thus Isti significati sunt ad Timotheum c. These of whome the Apostle speaketh are signified in another place to Timoth. 2.2.19 The foundation of God remaineth sure the Lorde knoweth who are his Ergo this assurance and confidence is common though not in the like measure to all faithfull Christians Augustine also saith Quia non secundum merita nostra sed illius misericordiam firma est promissio nemo debet cum trepidatione praedicare vnde non potest dubitare Because the promise remaineth stedfast not by our workes but his mercie we must not with trembling and fearefulnes pronounce that whereof wee cannot doubt No maruaile then if Papists doubt of their saluation because their confidence is built vpon their workes but if they would with the faithfull of God renounce their owne workes and be content to submit themselues to the faith of Christ they would not thinke it so strange a thing for Christians to haue a full and stedfast perswasion of their saluation THE SECOND PART OF THE BENEFIT of our vocation to the which belongeth the knowledge of sinne and the lawe THE FIRST QVESTION of sinne THe partes of this question are these first of originall sinne secondly of the difference of sinnes thirdly of veniall sinnes fourthly whether all sinnes be remissible fiftly whether God bee the author of sinne sixtly whether the workes of the not regenerate are sinne THE FIRST PART OF originall sinne The Papists error 59 COncupiscence which wee also call originall sinne remaining after Baptisme is not properly a sinne nor forbidden by commaundement till it raigne in vs and wee obey the desires thereof it is called sinne because it is the matter effect and occasion of sinne Rhemist Rom. 6. sect 6. Concil Trident. sess 5. Argum. Iam. 1.15 Concupiscence when it hath conceiued bringeth forth sinne Ergo it is not sinne of it selfe but when the consent of will commeth sinne is engendred Rhemist The Protestants Ans. THe argument followeth not concupiscence bringeth forth sinne Ergo it is no sinne nay it shall the rather bee sinne as one serpent bringeth forth another so both the mother and daughter are sinne for euill fruites doe shew an euill tree Argum. Saint Paul saith that concupiscence is flatly forbidden by the law which saith Thou shalt not lust Rom. 7.7 And vers 17. He calleth it sinne dwelling in vs though it doe not reigne in vs Ergo it is properly sinne Augustine saith Omnium malorum reatu caret qui baptizatur non omnibus malis He that is baptized is cleared from the guilt of all euils or sinnes but not from the euils themselues Dimittuntur in Baptismo omnia peccata originaliter tracta ignoranter vel scienter adiecta All sinnes are forgiuen in Baptisme both originall and committed ignorantly or wittingly Therefore originall sinne is no otherwaies taken away in Baptisme then other sinnes are but the guilt onely of other sinnes is remitted in Baptisme the blot or staine remaineth still Ergo originall sinne ceaseth in respect of the guilt for neither it nor any other sinnes shall be imputed vnto those which are iustified in Christ But it is a sinne still as the rest are Augustine also dare call it a sinne Concupiscentia peior est ignorantia Concupiscence is worse then ignorance And in another place Ignorantia in ijs qui intelligere noluerunt peccatum est in ijs qui non potuerunt poena peccati But ignorance is in them which are able to learne sinne in those that cannot a punishment of sinne If ignorance be sinne concupiscence worse then ignorance is much more THE SECOND PART OF THE difference of sinnes The Papists SOme sinnes are deadly or mortall because all that doe them are worthie of error 60 damnation others bee veniall that is to say pardonable of their owne nature Rhemist Rom. 1.11 Argum. Sinne when it is finished bringeth foorth death Iam. 1.15 Ergo not all sinne but that which is consummate and perfited is mortall Rhemist ibid. The Protestants Ans. OVt of this place it is gathered that there are degrees of sinne and that the more heynous sinne is worthie of more grieuous death and condemnation but that concupiscence or other lesse sinnes deserue not death it is not hence proued seeing the Scripture saith That the wages of all sinne is death Rom. 6.23 Argum. That no sinne is veniall or pardonable of it owne nature but that the least deserueth death if God should deale with vs according to the exact rule of his iustice it thus appeareth First if all sinnes are not mortall Christ died not for all sinnes for he by his death did satisfie onely for sinnes that deserued death but Christ died for all sinnes Iohn 1.19 Secondly all transgression of Gods lawe is sinne and deserueth the curse of God Galath 3.10 But all sinne is the transgression of the lawe 1. Iohn 3.4 Augustine and other of the fathers doe vse this terme of veniall sinnes but not in their sense as though any sinne in it owne nature deserued pardon but by veniall sinnes they vnderstand the lesser and smaller faultes which are more easilie forgiuen at Gods hand then the greater Sunt venialiae peccata there are certaine veniall sinnes without the which a man cannot liue saith Augustine Propter omnia peccata baptismus inuentus est propter leuia oratio dominica For all sinnes Baptisme is a remedy and the Lords praier for the lesse De symbolo lib. 1.6 By veniall sinnes he vnderstandeth the smaller sinnes which are not pardonable in their owne nature for then it were not necessarie to aske forgiuenes for them in the Lords praier they would vanish away of themselues Wherefore wee cannot receiue this popish distinction of veniall and mortall sinnes as they vnderstand it as the Scripture vseth to speake wee doe not greatly mislike them that is by grace and mercie in Christ all sinnes euen the greatest are not onely pardonable but pardoned vnto vs Isay 1.18 But vnto the wicked and impenitent euery sinne is mortall they shall euen by their idle words be condemned Matth. 12.36.37 THE THIRD PART OF THOSE which they call veniall sinnes The Papists error 61 1. SInne is voluntarie otherwise it is no sinne and therefore the passions that are in men hauing not the consent of wil are farre from sinne and are not imputed to any man neither for them neede hee say vnto God Forgiue vs our sinnes Rhemist Rom. 7. sec. 8.9 The Protestants SInnes done without consent of the inward man are neuer imputed but this must be vnderstoode onely of the regenerate in whome there is a new man borne of the spirite Argum. That inuoluntarie lustes which arise in the heart not hauing the consent of will are in their nature sinne it is euident by Saint Pauls words Rom. 7.20 If I doe that I would not then is it not I any longer that doe it but sinne that dwelleth in mee he calleth it sinne though he consent not vnto it
for not doing the things commaunded which he durst not say As when the Magistrate for some profitable and politike end commaundeth vpon some dayes abstinence from flesh it is not the eating or not eating of flesh that simplie displeaseth and offendeth God but the contempt of the lawe and wilfull and obstinate disobedience to the magistrate for otherwise the vse of the creature is free and indifferent 2 Wee will beate the Iesuite with his owne staffe hee saith not that all lawes doe binde the conscience but onely iust lawes in the which fower cōditions are required First that they be made for some profitable end so are not popish lawes which nourish superstition and haue no edifying and some of them doe commaund plaine idolatry open impietie as the worshipping of images the adoration of the Masse such like Secondly saith he they must not be contrarie to Gods law but such are many of their ordinances yea the most of them Thirdly they must be made by him that hath authoritie therefore none of the Popes lawes binde the vniuersall Church for it is not subiect to him Fourthly the forme and manner of imposing such lawes must be orderly but their lawes are most disordered imposed vpon the Church violently without their consent or any good proceeding Thus you see euen by their owne confession their lawes cannot binde One thing more I must needes tell them of If they would needes haue their lawes to binde men in conscience they should haue made fewer of them now they are so many that if the breach of them were an offence of conscience doe men what they could they should dailie make shipwrack of their conscience It is a true saying that is reported of one Thomas Arthur a good Christian it is an homely speech because the matter was somewhat homely yet hee did hit the marke Like as saith he crosses were set vp against the walles of London that no man should pisse there and while there were but a few men for reuerence of the crosses would not pisse against the wall but when in euery corner they set vp crosses men of necessitie were faine to pisse vpon the wall and crosses too So saith he if there had been fewer lawes of the Church they would haue been better kept but now they are so manie that men cannot chose but breake them 3 The Pope hath no power to correct the transgressors of his lawes ouer the whole Church Ergo hee cannot make lawes to binde the whole Church The argument followeth for hee that hath absolute power to make lawes hath also power to commaunde obedience to the lawes so made The first is thus proued the Pope indeede hath taken vppon him many times to thunder out his excommunication against other Churches but it was an vsurped and tyrannicall power and many times resisted and controuled Pope Victor Anno 200. would haue excommunicate the East Churches about the keeping of Easter but hee was stayed by Irenaeus The Councell of Constance did sende out excommunications against Pope Benedict sess 36. In the Councell of Basile Pope Eugenius cited Cardinall Iuliane with the rest of the fathers there assembled to come to Bononia vnder great penaltie they likewise cited Eugenius vnder the like penaltie either to come or send to Basile Fox pag. 668. Pope Leo the tenth in his fumish Antichristian Bull excommunicated and condemned Luther Luther with better right pronounceth sentence of excommunication against him being an aduersarie to Christ in these words according to the power and might that the spirit of Christ and efficacie of our faith can doe in these our writings if you shall persist still in your furie we condemne you together with this Bull and all the decretall and giue you to sathan to the destruction of the flesh that your spirit in the day of the Lord may be deliuered in the name which you persecute of Iesus Christ our Lorde Fox page 1286. Thus you see what small force there is of these popish leaden Bulls and presumptuous excommunications for it falleth out iustlie by them as the wise man saith As the Sparrow and the Swallowe by flying escape so the curse causelesse shall not come Now seeing therefore the Pope fayleth of power and strength to see his lawes executed in the vniuersall Church it cannot bee that his lawes should vniuersally binde Lastly let Augustine speake he thus defineth sinne peccatum est dictum factum vel concupitum contra legem aeternam Dei sinne is any thing done saide or coueted against the Lawe of GOD therefore the transgression simplie of the lawe of man is not sinne but as thereby also the Lawe of God is transgressed Ergo simplie it bindeth not the conscience for sinne onely bindeth and toucheth the conscience THE SECOND PART OF THIS QVEstion whether all Bishops doe receiue their Ecclesiasticall iurisdiction from the Pope The Papists THey denie not but that the power of order as they call it which consisteth error 50 in the administration of the Sacraments is equallie distributed to all Bishops and that they as well as the Pope doe receiue it immediatly by their consecration of God but the power both of externall iurisdiction which standeth vpon Ecclesiasticall censures constitutions and decrees and internall iurisdiction which is exercised in binding and loosing is deriued say they from the Pope to all other Bishops 1 God tooke of the spirite that was in Moses and distributed it among the seuentie Elders that were chosen to beare the burthen of gouernement with Moses and to bee his helpers the Lorde tooke of his spirite not by diminishing it but by deriuing of his vertue to the rest but the Pope is now in the roome and place of Moses in the Church Ergo from him to the rest is this an authoritie deriued Answer First Moses example was extraordinarie he was a figure of Christ not of the Pope Deuteron 18. vers 15. The Pope might with better right stand vpon Aarons example who was high Priest not lay claime to Moses office who was the Prince and Captaine of the people for the Pope I trow would be chiefe Bishop and not Emperor too Secondly the meaning is not that God deriued Moses spirit to the rest but bestowed the like gift of prophesying vpon them as Moses had surely neuer any mortall man had the spirite in such aboundance that it could bee deuided into seuentie portions and one Prophet to make many The like phrase is vsed 2. King 2.15 Where the Prophets saide that the spirit of Eliah did rest on Elisha that is God endued him with an excellent spirit of prophesying as Elias had If they will vnderstand this place also of deriuing of spirits how then shall that be taken in the 9. verse where Elisha praieth that this spirit might be doubled vpon him If his spirit were deriued from Eliah how could it be doubled vpon him How could it be multiplied and increased how could he haue
