that anie man is to be blamed Aug. â—…ib 16. de civit Dei c. 37. 3. Confession of Partie TO prescrybe anie choyse of meat sayth Cardinall Cajetan forbidding another it disagreeth altogether from the whole doctrine of the Gospell Cajet comment p. 252. As hee is cited by Eckius in indice errorum Cajetani CHAP. VII OF THE MARRIAGE of the Clergie That the same is lawfull 1. Authoritie of Scripture HEb 13.4 Marriage is honourable in all Therefore in the clergie 1. Cor. 7.2 To avoyde Fornication leâ—… everie man haue his owne Wyfe and let everie woman haue her owne Husband If everie man then bee permitted to haue the remedie of Marriage then Clergie-men are not debarred Verse 9. But if they to wit the vnmarried cannot containe let them marrie for it is better to marrie than burne But the Romane Doctors will say That it is better to burne in lust yea to commit adultery for the quenching there-of than that a Clergie-man marrie Bellarm. lib. de monachis c. 34. § est autem and their canon law causa 27. q. 1. c. 21. sayeth even the lyke 1. Timoth. 3.2 A Bishop then must bee blamelesse the husband of one wife But the Pope will crosse Paul and say That hee must bee the husband of no wife So well doeth Trueth and Errour agree 1. Cor. 9.5 Haue wee not power to leade about a Sister a Wyfe as well as other Apostles and as the brethren of the Lord and Cephas Remarke then That the verie Apostles and Peter were married men and forsooke not their wiues companie even in the time of their Apostleship 1. Tim. 4.1.3 And the Spirit speaketh manifestlie that in the latter tymes some shall depart from the fayth giving heed to seducing spirits and doctrines of devils c. forbidding to marrie Note then That forbidding anie sort of persons or calling to marrie is a cleare note of an Apostaticke Church seduced by errour and venting the doctrine of Satan 2. Witnessing of Antiquitie NOw the Apostle admitteth that he shall bee the husband of one wyfe sayeth Clemens whether hee bee Presbyter or Deacon or laicke vsing marriage without reproofe Clemens Alex. lib. 3. stroÌ„ And hee preasseth to stop the mouthes of Hereticks sayeth Chrysostome that condemneth marriage showing that it is so voyde of anie fault yea it is so precious that a man may there-with be advanced to the holy order of a Bishop Chrys in 1. ad Tit. hom 2. 3. Confession of Partie BY the decreet of the Councell of Gangra sayth Alphonsus it is most clearlie evident that by the Law of God single lyfe is no-wise needfull to the receiving of holie orders nor yet is marriage sayth hee prejudiciall to Priesthood Alphon. de castro verbo sacerdotium CHAP. VIII OF SINNE §. I. That Concupiscence which remaineth in the regenerate is Sinne properlie against that decreet of Trent sess 5. 1. Authoritie of Scripture ROm 7.7 Nay I had not knowne sinne but by the Law for I had not knowne concupiscence except the Law had sayde Thou shalt not covet Verse 23. But I see another law in my members warring against the law of my mynd c. Note then That Concupiscence is sinne properlie because it is forbidden by the Law And secondlie because it rebelleth against the Law and therefore the Apostle calleth concupiscence sinne properlie when hee expresselie sayeth Verse 17. Now then it is no more I that doe it but sinne that dwelleth in mee Againe 1. Iohn 1.8 If we say that wee haue no sinne wee deceiue our selues and the trueth is not in vs. But remarke that if concupiscence were not sinne in the godlie they might at some tyme say having their actuall sinnes purged That there were not sinne anie more in them 2. Witnessing of Antiquitie COncupiscence of the flesh sayeth Augustine against which the good spirit desyreth is sinne because it rebelleth against the dominion of the mynde Aug. contra Iulian. Pelag. lib. 5. c. 5. 3. Confession of Partie COncupiscence is formallie sin sayth Cajetan in so farre as it is a part of originall sinne Cajet in Rom. 7. §. 2. That all Sinne is mortall by nature and none are veniall but onlie by Grace to those that are penitent 1. Authoritie of Scripture ROm. 6.20 For the vvages of sinne is death Note heere That there is not an exception of anie sort of sinne from deserving death therefore all sinne is pronounced mortall 1. Iohn 3.4 Who-so-ever committeth sinne transgresseth the Law for sinne is the transgression of the Law Gal. 3.10 But cursed is everie one that continueth not in all things vvhich are vvritten in the booke of the Law to doe them Note therefore That wee see if it deserue once to bee called sinne properlie it deserveth also the curse of the Law which is death eternall and consequentlie is mortall 1. Ioh. 1.7 And the Blood of Iesus Christ His Sonne cleanseth vs from all Sinne. Remarke then If all sinne requireth Christs Blood shed and death to purge it then all sinne deserveth death and therefore is mortall Mat. 12.36 But I say to you That everie ydle vvord that men shall speake they shall giue account there-of at the day of judgement Note then That at the day of judgement those sinnes which Papists call Veniall will prooue then Mortall because they will bee punished with eternall death seeing no temporall or lighter punishment is to bee then inflicted or there-after sustained 2. Witnessing of Antiquiâ—ie THose which wee thinke to be small sinnes sayeth Ierome exclude vs from the Kingdome of God Hieron in 5. c. ad Galat. 