vnto them were not onely more secure of their own estate then was for their safety but also despised the Iewes as a people so reiected as if God vnmindfull of his promise would neuer be reconciled to them again Against al which the Apostle in this Epistle teacheth that al people that beleeue of whatsoeuer cuntry or nation are freely iustified by faith in Christ And first he proueth that neither Iew nor gentile vnder which two al are comprehended can be iustifyed by doing the works of the Law because none can fulfil the Law neither the gentiles by that light of nature the Law written in their heart neither the Iewes by that knowledge of the Law that they so much bragged of And this the Apostle performeth as the diligent Reader may obserue from the xvii verse of the first Chapter vnto the xxi of the third chapter So that he flatly concludeth Therfore by the works of the Law shal no flesh be iustified Now this place being so plaine as it is against iustification by works the doctrine of merits is quite ouerthrown if some color be not deuised to auoid the force of this testimony The Romish Catholiks therfore indeuor as much as they can to make vs beléeue that those wordes must haue another sence and vnderstanding then we take them to haue but what sence that is they are not yet resolued For some say that the Apostle by the workes of the Law meaneth the works of the Ceremonial Law and in déed many of the Papists do so expound it But Master Bellarmine liketh not of that answer confesseth in plain termes that not onely the obseruation of the Law of ceremonies but also the kéeping of the moral Law is excluded from iustification but yet he would haue vs to imagine that onely such workes as are done before we beléeue are denied to iustifie vs. As for the workes that we doe after they doe iustifie and merit as they teach vs. And this their absurd opinion procéedeth of their ignorance of the intent and meaning of the Apostle in the Epistle to the Romans For Master Bellarmine in the place before alledged doth affirme that the Apostle there as also in his Epistle to the Galathians goeth about to proue that none can be saued without faith or without Gods mercy which is in déed the trueth but it is not the whole trueth For he is also as carefull to take away the confidence that any had or might haue in their owne workes And because he writeth to them who had faith already for Their faith was published throughout the worlde and teacheth vs that all our reioycing by this iustification by faith in Christ is taken away but where is merit there is reioycing in our selues therfore it is plaine that the Apostle excludeth here from iustifying al works This also appeareth by the setting down the true cause of iustification By faith and remouing the wrong cause in so general termes Without the works of the Law that also the Apostle doth after in the example of Abraham All which may teach vs that S. Paule héere indeuoreth to take from all workes when soeuer we doe them all hope of being saued thereby to the end that our pryde in our owne workes being abated and our boasting taken away He that reioyceth may reioyce in the Lord. For this cause also the Apostle doth afterwards so set workes and merit against grace as if the one of them doth quite ouerthrow the other If by grace not now by workes for then grace is no more grace but if it be of workes then is it now no grace for then worke is no worke We sée then that S. Paule teaching that we cannot be iustified by workes to the end that our Iesus may be indeed a true onely and perfect Sauiour and fully saue vs from al our sins taketh away from all our doings the hope of meriting and deseruing the same And to this end the Apostle S. Peter also in the beginning of his first Epistle doth make mention of Gods aboundant mercy wherby we are not onely begotten to a liuely hope but also Kept by the power of GOD through faith vnto saluation Therefore I say hee teacheth vs that we obtaine this by Gods greate goodnesse because hee woulde not haue vs any thing to trust in our merites but in that God of all grace who will make vs perfect for our workes cannot do that that we may ascribe To him glory and dominion for euer and not to our selues or our goodnes But if any man replie that this doctrine séemeth contrarie to that which Saint Paule writeth to the Romans That God will reward euery man according to his deedes Or to that Saint Mark reporteth that our Sauiour Christ promised That he who in his name gaue a cup of cold water to drink to his seruants should not leese his reward thus I aunswere God in mercie promiseth reward to such as do his will and in mercie he likewise performeth the same not waighing the work but remembring his mercie So that herein wee may rather commend Gods faithfulnesse in kéeping his promise alwaies then estéeme of our works For who will think that a cup of cold water gyuing may be worthy of eternall life And the words of Saint Paule are plaine enough if we wrest them not out of their naturall sence For we denie not that GOD rewardeth men According to their workes And the place proueth not that GOD rewardeth them For