of euill and euill of good Hee that iustifieth the wicked and condemneth the iust they are both an abomination to GOD Prouer. 17.15 Wherefore a priest binding a penitent man and loosing a wicked man doth flatly transgresse the law and rule of Gods word neither shall his sentence be ratified in heauen 2 In saying that whosoeuers sinnes the priest bindeth or looseth his sentence standeth in effect before God they must needes admit one or both of these absurdities either to grant that a Priest cannot erre in dispensing of the â—eyes which were too shamefull a saying to giue so great a priuiledge to euery ignorant and simple priest such as their Church hath great store of which no mortall man can haue Saint Paul giueth warning to Timothie who was more then a common or ordinarie minister that he lay not his handes sodaynly vpon any ad 1. Timoth. 5. vers 22. But if Timothie so excellent a man had been free from erring in executing his function this exhortation of Saynt Paule had been needlesse and superfluous Or else they must say that the iudgement of mens soules is committed vnto them for if looke how they pronounce vpon men on earth euen so it fareth with them before GOD then the saluation and damnation of men dependeth of their sentence But the scripture sayth Doe not iudge thy brother for we shal al appeare before the iudgement seate of Christ Rom. 14.10 Men therefore are not iudges to pronounce who are saued or damned but the iudgement must be committed to Christ. But who knoweth not that the popish Church doth arrogate vnto themselues this power to define who are Saynts in heauen and whose soules are tormented in hell Thus they dealt with Iohn Husse hauing condemned him they set a crowne of paper vpon his head pictured with diuels saying vnto him Now we commit thy soule to the diuel At the burning of that worthie seruant of God and blessed martyr Iohn Frith one Doctor Cooke a fowle mouthed papist bid the people to pray no more for him then they would for a dogge And thus they take the Lords office out of his hand in taking vpon them to be iudges of men 3 I will conclude with Augustines words he sayth that sinnes are forgiuen or not forgiuen non secundum arbitrium hominum sed secundum arbitrium dei orationes sanctorum not after the will and pleasure of men but according to the will of God and at the prayers of deuout and holie men THE FIFT QVESTION CONCERNING the lawfulnesse of mariage in Ministers THis question hath three partes first whether it bee expedient or requisite that all Ministers should be tied vnto single life Secondly whether men twice maried are to be admitted into the ministerie Thirdly whether Ministers hauing entred into holie orders ought to renounce the societie of their wiues before maried THE FIRST PART WHETHER IT BE lawfull for Ministers to marrie The Papists error 77 BEllarmine confesseth that single life is not imposed vpon Ministers by the lawe of God for there is no precept either in the olde or new testament that forbiddeth Ministers to marrie but it is a positiue law of the Church most ancient and most iust kept and obserued euen since the Apostles time And therefore it is not now lawfull for Ministers to marrie cap. 18. lib. de Clericis 1 1. Timoth. 2.3 the Apostle sayth that no man that warreth entangleth himselfe with the affayres of this life But to bee maried and to haue care of houshold are counted amongst the affayres and busines of this life Ergo a Minister who is the Lords souldier ought not to entangle himselfe therewith Bellarmin Ans. First the Iesuite before confessed that they had no scripture against Ministers mariage how is it then that now he pleadeth scripture Secondly we must put the Iesuite in minde of his owne exposition of this place lib. 5. de pontif cap. 10. where this place being alleadged against the temporall dominion of Ecclesiasticall persons he answereth that this place onely forbiddeth negotiationes and mercimonia merchandise and traffick in the worlde not regimen politicum not politicall regiment If then the politicall care of a citie prouince or common-wealth be no impediment in his iudgement to the spirituall warfare much lesse without all question is the domesticall care of one familie the charge of wife and children Thirdly we vtterly denie that mariage is an hinderance or let to the calling of Ministers nay we say that it is an helpe and comfort to those that haue not the proper gifte of continencie 2 The Iesuite giueth diuers instances wherein mariage is a let and impediment to ministers As it hindreth their prayer their preaching their almes and liberalitie to the poore for they haue wife and children to care for Bellarmin Answere First belike you esteeme of mariage as of an vnholie and vnpure thing that a man can neither pray nor doe the office of a Christian performing the duetie to his wife and indeede one of your companions calleth mariage a prophanation of sacred orders Greg. Martin discouer cap. 15. sect 11. Whereas the Apostle calleth it an honourable state Heb. 13. and it was instituted in Paradise whereas before the fall of man there was no vncleane thing Secondly we denie not but that abuse of mariage both in ministers and other lay-men is an impediment to all holie actions and therefore Saint Paul giueth generall Counsell to all both ministers and others that they which haue wiues should bee as though they had none 1. Cor. 7.29 that is should liue soberly in mariage and not giue themselues to the wantonnes of the flesh Thirdly neither doth mariage hinder hospitalitie for Saint Paul requiring that a minister should be harborous 1. Tim. 3.2 giueth also rules concerning the gouernement of his familie his wife and children vers 4.11 For to whom may he better commit the care of houshold affayres then to his wife And that familie which is guided by a carefull godly huswife we see by experience to yeeld more reliefe to the poore and giue entertainement to strangers then those houses which haue none And where it is obiected that Ministers will care altogether for their children It hath been seene that single priests in time of poperie haue been more couetous and greedie to enrich their kinred then maried Ministers haue cared for the prouision of their children 3 Single life by the Apostle is preferred before the maried estate and therefore fittest for Ministers for he that is maried careth for the things of the world 1. Cor. 7 33. Rhemist Ans. First single life is preferred before mariage in all men not onely in Ministers And therefore as lay-men are not bound to single life though it be in it self more conuenient so neither ought ministers to bee 2. Though a thing in it selfe be best yet is it not vniuersally best for euery man as riches are better then pouertie because they are Gods blessing
works which were done of the heathen without faith and of carnal men before they are called how goodly soeuer they seeme in the sight of men are nothing els but peccata speciosa glorious and goodly sinnes Argum. Whatsoeuer is not of faith is sinne Rom. 14. And without faith it is impossible to please God Heb. 6.6 Seeing then they could not please God with their faithlesse workes they must needs be in danger of his wrath Augustine writeth thus Si ad consequendam beatam vitam quam nobis fides quae in Christo est promittit nihil prosunt homini virtutes nullo modo possunt verae esse virtutes If mens vertues helpe them not towards the attaining of eternall life which is promised onely by faith in Christ they cannot be said truely to be vertues but such are the workes of men before they haue faith Ergo if they be not vertuous actions what are they els but vicious and sinfull THE SECOND QVESTION CONCERNING the law with the seuerall partes thereof THe partes of this question are these First whether it be possible in this life to keepe the law Secondly whether iust men doe sinne Thirdly of the workes of supererogation Fourthly whether God be to be serued for hope of reward or feare of punishment Fiftly of the vse and office of the Law THE FIRST PART WHETHER IT BE possible in this life to keepe the Law The Papists 1. IF any man say that the precepts and commandements of God vnto a man error 66 iustified and in the state of grace are impossible to be kept let him be accursed Concil Trid. sess 6. can 18. Argum. Rom. 8.4 That the righteousnes of the Law might be fulfilled in vs Ergo the law of God by the grace of Christ may be kept and the keeping therof is our iustice S. Iohn also saith The commandements of God are not heauy 1. Ioh. 5.3 And our Sauiour saith His yoke is sweete and his burden light Ergo the commandements of God are possible to be fulfilled in this life The Protestants Ans. FIrst the Apostle saith not that the law is fulfilled by vs but in vs by Christ who is made our righteousnes and sanctification by faith 1. Cor. 1.30 The law remaineth still impossible to be kept by vs through the weakenes of our flesh neither doth God giue vs ability to keep it but Christ hath fulfilled it for vs we notwithstanding being bound to walke in obedience to the commandements of God which is farre off from perfection or keeping the law as Gods iustice requireth 2. To him that is borne of God and his sinnes pardoned by the grace of Christ the commandements of God are not grieuous not because they can perfitly be fulfilled but because strength is giuen to keepe them in part and the curse of the law is taken away and our transgressions answered in Christ. Argum. 1. If it were possible for any man to keepe the law it is possible in this life to be without sinne But if any man say he hath no sinne he is a liar 1. Ioh. 1.8 Argum. 2. S. Iames saith 2.10 If a man should keepe the whole law and yet faile in one point is guiltie of all He then that will keepe the law must keep it perfectly and not faile in the least point but so is no mortall man able to doe wherefore it is an horrible blasphemie to say that it is possible for any mortall man to keepe the whole law Augustine thus expoundeth that place Philip. 3.15 Let vs as many as be perfect be thus minded by the which place the Rhemists would proue a perfection of iustice in this life Potest quis esse perfectus iustitiae cognitor licet non sit perfectus effector A man may know the rule of iustice perfectly though he be not a perfect doer he vnderstandeth a perfection of knowledge not a perfection of iustice The Papists 2. THey say that those sinnes which they call veniall that is the lesser smaller error 67 offences doe not hinder the iustice of men but that they may truly be called and are indeede iust for all those sinnes and may notwithstanding them keepe the law of God and be free from the curse thereof which is laide vpon mortall and great sinnes not veniall and smaller offences Rhemist 1. Iohn 1. sect 5. Galath 3. sect 4. The Protestants THat men are iust before God for all their daily transgressions of frailetie and manifolde infirmities by the righteousnes of Christ made theirs by a liuely faith we deny not but that there is no perfect inherent iustice in themselues neither that they can perfectly keepe the law because of those sinnes thus we proue it out of the word of God Argu. They which doe but in the least point break the law are subiect to the curse thereof for it is written Cursed is he that continueth not in all things written in the law to doe them Galath 3.10 And what is to be vnderstoode by all things our Sauiour declareth Math. 5. where he sheweth how murder may be committed in the affection and in the tongue and adulterie likewise in the eye Ergo the smaller offences are also transgressions of the law from the which seeing the most righteous men vpon earth are not free they cannot perfectly keep the law nor by their own iustice escape the curse thereof Augustine Custodit vias Dei qui non sic exorbitat vt eas relinquat sed in eis currendo proficit et si aliquādo vt infirmus titubat proficit tamen minuēdo peccata He is saide to keepe the waies of God which doth not so turne aside out of them that he altogether leaue them but doth dayly profite and goe forward in keeping of them and although he sometime stumble yet he profiteth by diminishing of his sinnes As he therefore that stumbleth and is turned sometime out of the way doth not perfectly keepe the way no more doth the righteous man perfectly keepe the law of God which he transgresseth by his daily sinnes In isto ergo conflictu induimur ea iustitia qua ex fide viuitur In this conflict therefore let vs put on the righteousnes of faith he giueth counsell that men should leaue their own righteousnes and rather labour to liue by faith and be counted righteous in Christ. THE SECOND PART WHETHER iust men doe sinne The Papists error 68 1. A Iust man in his good workes doth not sinne so much as venially that is not in the least manner no not at all Concil Trident. sess 6. can 25. Whervpon it followeth that the good works of righteous men are so perfect that the least imperfection or blot cannot be found in them The Protestants THe most righteous men vpon earth haue not onely their infirmities and are in danger to sinne dayly but euen their best and most holy workes are blemished with some infirmitie and haue a smacke of sinne Argum. Iob saith If I wash my selfe with snowe