3. Confession of Partie SInnes which are called Veniall sayth Vega de justif lib. 14. c. 13. § decet they are properlie and simplie sinnes therefore wee see that they are aeque peccata altho not aequaliter peccata and consequentlie mortall So also sayth Cajetan on Matth. 5.19 By the least are vnderstood sayeth hee even those whose transgression is mortall Cajet comment p. 294. as he is cited by Eckius in indice errorum Cajetani CHAP. IX OF PREDESTINATION That wee were not predestinated vnto lyfe for our fore-seene good workeâ— as the cause but vnto good workes as the fruits and that of meere grace 1. Authoritie of Scripture EPhes 2.8 For by Grace ye are saved through Faith that not of your selues it is the gift of God Not of vvorks lest anie man should boast for vvee are his vvorkmanship created in Christ Iesus vnto good vvorks which God hath before ordained that vvee should vvalke in them Note then That good works as Bernard sayeth are the way where-in wee must walke to the kingdome but not the cause why either in election or glorificatâ—on it is bestowed vpon vs. Eph. 1.4 According as hee hath chosen vs in Him before the foundation of the World that vvee should bee holie and vvithout blame before Him in loue Having predestinated vs vnto the adoption of children by Iesus Christ to Himselfe according to the good pleasure of
then there remaineth not the guilt of anie sinne nor the condemning to anie satisfactorie punishment to bee sustained by anie of God's Elect heere-after in anie fyerie Purgatorie 2. Witnessing of Antiquitie CHRIST by his death saith August and by that onelie one true Sacrifice offered for vs hath purged away abolished and put out what-so-ever sort of faults where-by wee were detained justlie by principalities and powers as guiltle to vnder-lye punishment Aug. lib. 4. de trinitat cap. 13. As also the same sayth Pope Leo. Epist. 81. ad Monachos Palestinos 3. Confession of Partie CHRIST hy his death sayth Lombard and by that one true sacrifice of his hath abolished what-so-ever faults wee had where-by wee were holden by Satan to vnder-goe punishment Lomb. lib. 3. sent dist 19. Lyke-wyse wee confesse sayeth Bellarmine that Christ hath satisfyed to his Father for vs and for the whole world perfectlie yea most fullie as manie Scriptures teach vs. Bell. lib. 2. de indulg c. 7. § quod enim §. 2. That Christ freeth the Godlie from all punishment heere-after as well as from all guilt heere 1. Authoritie of Scripture ISai. 53.4 Surelie hee hath borne our griefes and carried our sorrowes Note then That if Christ hath borne our sinnes no other-wise than by sustaining the whole punishment due for them for that ende to discharge vs of the same nam si tulit abstulit it followeth then that no part there-of heereafter abydeth to bee sustained by vs. Verse 5. And by his stripes wee are healed Note then That as bodilie healing standeth in this that the paine is whollie taken away so our healing by Christ's stripes importeth this that the whole punishment of sinne is taken away Rom. 8.1 There is no condemnation to them that are in Christ. If then there bee no condemnation therefore there is not as the Papists say some condemnation to wit to the suffering of a temporall punishment hereafter in the fyre of Purgatorie Col. 1.19 In him all fulnesse dwelleth Note then That seeing all fulnesse of Salvation is in Christ and of his fulnesse wee all receiue as sayeth Sainct Iohn 1.16 Therefore wee receiue full deliverie from all punishment of sinne as well as from all guilt there-of Heb. 10.14 By one offering hee hath perfected for ever them that are sanctified Note therefore That hee hath perfectlie delivered them from all sort of sinne and from all sort of punishment other-wise hee could not bee saide to perfect or perfectlie saue Coloss 2.13 Having freelie forgiven all your trespasses Matth. 6.12 And forgiue vs our debts as vvee forgiue our debtors Out of both which places then remarke if our sinnes be our debt as Matthew calleth them and that they are all freelie forgiven as Paul witnesseth then all payment of them or punishment for them is lyke-wyse freelie discharged and wee there-of fred It beeing against sense to affirme other-wise to wit that the whole debt should be discharged but not the whole payment Note lyke-wyse That wee craue forgiuenesse as wee forgiue others and God promiseth such forgiuenesse to vs as wee giue to others But hee willeth vs to forgiue others fullie and freelie as Matth. 