their works and that sence onely can establish their doctrine of merites but thapostle saith there onely thus much that good workes shall haue a good reward of eternall lyfe glorie honor and peace Euill workes their due reward of wrath indignation tribulation and anguish So that according to the qualitie of their workes the qualitie I say and not the merite GOD in mercie according to his promise shall giue honour and immortalitie to them that séeke to serue him This therefore standeth still the vndoubted old faith of the Romans That by the workes of the Law there shall no flesh bee iustified in Gods sight For howsoeuer Abraham was iustified by workes before men as others also are Iustified that is declared and accompted before men iust by workes and not by Faith onely For euen Saint Bede expoundeth that place of Saint Iames for the approuing of Abrahams faith or making it to appeare yet I say Before God workes cannot iustifie And this is the auncient Roman faith receiued also and taught of the auncient Fathers both writing of this Epistle to the Romns and else where Chrisostome saith that this righteousnes is called Gods righteousnes because man cannot work it but God only And after That the Sonne hath perfected it wholie with his bloud And in another place verie notablie For thou shalt not obtaine this righteousnes by thy trauels and labours but thou
must freely receiue that which is from aboue of Gods free gift bringing with thee of thine only this one thing namely that thou beleeue Then which words what can more plainly impugne the doctrine of our aduersaries or shew what was the iudgement of this auncient father concerning this point But that consent and consenancy which we find in many of the Fathers as in Origen Hierom Ambrose Isichius Basil Athanasius Primasius Hillary Theodoret Bernard giuing that work to Faith only to saue or iustifie may sufficiently perswade vs how fast they held this old Religion or Romish faith that a man is iustified by faith without the works of the Law I may therfore I trust with Cyprian conclude that If Abraham beleeued God and it was accompted to him for righteousnes Euery one also that beleeueth God and liueth by Faith is found iust and is declared to be alreadie made happy and righteous in faithfull Abraham But the new Romish Religion is this That good works do merite iustification and eternall life So that by their good works they say they can satisfie for their sinnes And for this cause when at shrift they haue confessed their faults their ghostly father for so they terme him will inioine some penance vnto them wherby they tell them that they may satisfie for their sinnes and make recompence to God for them For almes and fasting saith one doth easily carie men into heauen And thus in this their new Religion they do not only expresly set themselues against that old Roman faith wherin we are taught that good workes cannot iustifie before God but also blasphemously they rob Christ of his office who is in truth onely that Lambe of GOD that taketh away the sinne of the world and is the propitiation for the same Who with one offering by offering himselfe a Sacrifice for our sins hath made perfect for euer them that are sanctified CHAP. V. ANd as this ancient faith which was then y e faith of the Romans when their faith was commended doth put vs past hope of béeing saued by our workes sait doth teach vs that this saluation is without our merit fréely bestowed vpon vs that beléeue Wee are saith S. Paule iustified freely by his grace through the redemption that is in Christ Iesus Whome GOD hath set forth to be a propitiation by faith in his bloud in declaring his righteousnesse by the forgiuing of sinnes that are past c. In which wordes wee see againe that our iustification is free therefore not for our workes but by grace Wée sée the meanes of this our saluation euen the redenption that is in Christ Iesus We are also taught the meanes how it is applied to vs by faith And that not simply by faith as if it were frée for vs to repose this our faith and confidence according to our owne fancy vpon any helpes that we can deuise but by faith in his bloude Then also we learne héere what is this iustification the forgiuenes of sinnes But is Christ onely profitable to them that were in his time and to vs that haue béene or are since Yes verily He declareth his righteousnes in forgiuing the sins that are past such as his chosen seruantes haue committed since the world began for so both S. Ambrose and their owne friend Tho. of Aquin séeme to vnderstand the sins that are past Which former sins or sins that are past seing it is receiued by so generall a consent of the olde translation and the interpreters I maruell that the Rhemists do leaue it out If we had so done we should haue beene cryed out vpon for falsifyers of the worde of God and deprauers of the same I woulde also aske why in translating into English they would rather retaine the Latin worde Gratis then set downe the English word Freely What was the English so plain that you could not deuise any colour that might seeme plausible to your fauorits for the maintenance of your new