godly men there remaineth doubt mistrust feare error 72 of hell and damnation and the feare of Gods iudgements causeth iust men to humble themselues least they should be damned And so S. Paul saith Worke out your saluation with feare and trembling Philipp 2. Rhemist 1. Iohn 4. sect â— The Protestants Ans. WE acknowledge a dutifull reuerence feare of God alwaies remaining in the godly but it is farre from that seruile and slauish feare which is caused onely by the remembrance of hell fire and eternall iudgement Augustine doth thus resemble the matter The chaste wife saith he and the adulterous doe both feare their husbands sed casta timet ne discedat vir adultera ne veniat But the chaste wife is afraid least her husband should depart the adulterous is afraid least he should come Such a feare as is in the chaste wife we graunt to be in the children of God but not the other 2. We also confesse that the horror of hell is profitable to make a way and entrance for the calling of worldly and hard harted men as the needle or bristle as Augustine saith maketh a way for the thread But in a man already called this feare is expelled by loue as the Apostle saith 1. Ioh. â— â—8 For we must be of those that loue the appearing of Christ 2. Tim. 4.8 Not of that number which feare it and wish it were prolonged August Si possumus efficere fratres vt dies iudicij non veniret puto quia nec sic erat male viuendum If we could bring it about that the day of iudgement should not come at all we ought not for all that to liue ill His meaning is that we ought not to liue well onely for feare of Gods iudgements THE FIFTH PART OF THE VSE of the Law The Papists error 73 THe law they say is by Christ Ministratio vitae effecta made the ministration of life Andr. lib. 5. in qua omnis nostra salus consistit wherein consisteth our saluation Catech. Colom ex Tileman de leg loc 3. err 14. they call it Verbum fidei and verbum Christi the word of Christ and the word of Faith to be obeyed and followed of all Christians that which Christ vttered to the yong man Math. 19.17 If thou wilt enter into life keepe the commandements Concil Trident. sess 6. cap. 7. So their opinion is that the law is made vnto vs a meane and instrument of our saluation The Protestants Ans. FIrst our Sauiour vttered those words to the yong man onely to humble him thereby and to teach him to know him selfe for otherwise the Apostles should haue taught contrary doctrine to their master who exhort men onely to beleeue and they shal be saued Act. 16.31 Argum. The Law was not ordeined to saue men but it serueth onely as a Schoolemaster as S. Paul saith to bring vs to Christ Galath 3.24 It also reuealeth and discouereth sinne Rom. 7.7 The Apostle also calleth it the killing letter and ministery of condemnation 2. Cor. 3.6.9 How then can it procure our saluation therefore what can be more opposite and contrary to Scripture then this assertion of theirs Let Augustine speake Testimonium legis eis qui ea non legitimè vtuntur testimonium est quo conuincantur eis qui legitimè vtuntur testimonium est quo demonstratur quò liberandi confugere debeant peccatores The testimonie of the law to them which vse it not aright is a testimony to conuince them to them which doe a testimony to teach them to whom sinners ought to flie for their deliuerance Ergo the law doth not it selfe worke our deliuerance but sendeth vs to our deliuerer THE THIRD PART OF THIS controuersie of Iustification THe particular questions are these First of Free will and the power thereof Secondly of Faith Thirdly of good workes Fourthly of the manner of our iustification THE FIRST QVESTION of Free will THe parts of this question First whether free will in spirituall things were vtterly extinguished by the sinne of Adam Secondly of the power and strength of free will in vs. THE FIRST PART WHETHER FREE WILL be vtterly lost by the transgression of Adam The Papists FRee will is not vtterly extinguished but onely abated in strength and attenuated error 74 Concil Trid. sess 6. cap. 1. The Rhemists also gather by the parable of the man in the Gospell that lay for halfe dead Luk. 10. vers 30. that neither vnderstanding nor free will and other powers of the soule are vtterly extinguished and taken away but wounded onely by the sinne of Adam Rhemist ibid. The Protestants Ans. IT is but a feeble collection and of small force which they draw from this allegorie for allegories and similitudes as they know themselues right well doe not hold in all things but wherein onely they are compared neither doe they necessarily conclude Argum. But that we are altogether dead in sinne by the transgression of Adam the scripture speaketh plainly in many places without allegorie Ephes. 2.1 5. When we were dead in our sinnes he hath quickened vs in Christ. Likewise Coloss. 2.13 he sayth not as in the parable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they left him for halfe dead but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plaine dead men indeed Augustine sayth Cum peccauit primus homo non in parte aliqua sed tota qua conditus est natura deliquit When the first man sinned he did not offend in any one part but wholly in that nature wherein he was created And in another place Natura tota fuit per liberum arbitrium in ipsa radice vitiata Our nature wholly was corrupted by free will in the very roote or originall that is in Adam Ergo all the powers both of bodie and soule wholly corrupt and decayed in spirituall things THE SECOND PART OF THE POWER AND strength of free will in man The Papists THey say not that a man by his free will only is able to liue well or to obtaine error 75 eternall life but yet by the power of free will stirred prepared and assisted by the grace of God he is able to doe it The first stirring then and motion of the heart they say is of God Then it is the part of free will to apprehend the grace offered and to giue consent vnto it and to worke together with it Trid. Concil sess 6. cap. 5. can 4. Eckius setteth downe foure steps or degrees to iustification The beginning of our calling is onely of God by inspiring of grace into vs this is the first degree The second is in our owne power to giue assent vnto grace once inspired Thirdly to obtaine that which by so assenting we doe desire is onely of Gods gift and this is the third degree gratiae gratum facientis of grace which maketh vs gracious or acceptable The fourth degree of perseuerance in the grace of saluation receiued is partly in our power and free will partly of the grace of God
body who would haue the verie flesh of Christ present in the Sacrament for this is against the article of the Creede that Christ is ascended into heauen and there sitteth till his comming againe in iudgement Concerning these meanes thus writeth Augustine Rarissime inuenitur ambiguitas in verbis proprijs quam non aut circumstantia ipsa sermonis qua cognoscitur Scripturarum intentio aut interpretum collatio aut praecedentes soluat inspectio de doctrin Christ. lib. 3.4 There is almost no ambiguitie in any word properly vsed that is not metaphoricall or borrowed which may not either by the circumstance of the place the conference and comparing of interpreters or by looking into the originals easily be taken away Augustine we see approueth this methode though our aduersaries like it not Besides these prayer must be vsed before we enterprise any thing that the Lord would direct vs. And they which cā not so easily take this course which is prescribed shall do well to seeke helpe of learned and godly expositors or to consult with their Pastors and Ministers Ex Whitacher quaest 5. cap. 9. THE SEVENTH QVESTION CONCERNING the perfection and sufficiencie of Scripture THis question is deuided into three parts First whether the Scriptures be absolutely necessary Secōdly whether they be sufficient without vnwritten traditions Thirdly whether there be any traditions of faith and manners beside the Scriptures THE FIRST PART OF THE NEcessitie of the Scriptures The Papistes THe Iesuite laboureth to proue that the Scriptures are not simply necessarie error 11 which we denie not for meate is not simply necessarie for God may preserue man without so in respect of God nothing is simply necessarie God is not necessarily tyed to vse this or that meanes but his argumentes do tend to this end to shew that the scriptures are not necessarie at all and may be spared in the Church so saith Petrus a Soto the Scripture was not alway extant and it is not necessarie vnto faith And the Scripture it not now so necessarie since Christ as it was afore Tilman de verbo Dei error 17. 1 There was no Scripture from Adam to Moses for the space of two thousand yeares and yet true Religion was kept and continued and why might not true Religiō be as well preserued a 1500. yeare after Christ without scripture as afore We answere It foloweth not because in times past God taught his church by a liuelie voyce that the written word is not necessarie now for the Lord saw it good that his word should be left in writing that we might haue a certaine rule of our faith in this corrupt and sinfull age And what els is this but to cōtroll the wisedome of God saying it is not necessarie or needfull for the Church which the Lord saw to be needfull for if the Lord had thought it as good for vs to be taught without Scripture as in that simple and innocēt age of the world I meane innocent in respect of vs he would not haue moued and stirred vp his Apostles to write 2 After the time of Moses when the law was written yet there were many that feared God amongest the Gentiles which had not the Scriptures as Iob and the other his friends Ergo the scripture not necessarie The Iewes also them selues vsed traditions more then Scriptures as Psal. 44. v. 1.2 the fathers did report the workes of God to their children by the negligence also of the Priests the law was lost as 2. King 22. we read that the volume of the law was found which had bene missing a long time We answere First euē the faithfull amōgest the Gētiles did read the scripture as the Eunuke Act. 8. had the booke of the Prophet Isay. Secondly the Iewes declared the workes of God vnto their children but the same were also written as how the heathen were cast out before them and of their deliuerāce out of Egypt those were the things they heard of their fathers as we read Psal. 44. 78. yet all these things are recorded in the bookes of Moses Thirdly what though the Priests were negligent in preseruing the scriptures it is no good argument to proue that therefore they are not necessarie neither was the whole booke of the law lost but either Moses owne manuscript or the booke of Deuteronomie Yet he hath proued nothing 3 The Church after Christ wanted the Scriptures many yeares Ergo they are not necessarie We aunswere it is a great vntruth for the old Testamēt the Church could not be without and the new Testament was written not long after in the age of the Apostles whose liuely voyce and preachings were vnto them as their writings are now to vs. See now what strong arguments they bring the scriptures were not necessary in the time of the Patriarkes when God taught them by his owne voyce they were not necessarie in the time of the Prophetes and Apostles when they had mē inspired of God to teach them Ergo they are not now necessarie when neither God teacheth from heauen neither haue we any Prophetes or Apostles to instruct vs by heauenly reuelations nay rather because they were not necessarie then when they had other effectuall meanes notwithstanding they are necessarie now seeing there is no other way of instruction left vnto vs. The Protestantes THat the scriptures are necessarie for the people of God the reading preaching and vnderstanding whereof is the onely and ordinarie meanes to beget faith in vs we thus proue out of the Scriptures them selues 1 The scriptures conteine necessarie knowledge to saluation which can not be learned but out of the scripture Ergo they are necessarie The knowledge of the law is necessarie but that onely is deriued from the Scripture as the Apostle witnesseth Rom. 7.7 he had not knowen lust to be sinne vnlesse the law had said thou shalt not lust And if the right knowledge of the law is not learned but out of the scripture much more the knowledge of the Gospel is more high and mysticall and more straunge vnto our nature 2 That whereby we are kept frō error and doubtfulnes in matters of faith is necessarie but this is performed by the scripture Ergo. First the Scripture keepeth vs from error Math. 22.29 ye erre not knowing the scriptures saith our Sauiour The ignoraunce of scripture was cause of their error Secondly if our knowledge were onely builded vpon tradition without scripture we should be doubtfull and vncertaine of the truth so S. Luke saith in his Preface to Theophilus I haue written saith he that thou mightest be certaine of those things whereof thou hast bene instructed Hence we conclude that although we might know the truth without scripture as Theophilus did yet we can not know it certainlie without 3 If the scriptures be not necessarie then we may be without them but this can not be Ergo the scriptures can not be spared for then God had done a needlesse and superfluous worke in stirring vp