18.35 is evident without keeping the least purpose of the meanest revenge in heart vnto them Therefore such is his owne forgiuenesse to vs without keeping the least purpose of tormenting vs in a fyre as hote as Hell after death and there-after that hee hath forgiven vs freelie 2. Witnessing of Antiquitie WHere there is grace sayeth Chrysostome there is pardon and where there is pardon there is no punishment at all Chrysost hom 8. in Epist. ad Rom. Therefore sayth Augustine Christ by vnder-going the punishment and not the guilt hath abrogated both the punishment and the guilt Serm. 37. de verbis Domini 3. Confession of Partie THe sufferings of Christ sayth Bellarmine are able to expiate all sinne originall and actuall mortall and veniall and all punishment eternall and temporall and all this by it selfe alone Bell. lib. 2. de indulg c. 5. § at non §. 3. That no man can satisfie for his sinnes in anie measure neither here nor in Purgatorie 1. Authoritie of Scripture ISai. 63.3 I haue troden the Wine-presse alone and of all the people there vvas none vvith mee Marke then If Christ was onlie able to treade the Wine-presse of God's wrath then hee alone is able to satisfye for sinne for both these are one and all man is excluded 1. Tim. 2.6 Who gaue Himselfe a Ransome for all Note then That a Ransome or satisfaction for sinne must bee of an infinite value such as no suffering of man can bee and therefore the Sonne of God behoved to giue Him-selfe who was of infinite power and majestie to bee this Ransome for sinne Heb. 1.3 When Hee had by him selfe purged our sinnes hee sate downe on the right hand of the Majestie on high Remarke then That to purge sinne is the priviledge of Christ which hee reserveth onlie to him-selfe by him-selfe and his owne sufferings allanerlie doing that and not by others or anie of their sufferings heere or hence permitting that to bee done Heb. 7.25 Wherefore hee is able to saue them to the vtter-most that come vnto God by him Note then If Christ saveth vs to the vtter-most there remaineth no place for humane satisfaction Acts 4.12 Neither is there salvation in anie other c. Note then That if all our salvation be in Christ and flow from him onlie then it is not in anie measure in our selues and from our selues so that wee our selues in respect of our owne satisfactions may not bee called our owne redeemers as the Papistes blasphemouslie teach and the Councell of Trent hath in effect decreed Bell. l. 1. de indulg c. 4. § sexta Col. 1.19 In him all fulnesse dwelleth and by him even by the blood of his crosse are all things reconciled Advert then That our reconciliation to God is onelie attributed to the satisfaction of Christ's blood-shed on the Crosse and therefore no humane satisfaction hath place in this worke seeing reconciliation is the worke of a Mediator and our Mediator behoved to participate of both natures that in himselfe and by him-selfe hee might reconcile both Revel 7.14 And hee saide to mee These are they vvhich came out of great tribulation and haue vvashed their Robes and made them vvhite in the blood of the Lambe Note therefore That the verie Martyres that suffer for Christ acknowledge onlie the blood of Christ to bee the perfect satisfaction and expiation of their sinnes and therefore are saide to make their Robes whyte by dipping them no-wise in their owne blood of Martyrdome as anie way purging or satisfactorie but onelie in the blood of the Lambe of God that taketh away the sinnes of the World 2. Witnessing of Antiquitie BY what paines and what fastings can wee wash away our sinnes saith Ambrose in Psal 118. Serm. 20. For the onlie painfull suffering of the second Adam sayth
bee the treasurie of the Church for the helpe of others to Heaven that vvant merits to bee disposed of onlie and dispensed by papall indulgences as the the Romanists teach 1. Authoritie of Scripture THIS errour might seeme alreadie sufficientlie convinced while as it is clearlie proven that no Sainct was ever yet able for them-selues eyther by their workes or sufferinges to merite Eternall lyfe Yet for farder conviction let these places of Scripture raze the foundation of this loftie Errour Isai 43.11 I even I am the Lord and beside Mee there is no Saviour But the Doctors of Rome say That it is no absurditie to say that beside Him there are Saincts also who may bee called our saviours in a part for so sayeth Bellarmine Lib. 1. de Indulg Cap. 4. § sexta and that by the great heape sayth hee cap. 2. § tamen of their super-aboundant sufferings they are able to expiate exceeding manie and great sinnes of other men and so by this doctrine of theirs ye see they giue the Lord flatlie the lie Ezek. 18.20 The righteousnesse of the righteous shall bee vpon him and the vvickednesse of the vvicked shall bee vpon him Remarke then that it shall not bee vpon another but vpon him-selfe and that it is a straâ—ge madnesse in Poperie that so stiffelie they will deny that the righteousnesse of Christ can bee imputed to vs or made ours in justification but will affirme that the righteousnesse of Saincts and her men may bee made ours by their Pope's Indulgences Act. 4.12 Neither is there salvation in anie other for there is none other Name vnder Heaven given amongst men where-by wee must