heresie If you thought so why giue you not glory vnto God confessing your errour that others might learne by you not to be deceiued any longer If you saw not your misliking why when you should translate and make the worde plaine doe you so hide this light vnder the close bushell of your wordes vnknowen to them that shoulde read your booke For thus our newe Masters of Rheimes do translate Iustified gratis by grace caet what these mean by translating thus let the world iudge But the summe of the auncient doctrine is this that we are iustified fréely without deseruing euen by the forgiuenes of our sinnes through faith in Christ his bloud which is gathered not onely out of the words of S. Paule by me alledged but also through out all his Epistles Which testimonyes I omit because that which is already said is so plaine and my especiall purpose is to shew what hath béene the auncient faith of the Romans As therefore we see what S. Paule taught them so let vs see if S. Peter in that his Epistle which they say he wrote from Rome haue said any thing for that point Hée saith That we are kept by faith vnto saluation And that The reward or end of our faith is the saluation of our soules And againe that Christ was shewed in these last times for your sakes saith he which by his meanes doe beleeue in God And whosoeuer shall mark how the Apostle S. Peter in that first Chapter of his first Epistle doth set forth the excellency of our hope and the redemption that we haue in Christ which is the end or reward not of our workes but of our faith yea how that Christ is shewed for vs that beléeue and that the Apostle in speaking of our saluation doth not make our workes any cause thereof but on the contrary ascribeth it wholly to Gods mercy euen to his abundant mercy apprehended by faith he must needs confesse that S. Peter hauing so good occasion to haue spoken of iustification by works yet not hauing once mentioned the same had not any purpose to deliuer that doctrine that our own works may iustify vs. But our new Romish Rabbies that haue nothing to vant themselues of but the rotten ruines of auncient Rome can abide no doctrine worse then this that wee are iustified by faith in Christ his bloud It is heresie with them to say that wee obtayne forgiuenesse of our sinnes by faith in Christ But to attribute that which onely Christes merites by his death and bloudshedding and faith apprehendeth to holy bread holy water pardons Agnus deis blessed graynes pilgrimages monkes bookes and cowles candels crossings and such like trifling trash is good deuotion and sound religion That which they call heresie we teach word for word out of the auncient doctrine of the Romans But that which they would haue the people beleeue concerning these toyes S. Paul S. Peter and S. Marke
the phisition And why Is it not euery one that standeth in neede may haue the medicine applyed yes verily For it will not otherwise doe them any good Now saith he faith giueth vs this spirituall health which vnlesse the minde receiue withall the heart it doth no good but rather hurt As therefore it doth no good to a diseased body to know that he may haue helpe vnlesse the physicke be ministred to him euen so in these sicknesses of our soule the assaultes of sinne without this particular applicution there can be no helpe Let therefore Master Bellarmine tel vs if he will that his fellow Catholickes of the Romish stamp do hold it rather a presumption then faith To be assured of the promise of speciall grace or mercy yet will we rather holde fast that auncient faith of Rome approued also by sundry fathers then wander with them in their wauering opinion and desperate doctrine But our new Romish teachers can abide nothing lesse then that we should teach men to assure themselues by faith of their saluation And therefore they teach this faith to be but an assent not a confidence and that it may be a generall knowledge not a particular and vndoubted persuasion or trust that we are iustifyed by Christ They take for a patterne of their faith that faith that the diuels haue as before out of Saint Iames I taught that they beleeue yea feare and tremble And while they make faith to be but a bare assent they thinke it an easy matter to beleeue for in deed the most wicked may haue such a fayth by this meanes it commeth to passe that they speake euill of our doctrine which they knowe not For wee doe not teach that popish faith doth iustify which is but an historicall assent to those thinges that are spoken of GOD but we say that that assured persuasion which Sainte Paul commendeth in Abraham and whereof himselfe reioyceth And whereby we are kept by the power of GOD vnto saluation wee teach that that doth not onely iustifie vs before God because it apprehendeth and taketh holde of him by and in whom onely wee are accompted righteousse in Gods sight but God by it doth also purifie our heartes Because it cannot be but that wee will haue a delight in Gods commaundementes if once this assured and vndoubted persuasion of Gods eternall goodnesse towardes vs be planted in our heartes Although therefore we still teach constantlie with our Sauiour