpon that day 51 Whether the Pope did well in establishing the publicke Stewes at Rome whereinto the Prelates repayre openly and with all liberty 52 Where remayned the soules of the Fathers of the old Testament from Christs Resurrection vntill his Ascension 53 And sith the Church of Rome placeth the Infants Limbe vnder the earth where shall it be when the earth shall haue no more being 54 VVhether wee must keepe faith giuen to Heretikes 55 Whether it be well done to say Our Father which art in Heauen before the Image of a Saint as now adayes they doe and the Catechisme of the Tridentine Councell doth allow it 56 Againe in that there were diuers Popes at one time and that the strongest bare it away how can they proue that the strongest was the most lawfull for if he were not so then their succession must haue beene often interrupted and those that followed were the Successors of vsurping Popes being chosen by Cardinals created by the Pope that went before vvho being no lawfull Pope had no iust authoritie to create Cardinals 57 Sith Iesus Christ speaking of the time that shall goe before the Iudgements saith that then there shall be no Faith vpon earth we demand whether then the Church of Rome shall be pure in the Faith and shall not erre in any point but shall yeeld a visible lustre 57 Againe sith the Pope may whether by Iurisdiction as some doe hold or in manner of suffrage fetch soules out of Purgatorie why doth he not fetch them all out wherefore doth hee permit Infants to linger many hundred yeeres in a burning fire though hee be able to pull them out 58 Whether it be to be found in the Word of God that the Bishop may absolue some certaine sinnes which the Priest cannot absolue and whether there be any sinnes which the Pope onely may absolue and are tearmed Cases reserued also when this custome began 59 Wee also demaund vpon what authoritie the Church of Rome is founded and how we may be assured that there is one Church in the world and that the Church of Rome is this true Church For the proofe hereof the Doctors of the Romish Church cannot produce any testimonie out of the holy Scripture For in as much as they say that it is the Church that giueth authoritie to the Scripture it appeareth that this Church cannot be founded vpon the Scripture and that the Scripture cannot conferre any authoritie vnto it The foundation and support of a house cannot be founded vpon the house 60 Whether it standeth with the Holinesse of him that tearmeth himselfe the Vicar