bee saved Loe heere Full salvation attributed to Christ onlie excluding all others vnder Heaven from having anie part in the glorie of that worke 1. Cor. 1.13 Is Christ divyded was Paul crucified for you or were yee baptized in the name of Paul Note therefore That to make Christ's merit and sufferings to expiate some sins and punishments and the merites and sufferinges of Saincts to expiate other sinnes both manie and great and other punishments if this bee not to divide Christ and to divide the worke of man's salvation betweene the Creator and the creature Of whome wee may lyke-wyse inquire at them Were these Saincts crucified for man-kynde or was ever anie man baptized in their name And if not then their sufferings can-not bee our satisfactions nor can anie thing super-abound in them to expiate the sinnes of other men for for this ende onlie Christ was crucified and for this cause are wee in Christ's Name also baptized professing by his blood-shed and sufferings alone that wee haue full ablution and expiation of our sinnes therefore is it sayde by him-selfe I haue troden the wine-presse alone and of the people there was none with mee Isai 63.3 Heb. 10.14 By one offering hee hath perfected for ever them that are sanctified That is as is sayde Heb. 7.25 Hee hath perfectlie saved them Note therefore That he hath left no supplement to bee made by others Coloss 1.19.20 In him all fulnesse dwelleth there is no defect then in his sufferinges nor no neede on our part to goe anie-where else and by him and not by others even by the blood of his Crosse and not by the sufferinges of Saincts are all things reconciled sayth the Apostle Matth. 25.9 But the vvise answered saying Not so lest there bee not eneugh for vs and you Remarke then That the Elect Saincts figured by the wise Virgines haue no more sanctification than will bee found eneugh to them-selues onlie and therefore that the same is not so super-aboundant that they may spare to others 2. Cor. 5.10 For vve must all appeare before the judgement seate of Christ that everie one may receiue the things done in his bodie not then in the bodies of others according to that vvhich him-selfe hath done vvhether it bee good or bad Therefore not according to the good which another hath done and which thorow super-aboundance hath beene left in the treasure of the Church to helpe others to Heaven Revel 14.13 And I heard a voyce from Heaven saying to me Write Blessed are the dead vvhich die in the Lord from hence-foorth yea sayeth the Spirit that they may rest from their labours and their works follow them Remarke then That their works byde not behinde them-selues to bee applyed or imployed for the helpe of others but they follow them for the witnessing of their fayth and the increase of glorie to them-selues CHAP. XIIII OF PVRGATORIE §. 1. That the godlie are purged from all sinnes what-so-ever heere and that by Christ's blood allanerlie so that there remaineth no sort of sinnes to bee purged after this lyfe in anie fyerie Purgatorie 1. Authoritie of Scripture EZek 18.22 If a sinner turne I will forget all his iniquities Note then At the verie instaÌ„t of our conversion that wee are purged from all our sinnes what-so-ever and so no veniall sinnes are left to bee purged else-where Isai 38.17 Thou bast in louâ—… delivered my soule from the pit oâ—… corruption for thou hast cast aâ—… my sinnes behinde thy backe Note then That none are reserved to bee satisfied for by man him-selfe in anie imagined Purgatorie but all are casten behind the Lord's backe Psal 51.7.9 Wash mee and I shall bee vvhiter than the Snow hide thy face from my sinnes and blot out all mine iniquities Remarke therefore That where God purgeth the partie purged is made so cleane that there remaineth not the least spot behinde to bee taken away by anie after Purgatorie and it is not some of our greater sinnes onelie but hee blotteth out all our iniquities what-so-ever where hee showeth mercie so that the partie is made whyter than the Snow Col. 2.13 And yee being dead in your sinnes and in the vncircumcision of your flesh he hath quickened together vvith him having forgiven all your trespasses Note then That none are excepted Heb. 10.14 By one offering hath hee perfected for ever them that are sanctified That is as Heb. 7.25 is sayde Hee hath perfectlie saved them And if this bee it followeth that hee hath left no sinne nor no punishment heere-after for sinne vntaken away and so no supplement to bee made to his satisfaction by any sufferinges of ours in an imagined Purgatorie 1. Iohn 1.7 And the Blood of Iesus Christ his Sonne purgeth vs from all sinne Note then How clearlie this errour of Poperie is heere-by convinced that sayeth that his blood purgeth vs onlie from mortall sinne and that there is a fire after this life that purgeth vs from veniall sinnes and temporall punishments where-as the Spirit of God sayeth that Christ's blood purgeth vs from all sinne and so giveth flatlie this spirit of errour the lie Rom. 8.33 Who shall lay anie thing to the charge of God's Elect It is God that justifieth Or who shall condemne seeing Christ hath died Note If Christ's death then and the merite there-of hath abrogated all