Christ his Apostles that fayth without workes doth iustifie speaking of a true fayth and an assured confidence which was the olde Roman fayth yet we wil also say with the new Romanistes that the fayth of the nowe Church of Rome or that fayth which the diuels may haue cannot iustifye But this doth nothing hinder our cause for wee accompt not that bastard Roman faith worthy the name of faith So that in this latter assertion wee yeelde to them And in the former wherein we affirme that faith as it is an assured confidence taking holde of Gods mercy in Christ doth iustifie I would they also woulde yeelde vnto the trueth CHAP. VIII WEe haue séene then the most auncient doctrine of iustification by faith grounded vpon the first promise of the womans seede that shoulde breake the head of the serpent taught by the Apostles who yet ment not thereby to open a gap to licentious life because they speak not there of a deuelish faith a popish faith a dead faith that may be fruitlesse but of such a persuasion and so assured a confidence setled in the heart of the faithfull as will not suffer them to be idle or vnoccupied in godly workes as occasion shall bee offered And if wee looke further into the doctrine taught by the Apostles we shall also learne out of it not onely that it is necessary to doe good works but also howe and to what ende wee shoulde doe them For if our affection in doing them be not sincere if our direction and rule be not Gods holy word if our intention and ende be not Gods glory and the performance of our dutifull obedience vnto our Lord and Lawgiuer whatsoeuer our worke be called in name or seeme in shew it is not in deede a good worke First therefore for our affection not onely our Sauiour Christ who is a heauenly and true teacher of all trueth telleth vs that the trée of our heart cannot bring forth good fruite vnlesse it I meane the tree be good it selfe but also S. Paul teacheth vs that the flesh that is that part of man that is not regenerate striueth against the spirit whereby he is brought to that that Hee doth not the good thing which hee woulde but the euill which he would not And that through The rebelling Lawe in his members rebelling I say against the lawe of his mind and leading him captiue vnto the Lawe of sinne which is in his members Nowe if we marke why the Apostle maketh this complaint and addeth that grieuous and pitifull exclamation O wretched man that I am we must confesse that he was forced thereto because that Although he woulde doe good and had delight in the Lawe of God concerning the inner man yet his rebellious fleshe did trouble and molest him so that he could not so freely so holily and sincerely serue God as he shoulde haue done And that is it that in the sixt chapter he perswadeth vs that we ought not to sinne because we are dead to sinne so that we should not any more haue to doe therewith but should haue our affections freed from the same and wholly bent to serue God in holines And for this cause afterwardes when he beginneth to come to exhortations he layeth this as the ground and foundation of al That we must offer vp our selues euen our owne bodies a sacrifice to God For if we beginne not with our selues euen with our owne affections to haue them sanctified whatsoeuer we doe cannot bee holy And therefore S. Peter also who plentifully exhorteth to the performance of Christian dueties yet telleth vs before that we are elect vnto Sanctification For heereby our affections are reformed that in doing of al our works we may do them with a good heart And afterward he saith Seeing your hearts are purified in obeying the trueth through the spirite to loue brotherly without fayning loue one another with a pure heart feruently In which wordes we cannot but see how sincere an effection the Apostle requireth in performance of this dutie of loue which must also bee a patterne for vs to doe all good workes by for thy heart not béeing sincere thy workes are not pure though they seeme good As for the second point which is that our workes if we will that God shoulde accompt them good should be commaunded in Gods word and agréeable to his will it may appeare to be the auncient faith
our faith so wholy and perfectly agréeing with the Apostles doctrine yet pursued of them with an immortall hatred intollerable rage and tirannicall violence doth plainly proue We say therfore that that auncient faith of the Romans was worthely praysed By it we can and doe confirme our doctrines By it we may and haue disprooued their errors If wee swarne one iot from that faith we craue no credite to our words or writings no presence or accesse to our temples And because they haue forsaken it we hold them as Antichristian Apostates and forsake their wil worshipings and superstitious assemblies according to the prophetes precise and seuere prohibition and thappostles comfortable application thereof Beare not the yoke with vnbeleeuers but come out from among them and separate your selues sayth the Lorde and touch no vncleane thing and I will receaue you and I wil be a father vnto you and you shall be my sonnes and daughters saith the Lord God Almightie Whose assured and vndoubted kindnesse because wee cannot but accept off séeing we know him to be a most louing Father therefore we dare not but detest and hate the seducing wayes of the Church of Rome because shée is a deceauing and a mercilesse stepmother Whose pathes doe lead to death and they that walke in her wayes shall finde destruction the remembrance whereof if it be fearfull to vs the Lord strengthen vs with his grace to striue to auoyde it FINIS Contra valentinianos De virginibus velandis Tertul. de prescriptionibus aduersus Haereticos Rom. 1. â— Gen. 4. 