the perfection and authority of the scriptures as also whether it be in the Pope to summone dissolue and confirme Councels which hath been sufficiently declared before in the controuersie concerning Councels Concerning other questions as the canonizing of Saints which they say appertaineth to the Pope the election and confirmation of Bishops pardons and indulgences we shall haue fitter occasion to deale in them in their seuerall places and controuersies At this time wee purpose onely to touch these two poynts aforesaide of the Popes Ecclesiasticall iurisdiction THE FIRST PART WHETHER THE POPE may make lawes to binde the conscience and punish the transgressors thereof iudicially The Papists THat the Pope hath such authorie to make lawes for the whole Church error 49 which shall binde vnder paine of damnation as well as the lawes of God it is the general opinion of the papists Fox 981. articul 13. p. 1101. artic cont Lambert 29. But they put in this clause So they bee not vniust lawes nor contrarie to the diuine law Bellarm. cap. 15. And yet they say that the Pope may make lawes hauing not the authority nor warrant of scripture neither is it necessarie for these lawes to be expressed or diduced out of scripture And these lawes are not onely of externall rites and orders of the Church but euen of things necessary to saluation Bellarm. cap 15. in reprehens Caluini Yea he addeth further that in matters not necessary to saluation he can not be disobeyed without deadly sinne and offence of conscience cap. 16. loc 1. Bulla Leonis 10. aduersus Lutherum Fox p. 1283. col 1. 1. The Apostles prescribed a law concerning the abstaining from blood things strangled and offered to Idols concerning the which Christ gaue them no precept But this law did binde the people in conscience for euery where the Apostles gaue straight charge for the keeping of the decrees Bellarm. Answere First the Apostles commaunded no newe thing but the same which they themselues were taught of Christ that they should take heede of offence the Christians therefore were not bound in conscience any further to keepe the decrees concerning such things then for auoyding of scandal and offence Secondly for afterward the offence being taken away the law also ceased and Saint Paul giueth libertie notwithstanding this law to eate things offered to Idols if it might be done without offence Asking no question sayth he for conscience sake 1. Cor. 10.27 Ergo their consciences were not hereby obliged and bound 3. It is necessary to haue some lawes beside the diuine law for the gouernment of the Church for the word of God is too vniuersal neither is sufficient to direct euery particular action therefore other ecclesiasticall lawes must bee added but euery good and necessary law hath a coactiue and constraining power and bindeth the conscience to obedience Ergo the constitutions of the Popes and Councels which are the only ecclesiastical lawes doe binde the conscience Bellarmin cap. 16. lib. 4. Answere First the word of God contayneth all necessarie rules to saluation wherefore all lawes of the Church concerning matters of faith are but explanations and interpretations of the rules of fayth set forth in scripture if they be godly lawes and so are not the lawes of men but of God and doe bind the conscience to the obseruation thereof as the lawes of the Church which command Christians to resort to the congregation to heare Gods word and reuerently to receiue the sacraments are the very ordinances and commaundements of Christ who enioyned his Apostles to preach and baptize and his faythfull people to heare and to be baptized and therefore in conscience wee are bound to the obedience hereof Secondly there are other ecclesiasticall lawes appoynted for the publique order of the Church concerning externall rites and circumstances of persons and place as the houres of prayer the forme of the leâ—turgie publike seruice the times fittest for the celebration of the sacraments and such like These and such like constitutions do not binde in conscience absolutely in respect of the things themselues which are indifferent but in regarde of that contempt and offence which might followe in the not keeping of them contempt to our superiors whome wee ought in all lawfull things to obey offence in grieuing the conscience of our weake brethren So that euen these constitutions also which are made according to the rules of the Gospell that is vnto edification to the glorie of God and for auoyding of offence doe necessarilie binde vs in conscience not conscience of the thinges themselues which are but externall but conscience of obedience to our Christian Magistrates and conscience in taking heede of all iust offence sic Caluin Institut lib. 4. cap. 10.11 3 But we are not God be thanked driuen to any such straight that if there be neede of any such Ecclesiasticall lawes we should run for succor to the Popes beggerly decretals And yet such Canons as were in force amongst them agreeable to the rules of the Gospell we doe not refuse But if there bee want and penurie of good lawes euery Church hath as full authoritie to make decrees and ordinances for the peace and order and quiet gouernement thereof not as the Pope of Rome hath ouer the vniuersall Church for that by right is none or if it be it is but an vsurped power but as the Bishop of Rome hath in his owne Bishopricke and dioces The Protestants WHat our sentence is of this matter it doth partlie appeare by that which wee haue alreadie saide that the Pope hath no power ouer the whole Church and therefore can make no lawes to binde the conscience or otherwise for the same for it belongeth not to his charge Secondly we say that neither he nor any ecclesiasticall gouernement beside can make lawes of things necessarie to saluation other then those which are in Scripture conteined Thirdly all Ecclesiasticall lawes made concerning externall rites and publike order doe not otherwise binde the conscience then in regarde of our obedience due to Christian Magistrates in lawfull things and for auoyding of scandall and offence But in respect of the things commaunded such lawes doe not binde Caluin loc praedicto 1 Saint Iames saith there is one lawe-giuer which is able to saue and to destroy cap. 4.12 He therefore onely maketh lawes to binde the conscience that is able to saue and to destroy but that cannot the Pope doe Ergo Caluin argum Bellarmine answereth that the lawes of men doe binde vnder paine of damnation in as much as God is offended and displeased with their disobedience and so iudgeth them worthie of punishment cap. 20. All this wee graunt that the lawes of men being good lawes doe binde in conscience in respect of the contempt and disobedience to higher powers but not in respect of the thinges commaunded which in their nature are indiffereÌ„t The Iesuite should haue said that God is offended not onely for their disobedience but simplie
second marriage be then doe they disallow second marriage because a man is thereby disabled to be a Minister if not simply yet they make it lesse lawful nay more offensiue and subiect to obloquie and reproch But the scripture maketh no difference betweene first second marriage S. Paul saith For auoiding of fornication let euery man haue his own wife he saith not his first wife but generally so that it is lawfull for auoiding of fornication to marrie the second or the third wife as well as the first 2 If it be as lawfull to marrie the second wife as the first if it be for auoiding of fornication then secōd marriage doth no more hinder the receiuing of orders then the first but the antecedent is true for what should make the second marriage lesse lawful not any dutie that the wife or the husband oweth to the partie deceased for they are free in that respect set at libertie Rom. 7.3 Neither is the end of marriage made frustrate more now then before for hee that marrieth the second time may haue as good cause to doe it for auoiding of fornication as he had at the first 3 Second marriage make the worst of it you can is not so great a blot as fornication or adulterie or to haue a Concubine but these were no lets of priesthood in poperie Nay we reade that Augustine in the purer age of the Church that confesseth he had two Concubines yet afterward was made presbyter and at the last a Bishop for all that Wherefore there is no reason that exception should be taken against a twice married man seeing a fornicator is free Lastly of this opinion Augustine seemeth to be That it is as lawfull to marrie the second time the third as the first Ait Apostolus mulier alligata est viro quamdiu vir eius viuit non dixit primus secundus tertius aut quartus The woman is bound sayth the Apostle so long as her husband liueth he sayth not the first husband second third or fourth So the woman is as free after the first or second husbands death as when she was a virgin Yet if she can content her selfe with her widowes estate and haue the gift of continencie she shall do better not to marrie But if she haue not it is better to marrie S. Paul sayth not the first second or third time but so often as she hath neede rather then to burne THE THIRD PART WHETHER MINISTERS ought to refrayne the companie of their wiues being entered into orders The Papistes THey confesse that Peter and other of the Apostles were married but after their calling they had no companie with their wiues Rhemist Math. 8. sect 3 error 79 And so ought the Ministers of the Gospell sayth Bellarmine be kept from the vse of their wiues to whom they were married before their calling 1 The Priests of the lawe were bound to withdrawe themselues during the time of their seruice while they attended vpon the sacrifice and to forbeare the companie of their wiues much more the Priests of the lawe that must alwayes offer sacrifices must be alwayes free from matrimonie Rhemist Luk. 1. sect 10. Ans. 1. The Leuiticall priesthood did represent and shadowe forth the priesthood of Christ and their legall cleansings washings abstinence purifyings did shewe forth the holines and perfection of the priesthood of Christ wherefore the lawe of their abstinence doth no more binde vs then other of their legall purifications they haue their end in the priesthood of Christ. 2. We acknowledge no sacrificing priesthood in the newe testament nor any sacrifice in the Church for sinne but onely that sacrifice of atonement vpon the Crosse but our sacrifices are spirituall of praise and thanksgiuing therefore the argument followeth not from the priests of the law to those that are no priests Fox pag. 1166. 3. Purenes of life we grant is as much required now in Ministers of the Gospell as it was then in the priests of the lawe therefore they ought as well to haue libertie to marrie seeing matrimonie is the best remedie agaynst fornication and vncleannes of life 2 Another argument they picke out of S. Paules words 1. Corinth 7.5 Defraude you not one another vnlesse it bee by consent for a time that you may giue your selues to prayer If the lay man cannot pray vnlesse he abstaine from his wife the Priest that must alwaies pray must alwaies abstaine Rhemist Ans. 1. The lay man is bound to offer prayers alwaies as well as the Priest and so by this reason neither ought any lay man to performe his duetie to his wife if it were an hinderance to praier 2. S. Paul speaketh not here of all praier but of a speciall kind which to be made more feruent requireth fasting and abstinence which kind is not alway necessarie but vpon some certaine occasion 3. It is so farre off that a lay man cannot pray vnlesse he abstaine from his wife that many times he prayeth more quietly then he that is vnmarried or abstaineth if he haue not dominion ouer his lust Fulk annot 1. Cor. 7.5 The Protestants NEither the Apostles forsooke the companie of their wiues after they were called and chosen of Christ neither ought the Ministers of the Gospell to renounce abandon and forsweare the societie and fellowship of their wiues but rather to liue with them in all temperance and sobrietie for the good example of others 1 It is proued out of the 1. Cor. 9.5 that Peter the other Apostles did leade about their wiues in their companie and S. Paul there sayth that he also might vse the same libertie Likewise 1. Timoth. 3.5 S. Paul giueth rules concerning the house and familie of the Minister his children the behauiour of their wiues vers 11. But where I pray you is it fitter for the Ministers wife and children to be then with her husband By these places it is apparant that Ministers wiues were not excluded from their husbands companie as a thousand yeere after more it was decreed by Anselme that they should not dwell in house with their husbands nor talke with them without two or three witnesses Fox pag. 1167. 2 It is cleane contrarie to the scripture First our Sauiour sayth whosoeuer putteth away his wife except it be for fornication causeth her to commit adulterie Math. 5.32 By this rule therefore a Minister ought not for any other cause to put away and dismisse his wife but for fornication Ergo it is not lawfull because of his calling or vpon any other colour to send her away Secondly S. Paul sayth They ought not to defraud one another but for a time and that with consent 1. Corinth 7.5 Therefore if the wife will not consent her husband cannot goe from her nay though there be consent yet they must be asunder but for a time they cannot by consent altogether breake off and dissolue their marriage which was made before God though they would neuer