His Will To the praise of the glorie of His grace vvherein Hee hath made vs accepted in His beloved Marke then That our election is not for our fore-seene holinesse but that we should bee holie and the ground there-of is set downe therefore to bee the good pleasure of the Lord's will and the ende of all is the praise onelie of the glorie of His owne grace and so no praise to vs for anie fore-seene merit Rom 9.15 For hee sayeth to Moses I vvill haue mercie on whom I vvill haue mercie and I vvill haue compassion on vvhom I vvill haue compassion So then it is not of him that vvilleth nor of him that runneth but of God that showeth mercie Note then That the cause of our election is in God himselfe to wit free mercie and not in man of fore-seene merit 2. Witnessing of Antiquitie AVgustine thus sayeth to the Pelagian Hereticks Yee say that Iacob was loved sayth hee for his future works which God fore-saw that he was to doe and so yee contradict the Apostle who sayth That it was not of works as if hee might not haue saide that it was not of his present workes but of his future works But hee sayeth simplie that it was of no works at all that grace might bee commended Aug. lib. 2. contra epist 2. Pelagianor c. 7. As also if the cause bee asked sayeth Fulgentius of the predestination of the godlie there is none other but the onlie free mercie of God to be found Fulg. lib. 1. ad Monimum f. 10. 3. Confession of Partie ANd that wee are elect not onlie freelie but also without the fore-sight of good workes the Apostle teacheth Rom. 9. sayth Bellarmine lib. 2. de gratia lib. arb c. 10. § esse denique As also Estius affirmeth that this opinion anent predestination to wit that the same is not of fore-seene fayth and good works is maintained by most of all their Schoole-men where-of he rehearseth sixteene by name of the most famous Estius in lib. 1. sent dist 41. § quarto CHAP. X. OF VOCATION §. I. That there is no fore-going preparations in vs naturallie vnto our effectuall calling by grace as merits of congruitie 1. Authoritie of Scripture 2. TIm 1.9 Who hath saved vs called vs with an holie calling not according to our vvorks but according to his owne purpose and grace vvhich vvas given vs in Christ Iesus before the World began Note then That preparatorie works in vs is altogether excluded and all attributed onlie to meere grace in our effectuall calling Ephes 2.3.4.5 Amongst whom also wee all had our conversation in tymes past in the lusts of our flesh fulfilling the desires of the flâ—sh and of the minde and were by nature the children of vvrath even as others But God vvho is rich in mercie for his great loue vvhere-vvith hee hath loved vs Even when wee were dead in sinnes hath quickened vs together with Christ for by grace yee are saved Consider then Before our effectuall calling what wicked workes the Apostle showeth doeth preceede in all men meriting wrath and not anie gracious calling and seeing wee are all dead in sinne before our calling what preparations can bee in a dead man of himselfe to his quickening and reviving againe Tit. 3.3 For we our selues also were some-tymes foolish disobedient deceived serving divers lustes and pleasures living in malice and envy hatefull and hating one another But after that the kindnesse and loue of God our Saviour toward man appeared not by works of righteousnesse which wee had done but according to his mercie hee hath saved vs by the washing of regeneration and renewing of the holy Ghost Note then What sort of workes the Apostle reckoneth vp which preceedeth our calling from which hee exeemeth not himselfe being a bloodie persecuter immediatelie before his calling and had no other works of fore-going preparation but persecution of Christs members even as Manasseh Rom. 8.7 For the carnall mynde is enimitie against God for it is not subject to the Law of God neither indeed can bee I aske then How can it prepare it selfe vnto Gods calling vnto whom it is enimitie or fit it selfe to bee subject to Gods Law which the Apostle sayeth is impossible to it 2. Witnessing of Antiquitie THe Elect hee preventeth with grace being altogether vnworthie of mercie sayth Fulgentius lib. 1. ad Monimum f. 5. with whom homologateth Augustine enchiridio ad Laurentium c. 30. 3. Confession of Partie WHerefore I see most learned and godlie men incline sayeth Vega vnto this that the Church should reject that merit which they call de congruo Vega Iesuit lib. 8. de justif c. 8. § quia §. 