26. De praescrip aduers haereticos Math. 13. 24. Contra epistolam Stephani De baptismo contra Donatist li. 5. ca. 26. Vincient CoÌ„mon Math. 15. 6. Rom. 15. â—â— Ad Romanos Serm. 2. Tho. Aquin. in Rom. lect 5. 1. Thess 1. 7. 8. Devnit eccle Gen. 17. 7. Rom. 1. 11. 12. De Rom. pont li. 2. cap. 2. In Rom. 1. 8. Gods word powerfull and necessarie for all Rom. 1. 16. Gospell 2. Cor. 5. 19. The power of God 2. Cor. 10. 4. 5. Iere. 23. 29. Hebr. 4. 12. Esay 49. 2. Iam. 1. 22. 2. Timot. 3. 16. 1. Pet. 1. 23. Esay 66. 2. Mark 4. 8. 1. Pet. 3. 15. Rom. 15. 14. Philip. 1. 9. 10 Coloss 1. 9. 10. Marke 12. 24. Gods word reproched Iac. 1. 18. Doubtful and not sufficient Ignoraunce mother of deuotion Dangerous Gods word must haue power from man Eckius in encâ—i de auto Eccle. Marke 4 3. What is Gods word Rome 16. 17. 25. Gal. 1. â— 1. Pet. 1. 25. 1. Pet. 5. 12. Rom. 1. 2. Apocrypha traditions added to Gods word Rom 10. 5. Iustification by faith without the works of the Law Rom. 3. 20. Bellarmin de iustif li. 1. c. 19. Concil Trident. Sess 6. Against merit Rom. 1. 8. Rom. 3. 27. 28. 1. Cor. 1. 31. Rom. 11. 6. 1. Pet. 1. 3. 5. 1. Pet. 5. 10. Obiect Rom. 3. 6. Mark 9. 41. Solution Rom. 3. 20. Iames 2. 21. 14. In Rom. Ser. 7. In Rom. Ser. 2. Faith only Rom. 3. 28. Lib. Epist. 2. Epist. 2. Works iustifie Concil Trid. sess 6. can 26. 32. Ioh. Bethel in rationa diuin cap. 65. Iohn 1. 20. 1. Iohn 2. 2. Heb. 10. 14. The maner of iustifying by faith Rom. 3. 24. 25. The Rhemists take from the word Rom. 3. 24. 1. Pet. 1. 5. 9. 20. 21. Iustification taught by Christ and his Apostles heresie Popish iustifications This doctrine of iustification by faith in doctrine of liberty Rom. 6. 2. 3. caet 1. Pet. 2. 24. Ephe. 2. 10. Marke 13. 33. Luc. 7. 47. Detemp ser 237. Romish reproches against this true doctrine Dialog cum Tripho Act. 15. 9. li. 2. Epist 2. Aduers Marce. onem li. 4. In psal 115. Constit. Monâ—st cap. 16. Heresi 76. In Ioh. 6. In Ioh. 3. Tiâ— 1. 16. Eph. 6. 16. What iustifying faith is A particular confidence Rom. 4. 18. 19. 20. Iob. 19. 7. Rom. 4. 21. Iames 1. 6. Rom. 4. 11. A Seale Iames 2. 19. Rom. 8. 33. 34. 35. 38. Rom. 14. 5. 1. Pet. 1. 13. De Mortal Ser. Basil de vera fide Tom. 2. fol. 12. Jn Mat. Can. 5. Ope. Imper. Ho. 39. In cap. 2. 1. Tim Bellarm. de Iustif li. 1. cap. 4. Bellar. de iustif li. 1. ca. 6. 7. Assent or generall knowledge Iac. 2. 15. What faith we say iustifieth Rom. 4. Rom. 8. 1. Pet. 1. 5. Romish saith iustifieth not Gen. 3. 15. How and why good workes must be done Math. 7. 17. Luke 6. 43. 44. Rom. 7. 19. 23. 24. 21. 22. 28. Rom. 6. Rom. 12. 1. 1. Pet. 1. 2. 22. August in psal 77. enarrat Rom. 13. 8. Rom. 14. 23. Degrat libero Arbit li. 5. ca. 10. Esa 1. 12. 1. Pet. 1. 23. 1. Pet. 2. 2. Regulae breu interrogat 119 1. Cor. 10. 3â— Rom. 1. 21. Rom. 2. 23. Rom. 16. 17. 18. Rom. 16. 17. 1. Pet. 5. 11. Math. 5. 16. In Psal 118. Concione 12. Popish good workes Workes not commaunded of God Deut. 12. 8. 32. The end of Popish works Esay 50. 11. Ier. 2. 19. Ier. 6. 19. Buying of helps for sin The true end of good works not regarded Luk. 1. 74. 75. Whether our works can be perfect Ephes 2. 10. Rom. 4. 7. 8. Mar. 2. 5. 3. 18. Mar. 3. 29. Rom. 7. 23. 22. Our prayers not perfect Popish praiers Rom. 6. 12. Rom. 8. 26. Bad tooles Rom. 8. 2. Imputation of Christs holynesse Rom. 8. 4. Esa 64. 6. Ser. in Rogationibus Wisd 9. 15. Retract li. 1. cap. 19. Enar. in ps 38. Perfection in works Andrad Orthod Explic. li. 5 Deut. 6. 5. This commandement is generall to all men heer Deut. 6. 1. Math. 22. 39. Gala. 5. 24. Rom. 10. De tempore ser 48. The newman The old man 1. Pet. 2. 11. Gen. 38. 29. Rom. 7. 19. Rom. 7. 22. 23. 1. Pet. 1. 5. Cap. 20. Aura Concil In Galataâ— cap. 2. Ad probam de Virginitate Arnob. aduersus Gentes li. 2. Trident. Concil Sess 6. cap. 6. Ibi. cap 4. Cens Colonient pag. 33. dial 2. Iere. 32. 39. Ezech. 36. 26. 2. Cor. 3. 5. Rom. 4. 11. 1. Pet. 3. 21. The vse of the SacrameÌ„ts Li. 1. de effect Sacr. cap. 17. li. 2. cap. 3. Rom. 2. 25. Concil Trident. Sess 7. can 6. 7. 8 Math. 1. 21. Iohn 1. 16. Cyprian de baptis Christi In 2. Cor. 3. Contra Crescon grammat li. 2. cap. 21. Predestination free without respect of our works Rom. 9. 11. 12. Rom. 11. 5. 6. De Gra. lib. arbit li. 2. ca. 10 D. Whitaker contra DuraeuÌ„ lib. 6. pag. 762. Sufficient help August de predest gra cap. 6. Prosper Epist ad Aug. de reliquijs pelag Hilar. Epistela ad August Prosperi Epist apud August De praedestinat Sanct. cap. 18. Degra lib. Ar. li. 2. cap. 15. Ibid. cap. 17. Psal 115. 8. Concil Trident. Sess 6. cap. 12. Rom. 11. 