v. 28. Where Christ asked of the two blind men saying belieue yee that I can doe this to yow In which wordes he demaundes the consent of their vnderstanding which assent or consent and S. Aug. lib. de praed Sanct. sayth he would haue them belieue vertue to be existant in the power of Christ by which he would haue them belieue there health and restauring of their sight not that foolish special iustifying fayth which you dreame of your own inuention Neyther this confent as S. Aug. sayth fuffices not to the conseruation of righteousnes neyther to saluation but besides these are requisit good workes and the obseruance of the Commandemēts of God Good workes is very requisit to fayth by which the iust man groweth in righteousnes and charity according to that saying of S. Iames cap. 2. v. 21. That Abraham our Father was iustifyed of workes that is to say by works he is made more righteous What els mean other places of Scripture in demāding good fruict and greater abondance of righteousnes aboue the Pharisaicall righteousnes to this effect the yongman asken what worke was to be done needfull for him to enter into the Kingdome of Heauē our Sauiour answeres not saying belieue and thou shal be iust as the Protestants presupposition is but he sayth to him If thow wilt enter into the lyfe kept the commandements Matth. 19. v. 17. which commandements was the Decalogue as Christ expones vnto him Workes are the fruict of faith To what end is this speciall fayth when the true fayth suffices not to doe absolutely right well but charity ioyned with fayth doth make men iust and the sonnes of God because the Apostle sayth 1. cor 13. v. 1. Without charity all to be insufficient to saluation what a man can doe so consequently fayth of it self suffices not without workes which proceed of charity Luther moekes good workes Therefore let Luther be ashamed in making this wicked skoffagainst good workes in his sermon saying I say to thee because the way is strait and narrow it behoweth thee to bethin small if thou wilt come be that way but it followeth who are charged with works as we see ye pilgrims of S. Iames to be loden with there clam-shelles can no way enter into Heauen To conclude the counsell of Luther is different frō the counsell of Christ who commendes the frutes of righteousnes proceeding from fayth and the other discomendes all good workes to establish his naked only fayth OBIECTION IVstification oft in the Scripture is attributed to only fayth as Luc. 7. v. 50. Thy fayth hath made the whole and lykewise Rome 5. v 50. VVe are iustifyed of faith Therefore in vaine are workes ANSVVER AS the Scripture hath attributed iustification to fayth euen so lykewyse to hope to feare to pennance and to Almesse As Rom. 8. v. 24. By hope we are saued and Tob. 4. v. 11. Almesse delyuere from sinne and death also Eccl. 1. v. 27. The feare of the Lord expelleth sinne ergo it followeth these to iustify as well as only fayth and if there be rightly vnderstood ioyned with fayth Workes ioyned with faith iustify a man make iustification for they are the fruicts of fayth and so it is not only fayth that maketh a man iust for that word is not found in the Scripture only but because faith is the foundament and root from whence other vertues groweth Therefore righteousnes and saluation is attributed to him although mention is not made so ample of the vertues as of the foundation for what pulchritude and beauty is in a tree all dependes of the roote euen so what vertue and righteousnes groweth with man all is commended to proceed of fayth as of the roote and foundation of others OBIECTION THe Scripture speaking of the Euangely and explicating what it is as it were by a Emthesis sayth the Euangely which is to say Gods word saueth vs as 1. cor 15. v 2. The Euangely sayth he by which yee are saued and lykewyse Iacob 1. v. 18. VVillingly hath he begotten vs by the word of verity Therefore by fayth and not by workes we are iustifyed and for this cause we Protestants giue our selues to preaching of the word to the reading of the Bybel that by the word of fayth we may be feede and saued ANSVVER MIserable Protestāts how art thou deceaued in hearing preachings and in profitable reading of the Byble when thou vnderstandes it not For if thou would vnderstand thy owne proposition thou shall well know that the word of God saueth not formally but by way of Gods proponed grace and our obedience and not be only fayth as S. Iames cap. 2. v. 24. sayth in expresse wordes See sayth he how a man is iustifyed of workes and not of fayth only OBIECTION BVt how sayth S. Paul Rom. 3. vers 20. Gall. 2. vers 16. That no man by the vvorkes of the Law can be iustifyed ANSVVER WEll agreeth S Paul and S. Iames by diuers reasons for S. Paul sayth that the workes of the Law without relation to Christ auailleth not to righteousnes which S. Paul so hyghly disputes and againe the workes of the Law with relation to Christ conioyned with faith to auaille much so that S. Iames and S. Paul denyeth not good works done by fayth but teaches expresly the vtility of them as Gal. 5. v. 6. saying in Christ Iesu neyther is circumcision any thing neyther the preputie◠but faith which by charity is wrought and seing it is euident that the requyres demaundes good works which commeth of faith and charity that only fayth may be secluded OBIECTION YF Abraham is iustifyed of workes he hath wherein to reioyce but not with God Rom. 4. v. 2. Therefore we cannot reioyce and boost of our workes ANSVVER I Say that neyther Abraham nor any other man could glory and reioyce of their workes in the mynde and sense of S. Paul that is to say in the merites of their workes done without fayth as the Iewes did reioyce of to wit of righteousnes done without grace by the knowledge of the Law which obseruation was very imperfect in them for that they keeped the Law but in a part to wit concerning certaine externall things OBIECTION CHrist hanging on the Crosse hath sayd it is finished Iohn 19. v. 20. Therefore there remaine no workes for all are done by Christ and no more is required no fasting pennance and satisfaction c. ANSVVER THe true sense of these wordes are that Christ hath finished the work of our redemption on the Crosse For if otherwyse the Protestant vnderstand this they ought not to baptyse nor be baptised frequent the Lords Supper Preach sing-psalmes pray nor fast c. OBIECTION ONly Fayth suffices as sayth Thomas de Aquino ergo ANSVVER SO it is in the mynd of the Doctor to the vnderstanding and conception of the mystery of the Eucharist and not to the conseruation of righteousnes and to the