2. That the first conversion of a Sinner is a worke onlie of meere grace and not partlie flowing from man's free will 1. Authoritie of Scripture EZek. 36.26 A new heart also I will giue you and a new spirit will I put within you and I will take away the stonie heart out of your flesh and I will giue you an heart of flesh Note then That by taking away the olde heart al-together hee showeth that there is no fitnesse in our naturall disposition to will or co-operate with his grace and that by giving a new heart al-together that it is hee that worketh in vs by his grace both the willing of our conversion as also the performance thereof as the onlie Author and finisher of our faith Iohn 15.16 Yee haue not chosen mee but I haue chosen you c. But note that if it bee in our will to imbrace grace offered or not to imbrace it as the Papists say then it will follow that by the power of our owne free-will accepting of grace which is indifferentlie offered to all alyke that wee choose God and hee not vs. 1. Cor. 4.7 For who hath made thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why doest thou glorie as if thou hadst not received it To this Question a Papist would answere that the power of his owne free-will that accepted grace offered made him to differ from another and not God or the power of his grace onlie Hee will also say according to their doctrine that in the worke of his conversion hee had freedome of will which hee did not receiue by grace and therefore hath that where-of to glorie which hee received not 2. Cor. 3.5 Not that wee are sufficient of our selues to thinke anie thing as of our selues but our sufficiencie is of God Note therefore That our abilitie to will our owne conversion or to accept grace offered is all of God allanerlie Philip. 2.13 For it is God which worketh in you both to will and to doe of his good pleasure Remarke then That it is expresselie called Gods worke in vs of effectuall grace to bee willing of our owne conversion and not a freedome by nature Ephes 2.5 Even when wee were dead in sinnes he hath quickened vs together with
Christ for by grace yee are saved Note then As a dead man of himselfe cannot will his owne quickening but is meerlie passiue in the act there-of so neither can a dead man in sinne of himselfe will his owne conversion but is meerlie also a sufferer in his first turning to God Iohn 6.44 No man can come to Mee except the Father draw him Note then When Hee sayeth No man can come that hee breaketh sayth Saint Ierome the prowde freedome of man's will Hieron lib. 3. adn Pelagianos 2. Witnessing of Antiquitie THey are not my words but the Apostles sayeth Bernard that anie good that can bee whether to thinke or will or doe the good which hee willeth hee ascrybeth all to God and nowise to his owne free-will Bern. tract de gra lib. arb prope finem So also Augustine lib. de spiritu litera c. 3. 3. Confession of Partie THe Scripture therefore sayeth Bellarmine both by words and similitudes everie-where cryeth that a sinner cannot in anie sort dispose himselfe to receiue grace Bellar. lib. 6. de lib. arb c. 5. § huc denique CHAP. XI OF IVSTIFICATION §. I. That wee are justified by Fayth onlie as the hand or instrument that layeth holde on GODS free mercie and CHRISTS merit for our absolution 1. Authoritie of Scripture ROm 5.1 Therefore beeing justified by Fayth we haue peace vvith God through our Lord Iesus Christ. Rom. 3.28 Wee conclude then that a man is justified by fayth vvithout the deeds of the Law Note then That fayth is made the onlie instrument and all other righteousnesse except Christs whereon fayth layeth onlie holde is expresselie excluded Gal. 2.16 Knowing that a man is not justified by the vvorks of the Law but by the faith of Iesus Christ even vve haue therefore believed in Iesus Christ that vvee might bee justified by the fayth of Christ and not by the vvorks of the Law for by the vvorks of the Law shall no flesh bee justified Wee see then againe anie inherent righteousnesse in man which is his obedience to the Law al-together excluded from having place in our justification and that the righteousnesse of Christ alone is that where-on fayth onlie layeth holde for our absolution Therefore the Apostle sayth Rom. 5.9 Much more then being now justified by his blood vvee shall bee saved from vvrath thorow him 2. Witnessing of Antiquitie THis is ordained by God sayeth Ambrose that who believeth in Christ shall bee saved without works by fayth onelie getting the free remission of his sinnes Ambrose in 1. Cor. cap. 1. Therefore sayeth Bernard a penitent sinner being justified by fayth alone shall haue peace with God Bern. Serm. 22. in Cant. 3. Confession of Partie IN that the Protestants vrge ever saith Cassander that wee are justified by fayth onelie it is the more tollerable seeing they expound that by fayth they vnderstand grace that is correspondent there-to So that it is all one to bee justified by fayth onlie as to bee justified by grace and not by workes Cass consult art 4. §. 