29. Rom. 8. 15. 16. 15. Rom. 5. 3. 4. 5. 1. Pet. 1. 6. Rom. 12. 2. 2. 1. Pet. 2. 5. 9. Exod. 16. 6. The Sacrifice of the Masse In Epist ad Heb. ca. 10. Ho. 18. In Epist ad Heb. ca. 7. Ho. 13 Theophil in Ep. ad Heb. cap. 10. In Cantica serm 22. Priestes Luc. 22. 19. Sacrifices Rom. 3. 24. 35. Heb. 9. 12. Heb. 10. 10. 14. Rom. 12. 6. 7. 8. Gen. 13. 7. 8. Offices in the Church of Rome 1. Pet. 4. 11. Dist 21. cap. Cleros Durand Ration diuin li. 3. Math. 28. 19. Rationat diuin li. 1. Epist li. 1. Epist 8. Greg. Nazian Orat. 4. De temp ser 9. De cura pastorali part 2. c. 4. Obedience to magistrates Math. 22 21. Marke 12. 17. Rom. 13. 1. What subiection is required 1. Pet. 2. 13. 17. Chrisost ser 23. Popes aboue Emperours Rebellion against princes 1. Pet. 5. 1. 2. 3. The spanish tyrant A warning to princes The old Romish fath doth not once mention the popes supremacie 1 Pet. 2. 13. 1. Pet. 5. 1. Mak. 1. 16. Mark 9. 35 Mark 10. 37. Mark 8. 33 Act 2 What are the things indifferent Rom. 14. 14. Exod. 3. 5. 22. 13. 15. 19. 1. Cor. 9. 20. 22. Gala. 2. 11. 1. Pet. 4. 8. 1. Pet. 3. 8. 1. Pet. 5. 5. Ignatius Euseb Hist. eccles li. 5. ca. 3. Euseb Hist. eccles li. 5. ca. 25. cap. 26. Mark 7. 18. 1. Cor. 8. 8. Coloss 2. 21. Iohn 4. 24. Praying to God onely 1. Tim. 2. 5. Rom. 1. 9. Rom. 15. 5. Rom. 16. 20. Rom. 15. 30. Rom. 1. 8. Rom. 16. 27. 1. Pet. 1. 3. Psal 121. 12. Mark 6. 41. Mark 7. 34. Math. 6. 9. Mark 14. 36. Mark 15. 34. Iac. 1. Colloq cum Trypho De prescript ad Haereticos Contra Epistol perueniam Donat. cap. Ier. 2. 13. Vowes to the Saintes Honour to Images Our father to hee Saints shee Saints 1. Cor. 14. 1â— Hayle Mary to Hee Saints Psal 109. 7. Meditat. cap. â— What treasure Saint Paule brought to the Romans Rom. 1. 11. Rom. 15. â—9 The Popes blessings Rom. 16. 18. The Pope doth no duties of the ministerie Epist Iud. 12. Mariage and vouâ—s Marke 1. 30 vpon Math. 8 ver 14. 1. Pet. 3. 7 1 Pet. 3. 7 1. Cor. 7. 5. 2. 1. Cor. 7. Math. 19. 11. 1. Cor. 7. 9. Vowing of single life 1. Pet. 3. 7. 1. Cor. 7 5. Sup. Cant. ser 34 In Psal Qui habitat ser 6 Reuel 17. 2. 18. 3. Reuel 18. 8. Purgatory 1. Pet. 3. 19 20 Math 12. 32 Arg. in Evang. Marci Mark 3. 29. De purgat li. 1. cap. 4. Limbus puerorum Pilgrimages Pardons Agnus deies Blessed graines Crosses Reliques Shrift Satisfactions 7 Sacraments Praying in an vnknowen tongue Psa 52. 11. ver 50. 51. 2. Cor. 6.
shoulde doe and the will hath no greate liking of that which it knoweth the coruptible bodie also is a burthen to the soule so that we cannot doe what we woulde Which true testimonie of S. Bernard doth sufficiently proue that in our works there cannot be perfection And S. Augustine as else where so in his booke intituled De perfectione iustitiae doth plainely proue that no man heere can be perfect So that we must be glad that the Lorde when he vieweth our workes accompteth that as done which if it be not done he pardoneth as S. Augustine writeth else where Who also teacheth vs that our perfection consisteth in knowing that héere we cannot be perfect why should we then dreame of that to be héere in vs which we cannot possibly attaine vnto or what meane we to say that is straight that agréeth not with the rule or that is perfect that néedeth mending But the new relligion of the Romish Church is that the works of the regenerate may be so perfect and holy as that they may be voyd of sinne and nothing in them to be reproued Yea and not that onely but also that by them they may iustify themselues merit or deserue eternal life because they can perfectly keepe the Law This is the doctrine which with common consent they teach And yet thēselues confesse that the loue of God cannot be perfect in vs neither so great as it ought to be But howe that agreeth with that which they also affirme that any man I suppose they vnderstand it but of the regenerate may fully and perfectly keepe the Lawe let the reader iudge To salue this sore Andradius Payuas taketh great paines in the place before alledged But I cannot but maruell that the strength of the trueth did not inforce him to giue glory vnto God and to be ashamed of that silly shift which he and before him the Iesuites of Colen are forced to vse in their censure For when they see that God requireth that we should loue the Lord our God with all our heart with all our soule with all our might and they confesse that to this loue of God or the keeping of this commaundement we cannot attaine they tell vs that God neuer would deale so hardly with vs as to require that of vs that we cannot doe and therefore that this commaundement doth but shew what we ought to wish striue for but that God meaneth not to tie vs to obey it in this life as for the fulfilling of it it shall bee after this life Woulde a man thinke that these men who brag so much of the fulfilling of the Law would now in good earnest confesse that God would haue them keep no more of the Law then they can God in like manner deliuered both the Tables of the commaundements with as great charge to keep the first as the second And in the first is all that comprehended euen that earnest loue that in these words is commaunded