of firme and assured hope that they receaue in the present remission of synnes and in the futur eternall lyfe ANSVVER I Deny the assumption for nothing is to be belieued of vs rightly and Catholickly which may be any way false for faith is the substance of things hoped and an argument of no appearance because the reason of faith is placed in the veritie reuealed of God which for that cause may neither deceaue or be deceaued Yea also we hope these things rightly which otherwayes may happen for the cheifest reason of hope consists in the possibilitie of the acquiring and seeking of these things which we haue hoped according to the commandement and promise of God and for this cause we are exhorted after the exemple of Abrâ—ham that in hope against hope we should labuor and belieue to mak our caling and election sure 1 Pet. 2. The differeÌ„ce betwixt hope and faith For many vnder pretence of this only faith being loaden with the weight of ther synnes and charged in conscience vnthankfull to their Creator and yet apeare externally to work the workes of the righteous and walk securely perswadinge them selfes to be in grace and fauour of God and at last to obteine eternall lyf when without hope they are condemned Because hope lookes to the promisses and coÌ„mandement of God which only faith annulles And therefore we are more commanded and exhorted to hope then beleue because hope hath euer actuall rychteousnes adioyned with him and only faith is lyk an Irishmans in his trowses which is without any conformity to the habit of any other nation so for conclusion only faith is no faith and is playne opposit anu contrary to the article of our creed I beleeue the remission of sinnes QVESTIO IIII. Of the informall fayth of Synners WHerfore doe the Papistes affirme teach fayth to remaine in Synners seperated from loue contrary to the tenour of the Scriptures Fathers Caluin lib. 3. inst cap. 2. § 8.9.10 in Antid Con. Trid. ANSVVER IT is the vniuersal doctrine of holy Church that trew fayth which the Apostles defynes to be the substance of thinges which are hoped for Faith may be without loue aswell as with it and the euidence of things which are not seene may successiuely stand with loue and charity or without it soe that fayth may be in the same specie and nomber notwithstanding with diuersity of tyme formall or informall Faith is formall and informall Calu. Scornes all diuyne and humane sciences Howsoeuer to the contrary Caluin laboures but to no effect albeyt he goeth about to scorne this distinctioÌ„ of faith made in the Theologicall Schooles but if this scorner of diuyne and humane sciences would approach to the fountayne of holy wryt and gust with wholsome taste truely he should fynde the same habit of fayth and nomber to haue the place of merit and of demerit that the scorner may be at rest For first Christ Matth c. 7. vers 22. acknowledgeth fayth in Synners for in the day of iudgment or in the hour of death as in a particular iudgment many shall say to him Faith may be in great sinners to the working of myracles Lord we haue prophesied in thy name and in thy name we haue cast out diuels and haue wrought many miracles to whome he shall answer saying I neuer knew yow For this nunquam giues to vnderstand that euen then when they wrought miracles in fayth and by faith in my name euen then I knew you not because you lyued a wycked and deformed lyfe with your faith Sinne is opposite to the merit of faith and was so defyled in sinne lyke to the conditioÌ„ of a most expert Phisitian who is not ignorant of art and science which he professes and vnderstandes and yet notwithstanding by fragility of nature by intemperancy and bad liuing a similytude doth violate the science and medecyne albeit he doth not loose and quitte the science of medecine euen so a Christian man a Prophet Religious Faythfull or els whatsoeuer morall man instructed in the faith sinning in the precepts of fayth Fayth profits nothing without workes doth not loose or is destitute of his faith nether faithfulnes or ceases to be a Christian and yet notwithstanding is excluded from the Kingdome of God for onely want and defect of charity good workes The naughty banquetter had faith with out his garment Secondly he who entered to the banquet of the King not hauing his weddinge garmeÌ„t Matth. 