2. That wee are not justified by our works before God or that no inherent righteousnesse in vs is the formall cause of our justification 1. Authoritie of Scripture ROm. 3.20 Therefore by the deeds of the Law there shall no flesh bee justified in his sight For Verse 24. Wee are justified freelie by his grace thorow the redemption that is in Iesus Christ. Rom. 11.6 And if by grace then it is no more of vvorks otherwyse grace is no more grace but if it bee of vvorks then it is no more grace other-wyse vvorke is no more vvorke Rom. 4.4 Now to him that vvorketh is the reward not reckoned of grace but of debt Verse 2. For if Abraham were justified by vvorks hee hath vvhereof to glorie but not before God Rom. 3.27 Where is boasting then it is excluded By vvhat Law of vvorkes nay but by the Law of fayth Remarke then That by all the former places our workes are expresselie debarred from having anie place in justification which is by grace and grace and our inherent righteousnesse are so opposed in that worke that they can not consist but the one is ever destructiue of the other Note also That the Apostle cleareth playnlie that place of Iames 2.21 showing that Abraham's justifying by works was not before God but by them that hee was declared onlie before men to bee righteous and just Rom. 5.16 And not as it was by one that sinned so is the gift for the judgement vvas by one vnto condemnation but the free gift is of manie offences vnto justification Note then That our justification standeth in the remission of sinnes and this remission is a free gift and if it be a free gift then it is not of debt and if not of debt then not of our workes as the Apostle had formerlie concluded Rom. 4.4 Gal. 5.4 Who-so-ever then of you are justified by the law yee are fallen from grace Note then That the fleeing to our owne righteousnesse in justification is called an head-longs falling from grace to perdition 2. Witnessing of Antiquitie THE redemption of the Blood of Christ should bee vile in our eyes sayeth Ambrose nor should the prerogatiue of mens works succumbe to the mercie of God if justification which is by grace were due vnto anie preceeding merits So that it should not bee the gift of the free bestower but the reward oâ—… the meriting worker Amb. lib. 1. de voc gentium c. 5. Remarke heere That both our first justification and that vvhich they call the second even to the ende of our lyfe is onlie of meere grace 3. Confession of Partie WEE are saide freelie to bee justified sayth Benius because nothing that preceedeth our justification whether it bee fayth or works deserveth the grace of justification Benius de efficaci Dei auxilio c. 18. Vasques also the Iesuit rightlie observeth thus to wit That a number of their most learned Doctors whom hee accounteth good Catholicks differ in this point onlie in words but agree in deede Of which number hee nameth Vilhelmus Parisiensis Scotus Occam Gregorie Ariminensis Gabriel Biel Antididagma Coloniense Enchiridion Coloniense Iohannes Bunderius Alphonsus de Castro and Andreas Vega who was present at the handeling of this matter at the Councell of Trent Vasques in 1. 2. quast 114. disp 214. c. 1. §. 3. That it is Christ's righteousnesse onlie which in justification is imputed vnto vs vnto remission of sinnes 1. Authoritie of Scripture ISai. 53.5 But hee vvas vvounded for our transgressions hee vvas brused for our iniquities the chastisement of our peace was vpon him and with his stripes vvee are healed Note then That by Christ's stripes and satisfaction is our healing or justification that this satisfaction of Christs is made ours onlie by imputation that Romane Doctor confesseth Bellarmine lib. 2. de justificatione c. 10. § deinde Ier. 23.6 In his dayes Iudah shall bee saved and Israel shall dwell safelie and
Bernard purgeth them whom the only sinne of the first defyled and not that anie man 's owne satisfactions can availe for him-selfe for what is our pennance but that if wee suffer not together wee can-not reigne together Bern. de verbis lib. Iob. in sex 3. Confession of Partie THe sufferings of Christ is of an infinite value and therefore to joyne the satisfactions of the sufferings of the godlie there-vnto is al-together superfluous sayth Durandus Mairones cited by Bellarmine l. 1. de indulg c. 4. § tertia As al-so the verie glosse of the canon Law Dist 1. de penitentia verbis Dic quod c. sayeth that it is neither by contrition of heart nor confession of mouth that sinnes are for-given but onelie by the free grace of God but the contrition of the heart is a signe in-deed that our sinnes are for-given as externall pennance is a signe of the contrition of the heart say they which contrition even free grace preceedeth §. 