Therfore if we be tyed vnto the performance of loue towards men how can we be free to leaue or to doe our dutie toward God Yea Moses telleth the Israelites a litle before as it were by way of preface That these are the commaundements ordinances and Lawes which the Lord God commaunded him to teach them that they might doe them in the land whither they go to possesse it Among which this is one and the greatest as Christ himselfe witnesseth And shall we then trust them that tell vs that God gaue vs not that commaundement to require of vs the keeping of the same No rather let vs beleeue as the truth is that God who gaue vs this commaundement shall also and iustly may without note of crueltie require at our hands the performance of the same But when we see that it passeth our power to keepe it as our aduersaries truely confesse then must we learne to seek for our perfect obedience to him onely that did and could onely performe the whole Law And that is the lesson that Saint Paul teacheth vs when he saith The Law is a schoolmaster vnto Christ that we may be iustified by faith Agreeable vnto that also that the same Apostle taught the Romans That Christ is the end of the Law to righteousnesse to all that beleeue Now how litle this bastard brood that now is resembleth those auncient commended Romans let the Reader iudge CHAP. X. NOw as concerning the powers of our nature we humbly acknowledge that by our hereditarie corruption they are so stayned and polluted that nothing but sinne nothing but euill can come from vs or be in vs vntill God by his spirit of regeneration hath made vs new men for we cannot raise our selues from the death of sinne as Saint Austen teacheth And being regenerate yet there are in vs two men The new man weak and féeble better in truth in hart and courage then in hand or power called a new man when it is compared with the old man But when Gods spirit will in déed set forth how litle our strength is to stand against our spirituall enemies in this our spirituall battell then we are called children in respect of our weaknes Then also there is in vs the old man lusty and strong come to his full groweth Betwéene these two in the godly there is a continual strife As for the vngodly they are altogether old there is in them nothing new no new hart or affections no new mind or vnderstanding no good desires no godly motions Now this old man although in the regenerat he be but faint harted yet hath he so many helpes and so many oportunities and occasions to do euill and to annoy the new man that he is ouer doing neuer quiet alwaies striuing against the spirit Insomuch as he neuer séeth the new man the spirituall man the man that yeldeth it selfe to the spirit of God to be led therby indeuouring or attempting any good thing but straight way this old man opposeth himselfe with might and main so that he will neuer suffer the new man quietly or fréely to do any good But be the spirit neuer so willing yet will the flesh alwaies be found not only weak but also rebellious By this meanes it commeth to passe that although God of his great mercie by his good spirit haue wrought in his new borne babes a will readie to serue him and a desire or readynes to obey him yet is not this will of ours at any time frée or at libertie to performe the same either as we should or as we would For as Gods children are by the godly motions of the spirit stirred vp to do his will euen then presently doe the lust◠of the flesh which fight against the soule make a mutinie or commotion prouoking the members thereof to wrestle and striue against such holie cogitations So that it commeth many times to passe as it was in the
their sins they ascribe vnto the Sacraments And that grace which we can finde onely in Christ of whose fulnes we haue all receiued grace for grace they would haue vs to seek for in such visible things as are in truth but pledges of the same Whether saith Cyprian it be Iudas or Paule that baptiseth it is Christ that washeth pardoneth and putteth away sinne And S. Ambrose making a difference between the watering that is by baptisme and the forgiuenesse of sinnes saith that to forgiue sinnes in baptisme and to giue the holy Ghost it belongeth to God only for the spirit hath bin giuen without laying on of hands and the remission of faults without baptisme if we will credit that learned Father Both the good and the bad saith S. Augustine can dip in the water but none but he that is alwayes good can wash the conscience Thus do these agree with the old Romish Faith teaching the outward signe not to giue but to assure vs of the inuisible grace And yet they are not ashamed still to brag that the faith of the Romans was commended by thapostle Although themselues that boast so much thereof as it is easie to see if we compare this auncient Faith with their new deuises do set themselues as sworne enemies to the same to fight against that faith And this I suppose is the effect of that which can be gathered out of these first eight Chapters of this Epistle to the Romans of such things as are in controuersy between vs and the Papists Wherin if they teach that which these Apostles