25.15 was cast into vtter darckenes not because of his faith or of his baptisme by which he entered and abode in the Church but because of only the waÌ„t of his wedding garment that is to say the want of charity So expoundes this place all the Fathers of the Church as S. Greg. in euang hom 78. Thirdly to conclud all doubtes the Apostle sayd if I should haue all faith so that I could remoue mountaynes and want charity I am nothing what it is to haue all faith without charity Calu. Glosse discouered to wit not to be in grace neyther auailles the glosse of Rabbi-Caluin in this place saying that the Apostle speakes not of the Catholyck faith but of the faith of miracles or the vertue of confidence to worck miracles but this euation is naught for when the Apostle sayes if he had all faith absolutly he concludeth all both intensiue and extensiue perfect and imperfect for in the end of the same chapter 1. cor 1 he concludeth that there doe remayne fayth hope and charity these three but the cheifest is charity only so out of doubt he speakes of that faith which before in the same chapter he made mention of Faith is compared with charity and charity to faith as he did speake of that same charity before therfore it followes that he hath compared the Catholicke faith with Charity Fourthly S. Iacob c. 2. v. 14. sayd Bretheren what helpeth it if a man say he hath fayth but hath no workes can his faith saue him Is any Christian so absurd of iudgment Faith may be without workes although it profit not that thinkes faith to iustify a man without workes to the defence of the verity the whole Fathers affirme and haue taught faith cannot iustify any man without workes as Iren. lib. 4. cap. 25. expounding the same saying of the Apostle sayth neyther knowledge nor wisdome towards God neyther the comprehension of diuyne mysteries neyther fayth neyther prophesie helpe without charity but are voide and of no merite before God And lykewyse S. Aug. lib. 15. de Trinit cap. 18. sayth without charity faith may be but not to profit What need we yet witnesses seying reason teaches that by true faith the faithfull are distinguished and discerned from Infidels Heretycks albeit defacto they are separated out of the Church yet in name and shew they are within yet damned and yet notwithstanding if synners fall from
their faith and be separated froÌ„ the Church as Ethnikes and Infidels dâ—facto neuerthelesse in name and externall showe they are within as holy Scripture makes mention as Matth. 13 in the feyld of corne was togeather tares and wheat in the net good fysh and bad in an hous foolish and wyse virgines Euen so such persones hauing faith without workes not obscurly but plainly doe pertayn to the Church howbeit they are damned therefore it happeth to faith without charity eyther to be formall or informall but the effect and Vertue depends in his will in whome charity is and for this cause The effect of faith depends in his will in whome is charity the Heretickes forceing falsy the contrary are deceaued for whilst they presuppose and iudge with themselues that trew faith cheifly is placed in only persuation by which a man may persuade certainly assure himself because of the imputatiue righteousnes of Christ de facto that his sinnes be remitted to him and that graces and charity concomitanter are infused into his soule with his assured persuasion of only faith The hereticks folish persuasion concerning faith that this persuasion in their iudgmeÌ„t is a most trew thing neyther think they euer at any tyme that this can be separated from grace charity which is false and absurde as we haue before proued for they lay great weight vpon a weake foundatioÌ„ and build castelles vpon a sandy-mount for it is not only fayth that iustifyes a man nether is it euer annexed conioyned with charity grace but is separated OBIECTIO FAith consists in the knowledge of Christ but Christ cannot be knowne but by sanctification of his spirit Therfore faith can no way be separated froÌ„ charity For the Apostle sayth Rom 10 v. 10. VVith the hart man belieueth vnto righteousnes and with the mouth man confesseth to saluation ANSVVER THE Apostle vnderstandes not in these words sanctification of the spirit including charity but he sayth the hart belieueth to ryghteousnes in which wordes he plainly signifyeth that faith is way and mean to gett and obtaine righteousnes but this faith doth not euer include necessarily the actuall stat of righteousnes and charity and therefore the knowledg of Christ may be in man without charity and so it is separated Other expounde this place of the good affection of will requisit in man to belieue and not annexed absolutly to the action of loue and charity OBIECTIO FAict without workes is dead as the Apostle sayes Iac. 2. Therfore as a dead man is not a trewe man so neyther is fayth in sinneres a true faith without workes and charity ergo faith and charity cannot be separated ANSVVER THE Apostle to the contrary assimilated and compared faith not to a dead man but he assimilated and compared such to a dead body as v. 26. for as the body sayth he without the spirâ—t is dead concerning the vitall operatioÌ„s whereby it failes not to be a trew body euen so without workes faith is dead concerning the vtility meryt and saluation albeyt it failes not to be trew faith for the Apostel affirmeth the Diuels to belieue albeyt not to saluation how much more a sinner may belieue and haue true faith and yet not to his saluation Because it is without workes which are the operations of the vytall spirit and so faith is separated from charity and compared to a dead man without the spirit when he wanted the operatioÌ„ of the vitall spirit and yet cannot be called otherwyse then a body Ergo and so is fayth OBIECTION THE Fathers in whose doctrine thow Papist so oft dost boast teach faith without workes not to be true faith as S. Cyp de simplic pral Beda in cap. 2. Iac. c. Ergo â—rew faith is neuer without workes ANSVVER THE Fathers deny such to be true faith that is not liuely and perfyt and to be such as it ought to be as laughter is not full ioy yet it is accounted for ioy and gladnes So S Hier. cap. 5. ad Gal. When charity is farr of and suchlyke fayth is remote and absent we say it is not perfect charity and true faith not that it is farr of and absent as concerning his essence but concerning his perfection operation and lyfe And hereupon the Fathers teache the