to disclaime therefore the maintenance which he hath of the Church for the Leuites beside the allotment of the tythes had their proper houses which they might sell and redeeme agayne Leuitic 25.32 As also that place 1. Timot. 3.2 will beare it where the Apostle would haue a Bishop to be harberous and giuen to hospitalitie which he shall be much better able to performe hauing some helpe beside the Church liuing of his owne inheritance So then it is not to be doubted but that Ecclesiasticall persons may together with spirituall liuings retayne their owne proper inheritance referring them both to one and the selfe same end that is to countenance their Ministerie and to be the better able to performe the externall dueties thereof in releeuing the poore helping the needie and such like Thirdly as touching the proper maintenance and reuenew of the Church which is by tithes diuers poynts are agreed of and accorded betweene vs. First that tithes due onely to the Church and cannot be alienated to any other vse nor be turned to the maintenance of lay men for there must be where tithes are payed a matter of giuing and receiuing Philipp 4.15 We giue spirituall and receiue temporall which because lay men doe not performe they haue nothing to doe with the tithe for not keeping the condition they cannot claime the couenant 2 The people are bound in conscience to giue of their goods vnto their lawfull Pastors according to the determination of the Church and the positiue lawes of Princes made in that behalfe the which they are bound to obey and the tenth being the hire of the labourer and the wages of the Lords workeman Math. 10.10 it shall be as great a sinne to defraude the Minister of his portion as to keepe backe the meate or wages from the hireling and labourer Iam. 5.4 3 We vtterly denie also and herein consent with our aduersaries that tithes are not pure almes as some haue been of opinion in times past but are a plaine debt of the people to their Ministers First the wages or reward of the labourer is no almes but his due and of right belonging to him but tithes are so vnto Ministers who labour in the Lords haruest 1. Timoth. 5.16 Ergo no almes Secondly almes doe alway exceede the desert of the almesman they shewe the beneuolence and free heart of the giuer not any merite or worthines in the receiuer but tithes and all other temporall gifts are farre inferiour to the labours of Ministers for what are temporall things to spirituall 1. Cor. 9.11 Ergo no almes Thirdly the tenth is the Lords part and by him it is assigned to his faithfull Ministers which in Gods stead doe teach vs 2. Cor. 5.20 But almes cannot be giuen vnto God Agayne the tenth is as an inheritance to the Church and to bee counted as the corne of the barne or the abundance of the winepresse Numb 18. vers 26.27 It is vnto them as the fruite of the earth and encrease of the ground to the husbandman Therefore to be counted no almes from men but the blessing of God both vpon the pastor and the people 4 We also agree that it is not meete that the maintenance of Ministers should be voluntarie or left to the peoples choise but that it is conuenient iust equall requisite that both by lawes of Princes and constitutions of the Church prouision should be made as there is for the necessarie certayne and competent maintenance of the Church First the tenths in the lawe were established by a perpetuall ordinance Ergo the maintenance of Ministers ought now also to be confirmed by positiue lawes as then tithes were the argument followeth for if their Ministerie deserued such assurance of their maintenāce which did but serue at the Altar much more now doth the Ministerie of the Gospel deserue it And the Apostle also seemeth so to reason 1. Corint 9.14.15 that as they which wayted on the Altar were partakers of the Altar so God hath ordayned sayth he that they which preach the Gospell should liue of the Gospell That is as then the people did not onely giue tithes voluntarily but were bound by lawe to doe it euen so God hath ordayned that Ministers should liue of the people and by this ordinance of God the people may as well be bound vnto it now as they were then Secondly if Ministers bound in conscience to feed and instruct the people may also be enforced and vrged by the constitutions of the Church and lawes of Princes to do that which in conscience they are bound why may not the people likewise be constrayned by publike lawe to performe that dutie to their pastors which their owne conscience doth vrge them vnto Thirdly experience teacheth that men are hardly euen liuing vnder a law brought to pay their rights to the Church no not in those places where they can take no exception against their pastors how much more vnwilling would they be I speake of those which are not yet wonne to a through liking of the Gospel if they were left to their owne libertie 5 We also acknowledge as Bellarmine seemeth to grant cap. 25. that to pay precisely the tenth is not now commanded by the law of God as though that order could not be changed by any humane law as the Canonists hold but men necessarily were bound to pay tithes But thus farre forth we hold that it is groūded vpon Gods law first in respect of the equitie of the law in paying of tithes which is this that the Ministers ought to liue of the people and to haue sufficient competent maintenance by them which equitie and substance of the law is morall and ought alwaies to continue being grounded vpon the law of nature Thou shalt not musle the mouth of the oxe that treadeth out the corne Secondly in as much as the lawe of the land and of the Church doth confirme this ancient constitution of tithes which is left indifferent of itselfe we are bound to obey such lawes being agreeable to the word of God And in this sense also tithes may be sayd to be due by the lawe of God because Gods word commandeth obedience to our Magistrates in all lawfull ordinances 6 Though the lawe of tenths be not now necessarie as it was a ceremonious duetie but it is lawfull either to keepe that or any other constitution for the sufficient maintenance of the Church whether it bee more or lesse then the tenth part yet we doubt not to say that this prouision for the Church maintenance by paying of tithes is the most safe indifferent and surest way and no better can come in the place thereof First it is the most equall way to haue euery thing in the kinde according to the Apostles rule Let him that is taught make his teacher partaker of al his goods Galath 6.6 But this cannot be so conueniently done any other way as by erecting of a set stipend or such like as by
prophecie is concerning Christians which should in the time of the Gospell make vowes vnto God Bellarm. cap. 17. Ans. The Prophet doth by the externall seruice of God vsed in the Church at that time set foorth the spirituall worship of God in the Church of Christ for Iewish vowes shall be no more then in force then their sacrifices and oblations Also vers 19. the Prophet sayth that an Altar shall bee set vp in Aegypt and vers 18. They shall speake the language of Canaan But these things were not literally but mystically performed neither is it necessarie the other should 2 Psal. 76.11 Vow vnto God and performe Ergo vowes now are lawfull Bellarm. ibid. Ans. It appeareth by the text that it was a commandement vnto the Iewes and for that time for it followeth Al ye that are round about him that is the Leuites and Priests that dwelt round about the temple And bring presents to him that ought to be feared but now Christians bring no such externall presents and gifts therefore it cannot be properly vnderstood of them The Protestants WE do not condemne al vowes neither denye but that a Christian in some cases may vow as presently it followeth to be shewed But Iewish vowes are vtterly vnlawfull such as the vowes of the Nazarites were Numb 6. as to abstaine from wine and strong drinke not to shaue their haire and such like if we place religion in such vowes 1 Their vowes were ceremonious and consisted in externall rites which were shadowes and significations of spirituall things as not to cut their haire not to touch any dead thing to abstaine from wine and strong drinke But all shadowes are now gone and abolished and such externall vsages are vnprofitable as were those precepts of the false Apostles Touch not tast not handle not which all perish with the vsing and are the commandements of men as S. Paul sayth Coloss. 2.21.22 Such precepts notwithstanding Monkes Friers at this day doe binde themselues vnto for it is not lawfull for them to touch siluer nor to tast flesh according to the strict and superstitious rules of their Patrones 2 The Nazarites were by their vowes separated vnto God Numb 6.2 that is were counted as more holy during their vowes and better accepted of before God But now God is not pleased by any such externall rites or bodily seruices In Christ Iesu neither circumcision auaileth any thing nor vncircumcision but faith that worketh by loue Galath 5.6 3 S. Paul sayth He that is circumcised is bound to keepe the whole law Galath 5.3 He that keepeth any one ceremonie of the lawe doth make himselfe a seruant to the whole lawe for if after the profession of the Nazarites they will vow not to drinke wine not to shaue their heads hereby the better to please God why are they not also purified and bring an offering according to the law as Paul did who because of the infirmitie of the Iewes was agreed with foure other men which had a vow to bee purified according to the law But this S. Paul did being amongst the Iewes who cryed out against him as a breaker of the lawe lest he should be scandalous vnto them Augustine thus notably writeth concerning this matter Sicut defuncta corpora necessariorum officijs deducenda erant quodammodo ad sepulchrum non deserenda continuò vel sicut canibus proijcienda The ceremonies of the lawe sayth he were not presently to be cast off but as dead bodies must bee brought to the graue with some seemely pompe of their friends and not to be cast vnto dogs Thus he sayth that in the Apostles time all Iewish ceremonies were not in act abolished though they were alreadie as dead carkasses that is by right depriued of life yet they required some space to bee honourably layd downe and as it were buried But whosoeuer would now goe about to renew the Iewish ceremonies againe sayth he Tanquam sopitos cineres eruens non erit pius deductor vel baiulus corporis sed impius sepulturae violator He should as it were rake in dead mens ashes and not be a seemely bringer of the bodie to the ground but a wicked violator of Christian buriall Euen so Augustine maketh it as wicked a part to bring in vse any Iewish rites as to pull one honestly buried out of his graue THE SECOND PART WHAT THINGS MAY lawfully be vowed by Christians The Papists THey hold that the proper vowes of Christians are voluntarie not of such error 85 things which Christians are bound in duetie to doe but of such as they may leaue vndone if they will such as are their popish vowes of continencie and voluntarie or rather wilfull pouertie 1 Deuteron 23. When thou shalt vow a vow vnto God thou shalt not bee slack to pay it it should be sinne vnto thee but when thou abstainest from vowing it shall be no sinne vnto thee By this the Iesuite proueth that the vowes of Christians are voluntarie and not of necessarie dueties for it were sinne to leaue any thing vndone that we are in duetie bound vnto cap. 19. Ans. First We denie not but that the Iewes had voluntarie vowes and might binde themselues by vow to performe many things which being not vowed it was no sinne to leaue vndone As the Nazarites vowes concerning abstinence from wine and strong drinke which things other might lawfully vse without sinne if they were not professed Nazarites But these ceremoniall lawes doe nothing appertaine to Christians Secondly it may also be vnderstood of necessarie vowes which we are bound vnto of duetie and then the sense is this If you abstaine from vowing ye sinne not that is not so hainously as after the vowe made as Pagans and Infidels doe sinne in transgressing Gods law but a Christian sinneth more after publike profession and promise made of obedience vnto Gods commandements The Protestants WE hold that to vow is not a thing simply forbidden Christians but our vowes are limited and restrained for they are either such as directly or immediatly are referred to the worship of God whereby wee binde our selues more straightly to serue him and such vowes are onely of such things as are commanded and necessarily to be done and in this sense there is but one common vow of all Christians and that is our solemne promise made in baptisme which the Papists denie properly to be a vow Bellarmin cap 19. There is another kind of vowes that directly concerneth not the worship of God which may be of things not commanded of the which we will entreate in the next section Now wee are to proue that Baptisme is the onely proper vow of Christians which directly toucheth the seruice and worship of God 1 Circumcision was a generall vow of the Iewes for thereby they bound themselues to keepe the whole law Galath 5.3 Ergo Baptisme is the vowe of Christians which commeth in the place of circumcision And againe it appeareth by this that because Christians transgressing doe