and faithful seruants of God did teach let their doctrine be beleeued But if they haue chaunged that auncient Religion swarued from that old Faith corrupted that worship of God and mingled that pure wine either with the water of their own inuentions or the dregs of Iewish and Heathnish superstitions why do we not detest these deceiuing Doctors as enemies to all truth and hinderers of our eternall saluation CHAP. XII OF the thrée Chapters following I would haue spoken nothing I mean the ix x. and the xi of the Epistle to the Romans but that I think it necessarie out of one principall point of doctrine that is in them handled to note how contrarie to it selfe the doctrine is that the Church of Rome teacheth For out of them it is most plainly and inuincibly gathered that GOD hath predestinate chosen vnto eternal life such as it pleaseth him to take fréely euen in respect of his owne purpose and counsell without any respect vnto good works Which because it is so manifest that themselues are ashamed to denie it I briefly passe ouer without any long confirmation out of the reasons héerin alledged for proofe of the doctrine For Master Bellarmine out of these words When as yet they were not borne or had done any good or euill that the purpose of God might stand not by workes but by the caller it was said to her The elder shall serue the yonger And also out of those The remnant is saued according to the election of grace If of grace not now of workes for then grace were no grace Out of these words I say he concludeth verie plainly and truely not onely that election or predestination is frée but also without any forséeing of the workes that men should do after as his words are And much more pithyly also is this confirmed by the latter end of the last sentence which is with full content left out by the old Translation the Rheimists and the rest of them For although all the Gréek copies but one and the Syrian Translation haue these words But if it be of works then is it now no grace for then work is no more work Yet do they willingly follow the want in the old Translation because the setting of grace against works in such sort as wée sée they are opposed maketh wonderfull strongly against the Popish doctrine of merites But what should I speak of Master Bellarmine Iohn Durey the Scot telleth vs that it is famously holden in all the Vniuersities of the Catholicks That the foreknowledge of merits is not the cause of predestination Although he cannot deny but Pighius was of a contrarie mind And Master Bellarmine indeuoureth in this point to shew his skill to satisfie some that think it cannot be that predestination should be frée if all men haue sufficient help giuen wherby they may be saued And because vpon this sufficient help they establish their merite this is therfore also the summe of that he teacheth that Merites and Predestination may both of them be taught But how he is héerin deceiued his owne words will best declare But in the mean time this is that which Saint Paule did teach and they say that yet they 〈◊〉 that God fréely not hauing regarde to the workes which â—e saw they should doe did chuse a number vpon whom he bestoweth eternall life Which doctrine as it was daungerously impuyned in those dayes of S. Augustine so was it learnedly defended by him in sundry treatises In which it may appeare that the Pelagions then did vse the selfesame obiections against this comfortable doctrine that the papistes now make against the teaching of our free election as that God may same to deale vniustly in that he punisheth the wicked whom he calleth not from their wickednesse Againe that therby all indeuour to liue in Gods feare is taken away vertue is hindred fatall necessity established the doctrine is perilous and such like obiections are reckoned vp of Prosper as also of Hilary who in like manner writing to S. Augustine rehearseth those cauils of the pelagions against this trueth crauing S. Augustine his helpe therein because many as vs saith did much depend vpon the authoritie of men and as Prosper in his Epistle faith they defend their obstinacy by antiquitie alledging that neuer any expounded those places to the Romans after that sorte Which obiections because it is too long to confute in this place I send the reader who is desirous to be further instructed vnto S. Augustine his bookes of the predestination of the Saints which is an aunswere to the two Epistles of Prosper and Hilarie and that other of the vertue of perseuerance and that of predestination and grace which before I spake of Which thing I may I trust be the bolder to doe because these are the slaunders which the pelagians thâ—se knowen and condemned heretickes burthened this doctrine withall and therefore our aduersaries should be ashamed to vse them Now if you long also to know what these heretickes did teach this it is That God foreséeing who should beléeue and continue in that faith did predestinate such to his kingdom Or as S. Augustine saith they taught that God did choose such as he sawe shoulde be holy by the choice of their frée will on the contrary he shewed the election to bée frée without any