verity and the Heretikes lye and teache false doctrine QVAESTIO V. Of the necessity of myracles WHerefore require the Papists myracles of vs for confirmation of our reformed faith seyng long since it was maruelously confirmed of the Apostels Martyres Confessores So that there is no neede of newe myracles Caluin praef instit ad Franc. gal reg ANSVVER Luther atteÌ„ptâ— to rayse the dead He also attemptes to cast out diuels If their doctrine be trew from the Apostles how flee they to extraordinary things Caluin makes for a myracle of a liuing maÌ„ a dead He would haue wrought a myracle for confirming his doctrine of predestination I Aske wherefore Luther that great Prophete Elias and a cheif Apostle yea the Angel of God so called of his successores for confirmation of his Euangel made his recourse to myracles whilst he assayed and attempted to rayse from death one William Nesone drowned in the ryuer of Albus as Staph. in respons vlt. beareth witnes Also he attempted to work a myracle in the casting out of a Deuill out of the possessed but in vayne Wherfore I say went Luther to vse an extraordinary meane if his doctrine be the doctrine of the auncient tymes that myracles are not now necessary Lykewyse to the same effect wherfore attempted Caluin to work a myracle to rayse a dead man who by caluines policy dissembled himself dead for the confirmation of his doctrine of predestinatioÌ„ and the preordination of God concerning the fall of man as Bols in vita Calu. lib. 13. Againe I ask if Caluin was scrupulous to sowe the doctrine of the Catholyk faith yet wherfore induces he a new faith and if he hath purged the error of the Paptsts Church wherfore runnes he to working of a false myracle wonderfull to the world Lykwyse a certayn ringleader of the Anabaptists attempted to worke a myracle in the kingdome of Polonia who inuyted all his fellow compagnions to be present at his baptisme promysing to them that they should see the holy Ghost come downe from the heauen to confirme his baptisme An Anabaptist in Polonia attempted to cause the holy Ghost appeare to proue his doctrine from heauen to be from heauen the day is prefixed the place is appointed the rumor spred abroade all are desyrous to see this myracle and first of all this Arch-heretick entreth into the water but in place of the holy-Ghost and of the spirit of truth anone the Diuell appared with a horrible and fearfull countenance offering himself to them all The Anabaptist is beaten of the diuell and taking the Heretick by the hair of his head lifteth and caryeth him in the ayre letting
point of religion called in controuersie but lock to be directed as they haue been alwayes in all former ages by there Catholik Pastors to vvhoÌ„ they are coÌ„manded by the Apostle to obey submit theÌ„selues no lesse theÌ„ the soger to his captain or the passager to the schipper master of the shippe Therfore after the exaÌ„ple of the Apostle I haue set down the Protestantes opinion sound doctrine that the modest and discret Reader may iudge with equity that their profession is reall heresie and containes nothing but filthy abominable assertions without any good grounds eyther of Scripture or reasone That in vveighing the balance in thy hand of iudgement and vnderstanding thow may saue thy soule which is lost if thow remaine in the profession with them who will goe about to saue his soule will learne the verity And therefore Gentle Reader I haue set downe in this Protestant Theologie there owne wordes lest some would say that I doe belye them which to doe I am very loth but to obserue charity as I would they should doe the lyke to me and whereas Gentil Reader that thow hadst not the full work accomplished blame me not I lippened to mens promises who hath failled when I haue brought this booke so farre on the way for my owne part I am sory that it is manked or abriged if pouerty hath not been my impediment notwithstanding to my ability with the curtosie of some goodes friends out of the zeall of their deuotion This first part of my booke is commed to light expecting opportunatie and frienship to effectuat the other part which God-willing in his owne tyme shall be seene Therefore inioy this for the present and pitie my pouerty bidding the hartly fairewell Thy friend in Christ F. VV. P. A. THE PROTESTANTS THEOLOGIE QVAESTIO I. WHerefor good Christians adheere ye and ioyne rather to the Papists Church and faith than to our reformed Church seing our Church and faith is the trew Catholik faith and is from the Apostles them selues delyuered Cal. praef ad Franc. Gal. Reg. ANSVER The Catholik Roman faith was long befor the reformed WHEREFOR praefere ye not the Roman-Catholik-Church and hir faith befor the Lutheran Caluinian or any vther sect what soeuer vnder pretence of reformation with a whorish applaud for as God was befor the deuil appeared euin so his trew Church and faith out of all dout is more ancient than the false and was befor it euer appeared for when the husbandman hade soowed his good seed in the feild than efter came the enuyous man and owersowed cockle as is said Matth. 