condemned to death men that were bestraught of their wits as Collins and Cowbridge were burned beeing both franticke see their storie page 1131. Where is now that lenitie and compassion which ought to be in the Ministers of the Gospell Such crueltie was not heard of no not amongst the heathen Yea they breake their owne law which suffereth a man once to abiure his heresie but if afterwarde he be detected he dieth without mercie Fox Anno. 1511. William Carder Agnes Grebil were condemned though they submitted theÌ„selues and promised to be conformable to their religion page 1277. Yet this law of theirs is most vniust and contrary to the gospell which faieth that if thy brother sinne against thee 7. times in a day and 7. times in a day turne againe and say It repenteth me thou shalt forgiue him Luke 17.4 Yet these men will forgiue but once and not that neither But S. Paul saith An heretike after once or twise admonition reiect Bellarm. his best answer is by denying the text saying that it was not so red in former times but thus after once admonition de laicis cap. 22. There was more clemencie vsed in Augustines time for then Bishops did not prouoke the Magistrate to execute whom they had condemned but did entreat the Magistrate to shew compassion vnto Heretikes not straight wayes to punish them with death Ne sic vitam istam finiant saith Augustine per supplicium vt ea finita non possint finire supplicium Least they should so end this life by punishment that the life being ended they should neuer end their punishment Epist. 54. And in another place sic eorum peceata compesce vt sint quos poeniteat peccasse Epist. 159. So restraine their sinnes that they may yet remaine to repent them of their sinnes In those daies therefore men were not by and by punished with death to preuent their repentance as in time of poperie but their repentance was expected to deliuer them from the sentence of death Thus much of this question as likewise of the whole controuersie and thus far also concerning such controuersies as are moued about the Church militant heere vpon earth which wee haue hitherto prosequuted by the Lords gracious assistaunce In the next place we are to deale in those controuersies which concerne the other part of the Church triumphant in heauen 1. Timoth. 6.16 Soli Deo immortali Patri Filio cum spiritu sancto sit honor imperium sempiternum THE SECOND BOOKE OR CENTVRIE CONTAINING AN OTHER LARGE HVNDRETH OF POPISH errors and many of them foule heresies deuided into six seuerall Controuersies CONCERNING THE ESTATE OF THE CHVRCH TRIVMPHANT IN Heauen and the Sacraments of the Church Militant vpon earth Jmprinted at London by Thomas Orwin for Thomas Man 1592. ILLVSTRISSIMO ET INclytissimo Domino Comiti Essexio non tam generis claritate quam virtute sua nobili de re literaria studiosisque omnibus semper optimè merito Dominoque mihi multis nominibus colendissimo SCite illud Nobilissime Comes ab Epicharmo olim dictum perhibetur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qua sententia monet neruos atque artus esse sapientiae noÌ„ temere credere Idque pulchrè depingi solet oculatae manus effigie vt ne vel manu contrectare vel pugillo premere id est mentis consensu iudicio approbare audeamus quod noÌ„ prius penitus exploratuÌ„ habuerimus Hoc sequi coÌ„siliuÌ„ si nostrates voluissent papicolas volo et pontificiae haereseâ—s sectatores Anglos si singula ad trutinam expeÌ„dissent prius ad quae postea admouerunt manus non tam temere imprudenter callidis doctoribus aurem praebuissent nec tam facile cito a sana doctrina desciuissent Multi enim apud nos sunt imperiti homunciones indoctae mulierculae quanquam doctos etiam aliquos et satis cordatos viros ex isto genere agnouerim qui nec scientia armati nec animi proposito stabiles nescientes lethale non minutim guttatim sorbillarunt sed plenò gutture hauserunt venenum dum nihil probantes vel examinantes se papisticae superstitionis astutijs illaqueari passi sunt Haec dum meeum seriò cogito altiùs tanquam ex animi spècula prospiciens contueor non ex alijs initijs quaÌ„ temeritatis ignorantiae hoc taÌ„ magnum malum enatum exortum video Jgnorantiae est quòd veritate spreta neglecta errores sponte liberè imbiberuÌ„t amplexati sunt temeritatis verò quòd se nullo delectu habito seditiosis impijs magistris in disciplinam tradere voluerunt Qui non Epicharmi philosophi humanum sed Pauli Apostoli diuinum consilium respuunt qui sic monet Omnia probate quod bonum est tenete Contra istos etiam satis nos cautos dedit dominus Christus sic praemonens Cauete a Prophetis mendacibus qui veniunt ad vos in vestimentis ouium sed intrinsecus sunt lupi rapaces Cum igitur multos quoruÌ„daÌ„ insidijs deceptos in fraudem illici in errores toto impetu praecipitari cernerem idque non alij principio quaÌ„ ipsorum ignorantiae tribuendum esse operae precium facturum duxi si quis papisticae superstitionis capita in synopsin quandam coÌ„ijcere studeret et passim verae fidei ex scripturis adhibens antidotum vniuersam doctrinam pontificiam vno intuitu conspiciendam proponeret Hoc opus tam necessarium cum diu expectassem dum aggrederentur alij cum neminem huc animum applicasse aut id in animo habere perspexeram Ego tandem prodij è multis millibus ad hoc onus sustinendum minimè omnium idoneus Qui me operam meam non perditurum sed aliquid Ecclesiae commodi allaturam mihi persuaseram si in isto opere desudareÌ„ vt haberent nostrates quo aduersus haeresin pontificiam instructiores esse possint NumeruÌ„ si quis quaerat haereseâ—n quas Romana ecclesia orbi nostro propinauit mensuram omnem modum superant ad immensam molem excrescunt Trecentos ego plures hoc opere percurri errores pontificios nec omnes tamen complexus sum Varro scriptor ille copiosus vir multae lectionis vt scribit August philosophorum sectas vsque ad ducentas octoginta octo numerauit et receÌ„suit Sed a papistis huius seculi erroruÌ„ varietate multitudine veteres illi superantur Scripsit non multis abhinc annis libellum Tilemannus quidaÌ„ Heshusius qui sic inscribitur Sexcenti errores pontificij Geminauit ille duplum effecit numeruÌ„ hunc quem nos secuti sumus Trecentos nos malumus quam sexcentos ponere Non quòd non putem tot vitijs corruptelis superstitionem pontificiam scatere vel non posse tot colligi illius synagogae errores Sed id feci iaÌ„ partim quia praecipua capita maximè proseâ—ui
which is nothing but aduocation Dan. 10.23 Math. 18.10 Rhemist annot 1. Iohn 2. sect 5. Ans. First the argument followeth not for the Angels at the appoyntment of God may serue for our protection and defence though they be not aduocates for vs to obtaine remission of our sinnes Secondly the places alleadged proue no such aduocation of Angels but onely defence and protection Dan. 10.23 The Angel was readie at the first praiers of Daniel but he was letted a while This proueth that angels may knowe our praiers when it pleaseth God and be ministers of his helpe vnto vs which we denye not not that they are our aduocates The Protestants THat angels are not to be worshipped nor inuocated as mediatours intercessors or aduocates the scripture speaketh euidently 1 Coloss. 2.18 Let no man beguile you in the humblenes and worshipping of Angels Ergo not lawfull to pray vnto them or to worship them Rhemist The Apostle speaketh heere against the wicked doctrine of Simon Magus that affirmed that the angels both ill and good were mediators for vs vnto God and against the superstition of the Iewes that worshipped the angels by whom the law was giuen Ans. The Apostle condemneth both these superstitions as likewise the popish inuocation of angels because all will-worship is forbidden which is not after the prescript of Gods word Coloss. 2.23 Fulk in hunc locum 2 If any man sinne sayth the Apostle we haue an aduocate with the father Iesus Christ the Iust he is the propitiation for our sinnes Iohn 2.2 Ergo Christ onely is our aduocate Rhemist Christ is our aduocate in the highest degree because by himselfe and his owne merites without the assistance of any other he obtaineth pardon for vs. The other as angels and Saints are as secondary intercessors that obtaine not any thing by their owne merites but onely through Christ. Ans. First he onely and properly is an aduocate that can pleade the iustice of his clients cause which euery one that prayeth for vs cannot doe for though the angels and Saints departed should pray for vs which we knowe not by the scriptures as our brethren vpon earth doe yet should they not be mediatours and aduocates but petitioners and intreators for vs Fulk ibid. Secondly we gather many strong arguments out of this place for the sole sufficient aduocation of Christ. First the Sonne is the best and onely sufficient aduocate with the father therefore where we may haue free and bold accesse to the Sonne Heb. 4.16 what need haue we of the seruants helpe 2. He is the only aduocate that is iust and righteous before God so onely is Christ the angels are imperfect in his sight Iob. 4.18 Ergo. Thirdly he must be our aduocate that is also the propitiation for our sinnes Ergo onely Christ. Augustine saith Dicitis angelos nos colimus vtinam illos coleretis facile ab illis disceretis illos non colere But ye will say ye worship not images but Angels I would you did truely worship and reuerence them for you should soone learne of the Angels not to worship the Angels in Psal. 96. THE NINTH GENERALL CONTROVERSIE CONCERNING SAINTS DEPARTED THis Controuersie hath two parts first of those that being departed suffer some punishment after this life Secondly of those that are straight receiued to ioye in heauen The first part hath two questions first of the place of darknesse where the faithfull remained till the comming of Christ as the Papists imagine Secondly of Purgatorie THE FIRST QVESTION OF LIMBVS PATRVM where the Patriarkes were imagined to be The Papists THey haue deuised and imagined in their foolish conceit foure infernall and subterrestrial places Hell Purgatorie Limbus infantium where children remaine dying without baptisme and Limbus Patrum where the Fathers were before Christs comming These places they distinguish three waies first by the situation Hell is lowest Purgatorie is next Limbus infantium in the third place Limbus Patrum vppermost Secondly they differ in measure of punishment some of them haue poenam damni and poenam sensus a double punishment both of losse in that they are excluded heauen and of paine also as Hell and Purgatorie the other two Limbi are but dungeons of darknes onely where they suffer no other smart or paine but are onely absent from God Thirdly they differ in time and continuance say they Hell and the dungeon of children shall abide for euer but Purgatorie and the dungeon of the fathers are temporall the one that is Limbus Patrum is many yeeres agoe dissolued and Purgatorie also shall cease say they at the comming of Christ Ballarm de purgat lib. 2. cap. 6. This then is their opinion that the Patriarkes and Prophets before Christs comming were not in heauen but were kept in an infernall place of darknesse yet without paine and were deliuered by Christs descending into hell Bellarm. de Christi anima lib. 4. cap. 11. Rhemist Heb. 9.8 Argum. First Heb. 11.40 God prouiding a better thing for vs that they without vs should not be perfect That is say the Rhemists the Fathers of the law could not be admitted to the ioyes of heauen till the Apostles and other of the new lawe were associate with them and a way made into heauen by the death and ascension of Christ Rhemist ibid. Ans. First by this reason the Patriarkes could not enter into heauen before the death of the Apostles if there were no enterance found vnlesse they were associate with them Secondly if the way were not opened before Christs ascension then the Patriarkes could not ascend before where were they then al those 40. daies for they were deliuered out of Limbus Patrum before Christs resurrection Thirdly there is therefore no such meaning of this place but it is to be vnderstood of the resurrection when as all the elect shall be consummate together and enter bodie and soule into heauen Fulk 2 Zachar. 9.11 I haue loosed thy prisoners out of the pit where there is no water That is out of Limbus Patrum Bellarm. de Christi anima lib. 4. cap. 11. Ans. Augustine giueth a cleane contrarie sense of the place by the pit without water he vnderstandeth Humanae miseriae siccam profunditatem sterilem vbi non sunt fluenta iustitiae sed iniquitatis lutum The drie and barren dungeon of humane miserie where there are no springs of iustice but the puddle and mire of iniquitie That is the Prophet speaketh of the deliuerance of the people from their cruel and vniust bondage and captiuitie 3 1. Pet. 3.19 In the which spirit he also went and preached vnto the spirits that were in prison which sometime had been disobedient in the daies of Noe. This place proueth euidently sayth Bellarm. that Christ descended into hell and deliuered the fathers from thence De Christi anima lib. 4.13 Ans. The place can haue no such meaning First by the spirit here the humane soule of Christ cannot be vnderstood but is diuine