4. That the Soules of the Godlie after Death goe immediatelie to Glorie and to no mid place of torment 1. Authoritie of Scripture ISai. 57.1 The Righteous is taken away from the evill to come hee shall enter into peace Note then That there is no middle estate nor place spoken of but that immediatelie is subjoyned vnto the righteous man's departure out of this life his present entrie in-to peace and therefore in-to no torment Luke 16.25 And Abraham sayde to him Sonne remember that thou didst receiue good things in thy lyfe-tyme and Lazarus lyke-wyse evill but now hee is comforted and thou art tormented Remarke therefore That wee haue onlie two places mentionate in Scripture whither soules goe immediatelie after death to wit a place of Comfort which is Heaven to the godlie and a place of Torment which is Hell to the Wicked Luke 23.43 And Iesus saide vnto him Verelie I say vnto thee this day thou shalt bee vvith mee in Paradise Loe then immediatlie after death the Heavenlie Paradise is promised to the penitent thiefe and so is it al-so given to all other penitent sinners 2. Cor. 5.1 For vve know that if our earthlie house of this tabernacle vvere dissolved vvee haue a building of God an house not made vvith hands eternall in the Heavens Note then That the Apostle showeth that after this mortall lyfe endeth wee get instantlie a better in the Heavens and this Bellarmine him-selfe in those same words collecteth out of this foresaide place Bell. l. 1. de sanct c. 3. § denique and therefore thus concludeth Wherefore sayeth hee it is good for vs to die soone in this World that wee may quicklie begin to liue in Heaven Verse 8. Wee are confident I say and vvilling rather to bee absent from the bodie and to be present vvith the Lord. Note then That there is no mid estate of the godlie soule departing but as soone as it departeth out of the bodie and is absent there-fra instantlie it entereth in Heaven and is present with the Lord. Phil. 1.23 Having a desire to bee dissolved and to bee with Christ vvhich is farre better VVee see then Vpon the dissolution of the soule from the bodie followeth instantlie the conjunction there-of with Christ Revel 14.13 Blessed are the dead vvhich die in the Lord from hence-foorth now sayeth the Spirit that they may rest from their labours and their vvorkes follow them Remarke then That the godlie instantlie after death become blessed and immediatelie rest and are rewarded in glorie 2. Witnessing of Antiquitie AFter the departure of the soule from the bodie instantlie sayth Iustinus the soules of the godlie are carried to Paradise and the wicked to Hell Heerevnto agreeth also Augustine medit 22. showing that the soule being loosed from the bodie instantlie goeth to Heaven And againe hee sayeth For the soules of the godlie after their separation from the bodie are in rest but the soules of the wicked sayeth hee suffer punishment vntill the bodies of the one ryse to eternall lyfe and of the other vnto eternall death which is called the second And that hee knew no third place hee testifyeth in his fyft Booke of the Hypognostickes about the midst See Augustine l. 13. de civit Dei c. 8. 3. Confession of Partie THe Apostle's reason sayth Bellarmine 2. Cor. 5.1 is excellent to wit this If this mortall lyfe perish wee haue instantlie an-other farre better in the Heavens Bell. lib. 1. de sanctis c. 3. § denique CHAP. XV. OF CERTAINTIE OF Salvation §. I. That the Godlie may bee assured of their Salvation heere 1. Authoritie of Scripture IOb 19.25 For I know that my Redeemer liveth and that hee shall stand at the latter Day vp-on the Earth Note then That Iob assureth him-selfe that Christ is his Redeemer and therefore that hee shall bee saved by Him eternallie Psal 17.15 As for mee I will beholde thy face in righteousnesse I shall bee satisfied with thy likenesse when I awake Note then That wee see the lyke assurance in David of full salvation to soule and bodie after his resurrection 2. Tim. 4.7.8 I haue fought a good fight I haue finished my course I haue kept the faith from hence-foorth is laide vp for mee the Crowne of Righteousnesse and lest such a great Apostle onlie might seeme justlie to haue such confidence hee subjoyneth and not onlie for me but for all them that loue his second appearing And therefore againe al-so he sayeth of all the faythfull Rom. 8.37 For I am assured that neither Death nor Life nor Angels nor Principalities or any other creature shall separate vs from the loue of God Iohn 3.16 For God so loved the World that hee gaue his onelie begotten Sonne that everie one that believeth in him perish not but may haue eternall life Note then That everie one that is a true believer may bee assured according to Christ's owne Word of eternall lyfe as if his Name were specified particularlie for as wee apply the precepts of the Law as spoken to everie one of vs particularlie to doe them why shall wee not in lyke manner the promises of the Gospell to belieue them 1. Iohn 5.13 These thinges haue I written vnto you that belieue in the Name of the Sonne of God that yee may know that yee haue eternall life Remarke then That hee sayeth that all true believers may know and be assured of their salvation and that the Word of God is written and left with vs for this our certification Ephes 1.13 In whom al-so after that yee believed yee were sealed with the holie Spirit of promise which is the earnest of our inheritance Consider therefore That to assure the Godlie of their salvation the Spirit of God is given with the word of promise as a seale to stampe in that perswasion in their soules and as an earnest or arles-pennie to make fast the Bargaine And if anie man haue not the Spirit of GOD the same is not his Rom. 8.9 Rom. 8.16 The Spirit it selfe