15. but our Catholik Roman Church faith religion by the rest is long befor the reformation The Church and hir crew faith is from the tyme of the apostles ordeered and printed in the tables of verytie forasmuch seing that these many ages it hath bene from the tyme of the Apostles and long befor hath preuented the reformed nether can any of their wryters or centurians shew and declare as yet any forcible and sufficient argument what tyme place or by what author any corruption entered in the Catholick Roman Church Morouer ther was none except heretickes who beleued thes thinges contrary to the doctrin of the Roman Catholik Church or haue proposed to be beleued which they dogmatically indeed belieue and peruersly propound to be belieued if they can as yet shew and declare An honest chalenge let them approue them selues men for thair souls good and the honor of their reformed religion and for the satisfaction of many halting betwixt their new opinions and our old Roman Catholick doctrine Morouer we may easily declare demonstrate these your dogmaticall opinions and paradoxes in which yow do discrepat The new reformed religion is long sensed condemned disagre froÌ„ vs long since to be condemned and to be tryed real heresies out of diuerse sectaries alredy condemned by the Church also what tyme place increas procedings author of whoÌ„ they weer oppugned gainsaid It is bulded on the old heresies alredy condemned which when they weere brought to light and made knowne to all men did all sauour of heresie noueltie and change of religion with no long apparant continuans of long keiping possession or perseuerant tyme as shal be in euery place argument of this book obserued the man and his opinion the oppugner and contradictor the censor iudgment the age tyme. And therfor as for our part we shall first let Tert de praescr haret c. 32. as a defender of the Catholik Roman faith steppe into the feild with whom we demande Tert. demandes of the heretikes their entres and inquyre of your newe nouation and vpstatt reformation becaus yow claime the Catholick Church and hir name vnto you in this maner asking of you by these interrogations saying as he said to the heretikes in his tyme What do yow in my place and bee none of myne lykwyse by what right Marcion Luther Caluin cut ye doun my woodes by what liceÌ„se ValeÌ„tin Luther Caluin made into my fountaines by what authoritie Appelles Luther Caluin break yow my boundes myne is the possession why do ye rest heere to sowe and pasture at your pleasure myne is the possession Tertul defendes the Catholik name to aperte in to him as to a lawful successor of the Apostles long synce I possest it and first I did possesse it I shewe the first original of the owners to whome the thing was proper thus he Morouer our holy father S. August lib. de vtilit cred c. 7. as an other martial champion entereth in the feild against the heretikes of his tyme who vsurped the Catholick name and sayes ther is one Church All heresie confesse one Church as al confesse and if you look on the wholl compasse of the world it exceedeth all other in nomber as they affirme that know also shee is more sincere in doctrine of the treuth and ther is one Catholick Church Diuers heresies heth geuen diuers names to hir bot culd neuer deface hir of the Catholick name to which diuerse heresies haue geuen different names wheÌ„ as euery on of them haue their proper name which they dare not deny by which it may easily appeare to whom the name Catholick of which al are desyrous ought to be attributed This word Catholick made him to boast and outface the enimyes saying contr epist fund c. 4. I may not omit this wisdome This name catholick madâ—s him to boost against heresies which you deny to be the Catholick Church ther ar diuerse other things which do most iustly retaine and hold me in hir boundes as vnitie ther hould me the consent of people Consent of people authoritie and the name Catholik held S Augastin in the Church and nations the authoritie which had hir beginning by mirackles nourished by hope augmented by charitie confirmed by antiquitie there do hold me the succession of
actions of man and Brut-beastes and man shal be after the same inclination and appeare with them alyke then freewil must be subiected to the appetite and concupiscence is of necessity what can be spoken mare wildly against the excellency of humane dignity is not also this an open axiom plainely contrary to reason putting no difference betwitxt man beast for indenying this it taketh away all consolation it freeweth man of solicitude it secludeth feare that he may do what he list he is exempted of reason and discretion what he doth of necessity he must do it whether it be good or euill That thereby this end may follow security and idelnes referrâ—ng all to the grace of God and only fayth sluggish to euery good works extinguishers of vertue peruerting the grace of God introducing ineuitable necessity and excusing sinne in making God the author of sinne and chargen the bening goodnes of God of all wickednesse OBIECTION GOD sayth I haue indured the hart of Pharao Exod. 10. v. 1. Lykewyse Ioseph bretheren who sould him sayes Gen. 50. v. 19. can we resist the will of God But the diuyne will of God hath predeterminat Pharao to afflict the people the brethren of Ioseph to sell him Therfore there is no liberty of frewill ANSVVER THe consequent is false for God hath not forced Pharao to the detention and affliction of his people but in iust iudgment for great sinnes going before he hath depriued him of his grace for that cause he is left to himself and turning him from God leanning to the creature hath indured him self for so it is written Exod. 8. v. 15.19 Pharao hath obdured his hart againe it is sayd that the hart of Pharao is obdured so that Pharao waÌ„ted not frewill but he wanted the grace of God to worke with his frewill because of his forgoing sinnes As concerning Ioseph and his bretheren it is to be vnderstood of the determinat will of God for the exalting of Ioseph and is not attributed for a sinne to his bretheren which glory and exaltation God had decreed longe before to him as may be gathered of his visitions and dreames and therefore for this cause it is sayd in the v. 20. yee thought of me euill but God hath turned it in good that he might exalt me so that their frewill by this was no wayes necessitate and forced but concurred with the will of God for the glory exaltation of Ioseph OBIECâ—ION