bodie to abstayne from hurtfull meates as likewise to keepe a temperate and sober dyet and to take heede of surfetting and drunkennesse These kindes of abstinence in making difference of meates wee mislike not but for pietie or religions sake to distinguish them it is to too great superstition The Papists FOurthly their religious kinde of fasting they holde not to bee a generall error 77 abstinence from all meates and drinkes but onely from some certaine kindes as from flesh and wine as Timothie refrayned from drinking of wine and in steade thereof vsed water 1. Timothie 5. verse 23. Rhemist The Protestants Ans. FIrst for chastising of the bodie it is lawfull to abstayne either wholly for a time or in respect of the quantitie or qualitie of the meates which may more prouoke carnall lusts not in the prohibition of the whole kind as the Papists doe of all flesh bee it neuer so grosse or small in quantitie Likewise it is lawfull for chastising of a mans body to abstaine from any kinde as of wine fruites spices flesh so that the vse of them be not forbidden as though in the very abstinence there were religion Fulk ibid. 2 But the true and properly religious fast of Christians is a generall abstinence from all meats and drinkes during the time of such fasting Esther 4.16 Nehemiah 9.4 Where the manner of their fast is described howe the lawe was read vnto them foure times in the day and as oft did they worship the Lord and confesse their sinnes It was the custome of the Church also in Augustines time in the dayes of fast not to abstaine onely from flesh or some certayne kinde of meate as the Papists vse but altogether to continue fasting till the eeuen Rogo vos fratres sayth he vt in isto sacratissimo tempore exceptis dieb dominicis nullus prandere praesumat I pray you brethren that in this holy time none of you presume to dine at all except it be vpon the Lords daies Ergo they that wil keepe a true religious fast if they are able ought for the time wholly to absteyne The Papists error 78 FIftly they erre in affirming fasting to be a meritorious worke Rhemist 1. Corinth 15. vers 32. Anna Tobie Iudith Esther serued and pleased God by fasting Annot. Math. 15. sect 3. The Protestants Ans. FIrst we doubt not but that fasting is a worke acceptable to God being referred to the right end as to chastise and humble the bodie 1. Corinthians 9.27 and to make our prayers more feruent 1. Corinthians 7.5 But otherwise there is no holinesse or vertue in fasting of it selfe neither is it by the worke wrought of any merite or worthines For our prayers which are a more principall worke then fasting is yet of themselues by any worthynes in them are not regarded of God for Salomon sayth When thou hearest haue mercie 1. King 8.30 It is of the Lords mercy that our prayers are heard not of any worthynes in them Augustine sayth very well Si volumus bene ieiunare à cibis ante omnia ieiunemus à vitijs Quid prodest pallidum esse ieiunijs si odio inuidia liuescas What doth it helpe to fast from meate if wee fast not from sinne What auayleth it to be pale and wan with fasting if thou frettest with hatred and enuie Ergo the externall or outward acte of fasting of it selfe is litle or nothing worth The Papists error 79 SIxtly and lastly they grieuously offend in their fastings in laying so straight and hard a yoke vppon mens shoulders as charging them vnder payne of damnation to keepe their fasting dayes making it deadly sinne yea heresie to transgresse them as one Laurence Staple was troubled and persecuted anno 1531. because in Lent hauing no fish hee did eate egges butter and cheese nay they were so cruell that hardly they suffered women in child-bed to haue flesh in their houses As anno 1532. two young Gyrles were constrayned to abiure because they were found vppon Saint Peters eeuen eating broth made of mutton their mother lying in childe-bed Howe was poore Frebarne tossed too and fro and brought into great daunger because a pigge was found in his house in Lent time for the which his wife longed The Protestants Ans. FIrst no positiue law not grounded vppon scripture can so binde any person that in the breaking of such hee shall sinne deadlie And of this sorte is the fast of Lent and other dayes for religion which were ordayned without authoritie of scripture Lambert ad articul 17. And seeing the rest of the Sabboth being the commaundement of GOD might yet vpon necessarie cause be broken as wee haue shewed how much greater libertie ought the people to haue had in the obseruation of those dayes which were onely inioyned by men for who seeth not that the rest in the Lords day being Gods owne appoyntment ought more surely to binde then fasting vpon forbidden dayes enforced by men yet was it counted an heynous sinne to eate flesh vpon a day interdict and a small offence or none to violate the rest of the Sabboth 2 Saint Paul could see no such necessitie of fasting and abstinence when hee willeth Timothie to drinke wine and no longer water for his infirmities sake 1. Timoth. 5.23 But if there were religion in fasting and abstinence it ought not to be intermitted for the bodily health for the lesse principall is to giue place to the greater In Augustines time also there was no such necessitie Qui ieiunare non praeualet in domo sua praeparet quod accipiat He that is not able to fast let him prepare in his house for his owne eating And agayne Si possibilitas non fuerit ieiunandi sufficit eleemosyna sine ieiunio If a man haue not possibilitie to fast in stead of fasting let him giue almes What is become now of your Lent and Imber fastes which you prescribe as necessary to be kept of all THE NINTH QVESTION CONcerning the Virgine Marie THis question standeth of many parts 1. Whether the B. Virgin Marie were conceiued without sin Secondly whether she vowed Virginitie before the Angel was sent vnto her Thirdly of the assumption of her body into heauen Fourthly of the dignitie and preeminence that shee hath as they affirme aboue all other Saints yea and the Angels to Fiftly of the merites of the virgin Marie and of the Aue Maria. THE FIRST PART WHETHER THE Virgin Marie were voyde of original and actuall sinne The Papists error 80 1 AL men are borne in sinne Christ onely excepted and his mother for his honor Rhemist Rom. 5. sect 9. Answ. it is no more dishonour for Christ to be borne of a sinner then to haue taken his flesh and lineally descended according to his humanity of Thamar that committed incest with Iuda and Rahab which was an harlot Math. 1.3.5 Secondly it maketh more for the honor of God that Christ was borne without sinne
onely faith but loue or charitie obtaineth remission of sinnes Bellarm. ibid. Rhemist in hunc locum The Protestants Ans. THe argument is not from the cause to the effect but from the effect to the cause for Christ doth not reason thus she loued much therefore many sinnes are forgiuen her but contrariwise Many sinnes are forgiuen her therefore she loueth much As the next words declare to whom little is remitted he loueth little And our Sauiour sayth in plaine words in the last verse That her faith had saued her whereof her loue was an effect Argum. That the contrition of the heart is no meanes of our iustification nor a meriting cause or procuring of remission of sinnes Saint Paul sheweth Rom. 4.5 6. To him that beleeueth faith is counted for righteousnes And Dauid declareth the blessednesse of that man to whom God imputeth righteousnes without workes It is faith then onely that obtaineth remission of sinnes and a man is iustified without any respect had to his workes Therefore neither contrition nor any other worke inward or outward procureth remission of sinnes but faith onely is the meane So Augustine sayth Opera sequuntur iustificatum non praecedunt iustificandum Workes followe a man alreadie iustified they goe not before to iustification De fide operib cap. 14. Therefore the worke of contrition is not auaileable to iustification The Papists 5. COntrition they say is not necessarie for veniall or small offences neither error 11 is a man bound thereunto So. lib. 4. distinct 17. articul 3. The Protestants THis assertion is cleane contrarie to scripture for the Prophet Dauid praieth not onely to be kept from presumptuous sinnes Psalm 19.13 but euen to be cleansed from his secret faults vers 12. Augustine agreeth Non solum propter vitae huius ignorantiam sed etiam propter ipsum puluerem mundi huius qui pedibus adhaerescit quotidianam habere debemus poenitentiam Not only for the ignorances of this life but euen for that drosse and dust of the world which hangeth vpon our feete we ought daily to repent vs. He meaneth the lesser and smaller scapes of our life The Papists error 12 6. THere is a kind of cōtrition that proceedeth only from the feare of punishmēt when a man doth leaue sinning not for any loue or delight he hath in God but onely for feare of damnation Euen this contrition also is good and profitable yet this seruile feare is at length cleane driuen out by charitie But there remaineth still in the godly an awe and feare of God and his iudgements with mistrust and feare of hell and damnation as Math. 10. Feare him that can cast bodie and soule into hell Rhemist Iohn 4. sect 6. Bellarm. lib. 2.17 The Protestants FIrst we acknowledge that the feare of punishment is necessarie in the beginning to make a way for true loue to enter as the bristle or needle as Augustine sayth maketh roome for the thred to enter We also confesse that there is a continuall feare and reuerence of God in the godly such as children haue of their parents but as for any mistrust or feare of hell and damnation after loue be once entred and we made the children of God which breedeth terror and anxietie of conscience it is cleane expelled and thrust out of the doores by loue Argum. So saith the Apostle There is no feare in loue but perfect loue casteth out feare and maketh vs to haue confidence in the day of iudgement 1. Ioh. 4.17 18. But he that feareth damnation and is afraid of the day of iudgement cannot haue confidence in that day So Augustine Quid dicimus de illo qui caepit timere diem iudicij si perfecta in illo esset charitas non timeret What say we to him that feareth the day of iudgement if loue were perfect in him he would not feare it THE SIXT QVESTION OF AVRICVLAR Confession the second part of penance The Papists error 13 NOne can rightly seeke for absolution at the Priests hands vnlesse they confesse particularly at the least all their mortall sinnes whether they be committed in mind heart will and cogitation onely or in word and worke with all the necessarie circumstances and differences of the same Rhemist Ioh. 20. sect 5. And this sacramentall confession as they call it must be made secretly to the Priest Concil Trident. sess 14. can 6. Argum. 1. This wonderfull power of remitting and retaining of sinnes which was giuen to the Apostles and their successors Ioh. 20.22 were giuen them in vaine if no man were bound to seeke for absolution at their hands which can not be had of them without distinct vtterance to them of our sinnes for they cannot rule the cases of conscience vnlesse they haue exact knowledge and cogitation of their sinnes Rhemist ibid. Ans. 1. God hath not made his ministers in Christs stead iudges of cases of conscience as though there were in them an actual power to remit and absolue sinnes but their office is onely to declare and set forth vnto all penitent persons the promises of God for remission of sinnes the seueritie of Gods iudgement against impenitent persons which is especially performed in the preaching and applying of the word either publiquely or priuately as S. Paul calleth the Gospell committed vnto him The word of reconciliation 2. Cor. 5.16 2. A man therefore may by their ministerie which are the preachers of reconciliation finde remission of sinnes without a particular declaration thereof neither is it necessarie for them to haue so exact a knowledge of our sinnes seeing they are not absolute iudges of the conscience but the ministers and ambassadors of reconciliation 2. Corinth 5.20 3. And Ministers are not to stay while suite is made vnto them for their helpe but they ought to exhort and desire men to be reconciled to God by their ministerie Argum. 2. As the Priests in the law had onely authoritie to discerne the leprosie of the people and therefore Christ sendeth the lepers to the Priest Luk. 17.14 so men must reueale the spirituall leprosie of sinne to the Priest Rhemist ibid. Ans. First the leprosie was not healed by the Priest but onely declared to be healed so sinnes are declared to be forgiuen by the Priest not properly forgiuē Secondly the Priest receiued not knowledge of all diseases but of this that was contagious therefore it would not followe hereupon that all sinnes are to be confessed to the Priest but such as are notorious where publique confession is by Church discipline inioyned and such confession we denie not Thirdly the argument followeth not from the Priests of the law to the Ministers of the Gospell for the Priesthood of the law is translated wholly vnto Christ who hath all knowledge to discerne and power to heale our spirituall diseases The Protestants COnfession of sinnes such as the scripture alloweth we doe acknowledge as namely these foure kinds There are priuate confessions either to God alone as Daniel confesseth