IT is neyther the Willer nor the Runner but it is of the mercy of God Rom. 9. v. 6. Therefore there is no frewill but God doth all in vs after his will and mercy ANSVVER I Deny the Sequell for the mynd of the Apostle is that the beginning of good workes is not of humane will neyther from the indeuoire of maÌ„ but first of the preueaning grace of God which excludeth not the free cooperation following afterward of freewill to this purpose sayth the Apostle 1. cor 3. v. 9. We are Gods helpers and S. Iohn Epist 3. v. 9 exhortes vs to be helpers to the truth ergo Frewill remayne in man to worke cooperat with the grace of God OBIECTION NO man commeth to me except my Father who hath sent me drawe him Iohn 6. v. 41. but he that is drawne hath not frewill ergo man hath not frewill because drawing designes violence ANSVVER TO draw is vnderstood for internall vocation by which God sturreth our will to worke good things but this vocation oftentymes man resistes as is sayd Prou. 1. v. 24. I haue called and you haue refused for that cause it followeth such vocation not to be violent so that after God hath called vs frewill is left in vs to inclyne to the vocation or to that which may chiefly please vs eyther good or euill and therefore he is sayd to be drawen when he is called for if the Poet say trabit sua quemquae voluÌ„ptaes and as S. Aug. sayes ostendas puero nucem trahas cum so that neyther in loue neyther in showing a child a nut make any violence but motions to frewill and therefore God in calling and powring in his grace in man so draweth that the follower may will and therefore frewill is in man without any violent drawing but in mercifull vocation to accept and repell as euery mans pleasure is OBIECTION AL our works thou hath wrought them in vs sayth the Prophet Isai 26 v. 12. and the Apostle lykewyse Phill. 2 v. 13 sayes that it is God which worketh in you both the will the deed euen of his good pleasure Therefore the frewill of man altogeather is passiue neyther can do any thing but as it is moued ANSVVER GOD so worketh good things in vs yet notwithstanding a place is left in our frewill to worke togeather with God to this purpose and effect S Paul argue for vs saying that he hath more laboured then the rest yet notwithstanding he sayth not I to wit only of my strenght but the grace of God with me 1. cor v. 10. for grace freewill are coherent as the first cause with the second as expounds S. Aug. de gra lib. arb cap. 5. Greg. lib. 16. cap. 11. Bern. Tract de gra lib. arb as for example who is to drawe his nyghbour out of the pit draweth him that is willing to be saued on togeather with him euen so God workes with the freewill of man first by a generall concurse secondly be a speciall help illuminating the vnderstaÌ„ding to the knowledg of God and pushinge the will in lyking vertue and honesty thirdly by habitual grace which worketh grace to the soule and giues to the body corporall health all thire-wayes God worketh in vs so that God worketh not allone neyther impedits nature neyther predeterminat any act by freewill but helpeth by influence of grace as wyne helpes the weake and sicke persones and as a stocke which a sicke man leanes to is a helpe to walke with facillity so that he no wayes is forced or is necessitated for grace takes not away nature but helpes and perfytes it OBIECTION THe Scripture fayth that we are in the hands of God as clay in the hands of the Potter as is sayd Isai 64. v. 8. We are clay and thou art our fashioner but the clay is passiue to suffer only ergo euen so are we in frewill with God ANSVVER THe Apostle sayth sup obiect 2. We are Gods fellowe helpers a fellow helper must be actiue ergo not passiue but in so farre as we called clay is in respect that clay is as it is of it self filthy and of no worth without the labour of the cunning potter to make it in a good and an excellent veshell Euen so no man may merite of his owne power or may attayn to be adopted a child of God seing all are borne children of wrath and seing all are the work of God by giuing of preuening grace and iustification which is not
sinne and loue of God yet notwithstanding not without feare and trembling if they consider their owne infirmity and weaknes And as concerning that saying of S. Iohn 1. cap. v. 10. who belieues in the sonne of God hath the testimony of God in himself It is true to wit by fayth belieuing the verity which God witnesses so that this place doth not speake of the testimony of righteousnes but beaâ—e witnesse and giues testimony of the diuinity of the sonne of God which the Father exhibites of his Sonne and is belieued of man OBIECTION THe Apostle sayth 1. cor 13 v. 8. That charity neuer failles but we haue this charity in baptisme which we are certaine neuer to lease Therefore we are certaine of grace and consequently of righteousnes ANSVVER SAinct Paul denyeth not but that charity may faill in this lyfe but in the other world to come it shall not faill For if fayth and hope may faile why not also charity Ergo we are not certaine of our righteousnes OBIECTION THe Apostle sayth 2. cor 1. v. 12. This is our glory the testimony of our consciences but a testimony is none except it be certaine ANSVVER THe testimony of conscience in which the Apostle glories and reioyses or by whose example we may glory the lyke to wit is not to be guilty in our selues of sinne and to liue confidently vs to stand in grace Which testimony of conscience consistes not in righteousnes of workes but in sanctification and holines of lyfe for all reioysing anexed with feare is not assured and certaine For it it sayd ps 2 serue the Lord with feare and reioyce in him with trembling OBIECTION MAny are certaine in themselues to haue walked righteously and to haue eshewed all mortall sinnes which cannot be without iustifying grace therefore must certainely and assuredly any man may know himself to be in grace and consequently certaine of his saluation ANSVVER THe Minor is false for it is sayd ps 18. v. 13. who doth know his sinnes And S. Peter 2. Epist cap. 1. v. 10 Exhorteth by the flying of sinne to make our calling and election sure by good workes That we be not in vaine called for whosoeuer perseueres not in vaine is his vocation consequently a man is neyther certayne of iustifying grace neyther of saluation OBIECTION TO Deny this certitude of grace makes men to doubt and dispayre Ergo. ANSVVER ALbeit his certitude of Grace and only fayth be excluded and denyed there is no occasion of anxiety doubt because there is many things that brings consolation to go fordward in righteousnes in the feare of God as loue charity contrition the Eucharist tribulations as witnes the Apostle saying 2. cor 7. v 4 Aboue measure I reioyce in all our tribulations c. QVAESTIO XXX Of the Purenesse of good Workes WHerefore extolleth the Papists so much the workes of Righteousnes seing all good workes whatsomeuer whosoeuer done of any man are sinne and blotted with impurity of the corrupted flesh and are made imperfect with a perpetuall affection of imperfections So that as our Arch-Rabbies teaches that the very elect are Guilty of sinne before God and of the feare of the iudgement of death Luth art 31. 32. Caluin lib. 3. inst cap. 11. § 11. cap. 14 § 9.10.11 lib. 4 cap. 15 § 11. ANSVVER VVHat execrable assertion is affirmed be there Ghospellers who being empte of all good workes and holynes following the flesh must sauour of the impurity of the flesh consequently wyld sinners and as brutish creatures to follow their owne imaginations concerning righteousnes and good workes Many good workes are without sinne and glorifyeth God Which we defend and confesseth that good men de facto may performe and exhibit by the help of Gods grace many good workes meritorious and verily to be without any spot of sinne as vndoubted fayth teaches and holy Scriptures beare witnesse For to what end doth Christ exhort men to good workes if they be sinne in themselues saying Matth. 5 v 16. Let your light thyne before men that they may see your good workes and glorify your Father which is in Heauen But wicked and sinfull workes are not good neyther is God glorifyed of them but in the contrary what is good and glorifyeth God are not siâ—ne neyther polluted of the flesh which is verifyed secondly of the doctrine of the Apolste who exhorting them to follow good workes shewing what offect follow them saying 2. Pet. cap. 1. v. 10. In doing of these things you shall not sinne which â—â—hey had been sinne the Apostle Peter so foolishly world not haue bidden vs to make our calling electioÌ„ sure by good workes if they had not profited vs and glorifyed God Moreouer the Apostle 1. cor 7. v. 38. speaking of Virginity sa yt Who giues his virgin to Matrimony doth well and who doth not doe better if this positiue gifte Mariadge be not sinne How much more excellent a worke is Virginitie to be a worke without a sinne Lykewyse the Apostle commending the dignitie of a Byshop sayes 1. Tim. 3. v. 1. If any man desyre to be a Byshop he desyreth a good workeâ— And last of all it is sayd to the great prayse of Iob that in all his afflictions he had not sinned in his lippes cap. 1. v. 22. Therefore it is euident that many good workes by the helpe of Gods grace may be accomplished and done without any spot of sinne or any quality appertayning to sinne both to the glory of God and profyt of the doer If good works were sinne God should be a prayser of sinne And therfore to say that our good workes are defayled and spoted with sinne it should follow that God should prayse euill workes which is opposed to the nature of his owne goodnesse Moreouer reason accordeth with the Scripture because there is no quality in man that necessitates and forces him that he should defayle and contaminat his owne workes with sinne neyther is he moued of God nor of his owne nature to that euill seing that God is no tempter of euill neyther doth nature desyre of it selfe or worketh force or any violence neyther the Diuell because he cannot compell violently the freewill of man neyther bowe it or fraime it to his disposition and desyre For if a man can doe no good woâ—â—â— without the blot and euill effect of sinne it should follow that the grace of God and the whole merits of Christ should be vnprofitable and without effect to abolish sinne And againe in the day of iudgement there shal be neyther merite nor demerite rewarded in the present tyme it is all a lyke to spoill and robe as to giue almesse consequently mortall sinne and habituall grace shall dwell and exist togeather and moreouer in vaine are all the exhortations monitions perused in the Scriptures to moue men to pennance mortification and satisfaction of lâ—fe if a man can doe no good thing but sinne And