Augustine saith Peccata negligentiae vel ignorantiae melius accusantur vt pereant quà m excusantur vt maneant meliusque purgantur inuocato Deo quà m firmantur irritato Deo The sinnes of negligence and ignorance are better accused and confessed then excused better by praying to God to purge them then by prouoking God to confirme them Ergo forgiuenes must be asked at Gods hand for inuoluntarie sinnes sinnes of ignorance The Papists 2. THe motions of the flesh in a iust man whereunto the minde of man consenteth not cannot any whit defile the operations of the spirite but error 62 make them often more meritorious for the continuall combate that hee hath with them for it is plaine that the operations of the flesh and the spirite doe not concurre together to make one act Rhemist Rom. 7. sect 10. The Protestants Ans. THough the operations of the flesh concurre not with the spirite in any one act yet doe they hinder the workes of the spirite from perfection and therefore defile them Argum. Rom. 7.19 Saint Paul saith The good that I would doe I not Did not concupiscence euen in this blessed Apostle hinder the proceedings of the spirit when it kept him from doing that good which he desired and whereas he cryeth out and desireth to bee deliuered from that lawe of his members vers 24. it is not like that any merite or good thing can be obteined by it for then hee should rather haue beene desirous to haue giuen it entertainement still Augustine thus writeth of these smaller and lesse sinnes Quibus peccatis licet occidi animam non credamus ita tamen eam veluti quibusdam pustulis deformem faciunt vt eam ad amplexum sponsi sine grandi confusione venire non permittant By the which sinnes though the soule bee not slaine yet the face is deformed as with pimples that shee dare not without great blushing draw neere vnto her spouse Let them tell me now what great glorie is obteined by this corruption in our members THE FOVRTH PART WHETHER all sinnes be remissible The Papists ALL sinnes are pardonable so long as the committers of them bee in case error 63 to repent as they are so long as they liue in this worlde It is great blasphemie therefore which the Caluinists vtter that Apostasie and certaine other sinnes of the reprobate cannot be forgiuen at all in this life Rhemist 1. Iohn 1.5 sec. 4. And therefore they say that blasphemie against the spirite is saide to bee irremissible because it is hardlie forgiuen And they define sinne against the holy Ghost to bee nothing else but finall impenitencie Rhemist Matth. 12.4 The Protestants FIrst sinne against the holy Ghost is not finall impenitencie euery one indeede that so sinneth is finally impenitent because hee shall neuer haue the grace to repent But our Sauiour Christ meaneth some speciall sin in calling it blasphemie against the holy Ghost for many a wicked man may die impenitently and yet not blaspheme Augustine better defineth this sinne Cum quis aduersus gratiam ipsam qua reconciliatus est Deo inuidentiae facibus agitatur When a man maliciously doth oppugne that grace whereby he was reconciled to God lib. 1. de serm in mont 41. But most perfitly is this sinne described Heb. 10.29 where there are set downe three circumstances that make this sin first the person he must be such an one as hath been lightened with grace and been in outward appearance sanctified therefore Iewes Turkes or Infidels cannot commit this sinne because their mindes were neuer illuminate by the truth Secondly his affection must bee considered which is most deadly and hatefull in the highest degree blaspheming the spirite and despiting the same crucifying and persecuting Christ againe as it were Heb. 6.6 Wherefore they which offend of ignorance or infirmitie and weakenes or which fall not into horrible blasphemies are not guiltie of this sinne Thirdly it is the trueth which they hate and detest which sometime they loued and were thereby sanctified They count the blood of the testament as an vnholy thing Blasphemie then against the holy Ghost is an horrible hatred and detestation of the trueth and grace of Gods spirite whereby hee that now blasphemeth was before illuminate Secondly this sinne not onely easily shall not be forgiuen but not at all as our Sauiour saith Neither in this worlde nor the world to come Math. 12.32 And it is impossible for them to bee renewed by repentance Heb. 6.6 Wherefore it is a great blasphemie in the Papists so contrarie to the Scripture to affirme that blasphemie against the spirite may be forgiuen THE FIFTH PART WHETHER God be the author of sinne The Papists error 64 NO sinne standeth with the will or intention of God but is directly against it Rom. 3. sect 4. And therefore Christs death was Gods act no otherwise then by permission Act. 3. sect 2. Neither is God the author of sinne otherwise then by permission and withholding of his grace Iam. 1.13 Rhemist The Protestants Ans. 1. ALL sinne is against the will of God reuealed in his worde although nothing can come to passe contrarie to the determinate and secret will of God Secondly God did not onely permit the Iewes to worke their malice vpon Christ but most holily and most iustly he vsed their malice to bring his purpose to passe for the text is That Christ was deliuered vp according to the determinate counsell of God Act. 2.23 which must needs be more then a bare permission Thirdly although God be not any moouer vnto sinne yet as a iust iudge he not onely permitteth but leadeth into temptation those whom in iustice he deliuereth vp to Sathan Argum. It is a petition which we dayly rehearse in the Lords praier Lead vs not into temptation Likewise Rom. 11.8 God gaue them the spirite of compunction These speeches of leading and giuing implie an actiue power in God not a passiue and permissiue onely for how is it possible that God being omnipotent should permit or suffer any thing to be done in the world conâ—â—â—ry to his will Augustine vpon those words of Dauid concerning Shemei Let him alone what know I if God haue sent him to curse Not saith he that God bad him curse for then his obedience should be commended Sed quod eius voluntatem proprio suo vitiomalam in hoc peccatum iudicio suo iusto occulâ—o inclinauit But because God by his iust and secret iudgement did incline his wil being corrupt of it selfe vnto this mischiefe Loe he saith inclinauit he did incline his wil which is more then permisit he did suffer him THE SIXT PART OF THE WORKES of those which are not regenerate The Papists THe works done before iustification although they doe not proceed of faith are not properly to be called sinnes neither doe they deserue the wrath of error 65 God Concil Trident. sess 6. can 7. Andrad Tilem loc 4. er 6. The Protestants THe
confer grace p. 416 2 Of the difference of the olde and new sacraments pag. 418 3 Of the character imprinted by the Sacraments pag. 419 4 Of the necessitie of the sacraments pag. 420 3 Of the number and order of the Sacraments 1 Of the number of them pag. 42◠2 Of their degrees amongst themselues pag. 424. The twelfth controuersie of the sacrament of Baptisme eight questions 1 Of the name and definition of Baptisme pag. 426 2 Of the partes that is the matter and forme of Baptisme pag. 427 3 Of the necessitie of Baptisme and whether baptisme may by any other way be supplied pag. 428 4 Whether women and lay men ought to baptise pag. 432 5 Of the baptisme of infants and whether they haue faith and of the baptizing of bels pag 434.436 6. Of the effectes of Baptisme 1 Whether our sinnes be cleane taken away in baptisme pag. 436 2 Whether baptisme be onely for sinnes past pag. 438 3 Of the priuiledges of Baptisme pag. 439 7. Of the difference between the baptisme of Christ and the baptisme of Iohn p. 441 8. Of the ceremonies and rites of baptisme pag. 442 The thirteenth controuersie of the Eucharist or Lords Supper two parts 1 part Of the sacrament it selfe 10. questions 1 Of the Real presence pag. 445 2 Of Transubstantiation pag. 455 3 Of the reseruation of the Sacrament pag. 459 4 Of the elements of bread and wine pag. 461 5 Of the words of consecration pag. 463 6 Of the proper effect of the Lords Supper pag. 465 7 Of the manner in receiuing the cōmunion whether it ought to be receiued fasting pag. 467 8 Of receiuing in one kinde pag. 468 9 Of the adoration of the Eucharist pag. 472 10 Whether the wicked receiue the body of Christ. pag. 473. 2. part Of the sacrifice of the Masse 8. quest 1 Of the diuers representations of the death of Christ. pag. 475 2 Of the sacrifice 1 The name of the Masse pag. 476 2 Of the sacrifice it selfe pag. 477 3 Of the name of priests pag. 481 3 Of the vertue and efficacie of the Masse pag. 483 4 For whom the Masse is auaileable pag. 484 5 Of priuate Masses pag. 485 6 Of the manner of saying Masse pag. 487 7 Of the idolatrous ceremonies of the Masse pag. 488 8 Of the forme which is the Canon of the Masse pag. 490 THE CONTENTS OF THE THIRD BOOKE The fourteenth controuersie of Penance nine questions 1 Of the name of penance pag. 501 2 Whether it be a Sacrament pag. 502 3 Whether any other sacrament of repentance beside baptisme pag. 504 4 Of the materiall partes of Baptisme 1 Of the matter and forme pag. 504 2 Of the three partes Contrition pag. 505. Confession pag. 505. Satisfaction pag. 505. 3 Whether repentance goe before faith pag. 506 5 Of Contrition pag. 507 6 Of Auricular confession pag. 510 7 Of Satisfaction 1 Whether the punishment remaine after the sinne is pardoned pag. 514 2 Whether a man may satisfie the wrath of God by his workes ibid. 3 Whether one man may satisfie for another pag. 516 8 Of penall iniunctions 1 Whether penall workes be necessary to repentance pag. 517 2 By whom they are to be enioyned pag. 518 3 Of pardons and indulgences pag. 519 9 Of the ceremonies and circumstances of Penance pag. 522 The fifteenth controuersie of Matrimony seuen questions 1 Whether Matrimonie be a sacrament pag 524 2 Of Diuorcement 1 Whether there be any other causes of diuorce beside fornication pag. 525 2 Whether mariage be lawfull after diuorcement for adulterie pag. 528 3 Of the degrees prohibited in mariage three partes 1 Of the supputation of degrees pag. 529 2 Whether any of the degrees prohibited in Moses law may be dispenced with pag. 531 3 Whether any other degrees by humane law may be prohibited pag. 533 4 Of the impediments of marriage pag. 535 5 Of the comparison between virginitie and the married estate pag. 536 6 Of the times of mariage prohibited pag. 537 7 Of the ceremonies of marriage pag. 539 The sixteenth controuersie three questions 1 Of Confirmation 1 Whether 〈◊〉 be a sacrament pag. 541 2 Of the matter and forme thereof pag. 542 3 Of the efficacie and vertue pag. 543 4 Of the rites and ceremonies pag. 544 2 Of Orders 1 Whether it be a Sacrament pag. 545 2 Of the efficacie pag. 547 3 Of the ceremonies pag. 548 3 Of extreame Vnction 1 Whether it be a Sacrament pag. 549 2 Of the vertue and efficacie pag. 550 3 Of the minister and the ceremonies pag. 551 The seuenteenth controuersie of the benefites of our redemption three partes 1 part Of Predestination 1 Of the reprobation of the wicked pag. 553 2 Our election free without respect to our workes pag. 555 3 Of the certaintie of predestination pag 556 2 part Of our Vocation 1 Of sinne 1 Of Originall sinne pag. 558 2 The difference of sinnes pag. 559 3 Of veniall sinnes pag. 560 4 Whether all sinnes be remissible pa. 561 5 God no author of sinne pag. 562 6 Of the works of the not regenerate 563 2 Of the law 5. parts 1 Whether it be possible in this life to keep the Laws pag. 564 2 Whether iust men doe sinne pag. 566 3 Of the works of supererogation p. 567 4 God not to be serued for feare pag. 568 5 Of the vse of the Law pag. 570 3. part Of iustification 1. Of freewil 1 Whether it be vtterly lost pag. 571 2 Of the power of free will in man Ibid. 2. Of Faith 1 What faith is pag. 576 2 Of the diuerse kindes of faith pag. 578 3 Charitie not the forme of iustifiyng faith pag. 579 4 How men are iustified by faith pag. 581 5 Whether faith be meritorious Ibid. 6 Whether faith be in mans power pag. 582 7 Whether it may be lost Ibid. 8 Whether wicked men haue faith pag. 583 3. Of good workes 1 Which be the good workes of Christians pag. 584 2 Whether there be any good workes without faith Ibid. 3 The vse of good workes 1 Whether they be applicatorie pag. 585 2 Expiatorie pag. 586 3 Meritorious Ibid. 4 Of the distinction of merites pag. 589 5 The manner of meriting pag. 590 4. Of Iustification 1 Of preparatiue works to iustification pag. 591 2 Of two kindes of iustification pag. 592 3 Of inherent iustice pag. 593 4 Of iustification onely by faith pag. 594 The 18. controuersie concerning the humanitie of Christ fiue questions 1 Of the vbiquitie or omnipresence of the bodie of Christ pag. 596 2 Whether Christ encreased in knowledge pag. 599 3 Of the manner of our Sauiours birth pag. 601 4 Whether Christ suffered in soule pag. 602 5 Whether Christ descended in soule to Hell to deliuer the Patriarkes pag. 605 6 Of the place of Hell pag. 607 The 19. controuersie concerning matters belonging to the diuine nature of Christ three questions 1 Whether Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of