that all his actions are sinne then wherefore it is sayd to sinners Iohn 1. v. 12. That he hath giuen them power to be the sonnes of God who belieue in his name if by sinne they remaâ—â—e euer the children of the Diuell and of darkenesse as Caluin affirmes saying that the very elect are Guilts of sinne before the tribunal seat of God and subiect to he sentence of death whose blaâ—â— he my and arogant mynd is damned of all Christian men who can iudge any thing equally in this subiect and matter OBIECTION THe Prophet Isai 64. v. 6. sayth We all are made as vncleane and our whole righteousnes is as a menstruouse cloath that is to say our whole workes which seeme iust vnto vs. are vnclean with sinne Therefore all our works are defaylled with vncleanesse and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sinne ANSVVER THe Prophet speakes according to the meaning of S Hiero. in the persone of the Iewes and yet notwithstanding not of all men amongst whome were many good men whom the Scripture commendes for their righteous workes but of the wicked whose legall workes Sacrifices Sabbothes and New moones were adiudged before the Lord pollured and vncleane to wit when they were done of them in the estate of sinne not that these effectes was sinne of themselues but because they profited nothing by reason of the actors who remayned in the estate of sinne Moreouer neyther doth the Prophet speake so extending his wordes absolutly against all tymes and all men but only to that tyme in which he speake these wordes when iniquity abounded in Israel for which iniquity God was to permit that they should be leade into captiuity as may be euidently gathered of all wordes following v. 10. saying The city of thy holynesse is desert Sion is made vast and Ierusalem is disolat c. OBIECTION ECcl. 7 v. 21. sayth There is not a iust man in the Earth who doth good and sinneth not Ergo all our workes are sinne ANSVVER IN the Hebrue text it is read that the iust man shall not sinne at all tymes But the true sense is that no man is so firme and constaÌ„t to doe good that he can neuer sinne and it is not needfull neyther of necessity that he shall sinn in all his works and labours ergo there is iust men in Earth that doth good and sinneth not OBIECTION IT is sayd in Gen. 6. v. 5. That God did see that the whole cogitations of the hart of man was bent to euill at all tyme But of euill cogitations of a will inclyned to euill no good workes can proceed ergo where there is no good thought there is farrelesse good workes ANSVVER THe true sense of these wordes after the interpretation of the auncient Father is that many cogitations of the hart of man were inclyned to euill for such sayings are common in the Scriptures as for exemple all are sayd to be absent wheÌ„ almost all are present euen so in the same place v. 12. It is sayd that al flesh to haue corrupted his way and notwithstanding Noe and Enoch are praysed for righteous men Lykewyse S. Paul complaynes Phil 2. v. 2â— That all sought that which was for their owne profyt and not which appertayned to Iesu Christ And yet in the contrary S. Paul himself and the other Apostles sought not their owne profyt but Christ Iesus Ergo all men neyther the thought of all men are not inclyned to euill but also to good and consequently to good workes OBIECTION IT is sayd an the Psalmist 142. v. 2. That all lyuing souls shall not be iustifyed in thy sight And Matth 7 v. 8. sayth That an euill tree cannot bring forth good fruict but where there is no iustification and good fruictes there can be no good workes Ergo c. ANSVVER THe true meaning of the Psalmist is saying that if God would doe with sinners in righteousnes and eqâ—â—â— there is none who absolutly and altogeather can be pronunced iust without some veniall sinnes by reason of which he is not altogeather iust to this effect is vnderstood that place of S. Iohn i. Epist Ioh. cap. 1. v. 8. If we say we haue no sinne we deceaue our solues and the verity is not in vs â—etnot with staÌ„ding desists not or failles to be iust for it is sayd that the righteous masinnes seatientymes in the day Prou. 24. v. 16. which sinnes are not iudged mortall to Robbe him of righteousnes but veniall inclyning and not effecting and so the holy man concludes that no man can be iustifyed in the presence of God innocent and pure of all sinne which veniall sinne doe not impedit righteousnes because as oft we say the Lords prayers as is presupposed of all learned men veniall sinnes are forgiuen And as concerning that place of S. Matth. That an euil tree cannot bring forth good fruict S. Augustin expoondes it of the intention to wit that so long as an euill intention is retayned in the mynd a maÌ„ cannot bring forth good workes for vnto an euill intention euil followeth Whereupon it followes that freewill is in our owne power vnderpropted with diuine help to turne it to Good and so to bring forth good fruictes OBIECTION AMongst other preceptes God hath two first that we loue God with our whole hart Deut. 6 v. 5. Secondly he sayth That we shall not couet Exod. 20. v. 17. But who fulfills not these two precepts inteirly sinnes ergo what righteousnes can we worke but it it sinne seing we caÌ„not kept these two commandements ANSVVER IN the contrary S. Iohn Epist 1. cap. 2. v. 5. saith who kepes his worde in him is the loue of God parfect indeed as for the precept thow shall not Couet the consent of will is forbidden and not first motion and for that cause we consent not euer neyther sinne euer and consequently we may fulfill these two precepts in keeping his coÌ„mandements when we consent not in will to Couet and so we worke righteousnes without sinne in keepting his Commandements as at more lenght is discouered in the twenthy-fyue question QVAESTIO XXXI Of the merites of good Workes WHerefore doe the Papists so arrogantly teach that a man properly may merite the augment and increase of grace in this lyfe and the rewarde of eternall lyfe seing this derogates the Maiesty of God For that cause the name of merite is as a thing full of arrogance which our reformed Church hath abhorred and detested Calu. lib. 3. inst cap. 15 § 12 alij ANSVVER IT is no maruell that good workes the name of merit be in hatred and detested of you who allowed none but all to be sinne Which affirmitiue make men to fle from the vertu of all good workes as chastity humility c. And other Christian Godly workes as from deadly poyson and to enter in the broode way which leadeth to perdition Matth. 7. v. 13. But the true verity is that a man standing in habituall grace may truely