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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02349	A compend of the controversies of religion wherin the trueth is confirmed, and errour convinced, by authoritie of Scripture, witnessing of antiquitie, and confession of partie. Most necessary for all, in this backe-slyding age. By W.G. minister of God's word.	Guild, William, 1586-1657.	1627 (1627)	STC 12479; ESTC S118648	69,651	225

Christ for by grace yee are saved Note then As a dead man of himselfe cannot will his owne quickening but is meerlie passiue in the act there-of so neither can a dead man in sinne of himselfe will his owne conversion but is meerlie also a sufferer in his first turning to God Iohn 6.44 No man can come to Mee except the Father draw him Note then When Hee sayeth No man can come that hee breaketh sayth Saint Ierome the prowde freedome of man's will Hieron lib. 3. adn Pelagianos 2. Witnessing of Antiquitie THey are not my words but the Apostles sayeth Bernard that anie good that can bee whether to thinke or will or doe the good which hee willeth hee ascrybeth all to God and nowise to his owne free-will Bern. tract de gra lib. arb prope finem So also Augustine lib. de spiritu litera c. 3. 3. Confession of Partie THe Scripture therefore sayeth Bellarmine both by words and similitudes everie-where cryeth that a sinner cannot in anie sort dispose himselfe to receiue grace Bellar. lib. 6. de lib. arb c. 5. § huc denique CHAP. XI OF IVSTIFICATION §. I. That wee are justified by Fayth onlie as the hand or instrument that layeth holde on GODS free mercie and CHRISTS merit for our absolution 1. Authoritie of Scripture ROm 5.1 Therefore beeing justified by Fayth we haue peace vvith God through our Lord Iesus Christ. Rom. 3.28 Wee conclude then that a man is justified by fayth vvithout the deeds of the Law Note then That fayth is made the onlie instrument and all other righteousnesse except Christs whereon fayth layeth onlie holde is expresselie excluded Gal. 2.16 Knowing that a man is not justified by the vvorks of the Law but by the faith of Iesus Christ even vve haue therefore believed in Iesus Christ that vvee might bee justified by the fayth of Christ and not by the vvorks of the Law for by the vvorks of the Law shall no flesh bee justified Wee see then againe anie inherent righteousnesse in man which is his obedience to the Law al-together excluded from having place in our justification and that the righteousnesse of Christ alone is that where-on fayth onlie layeth holde for our absolution Therefore the Apostle sayth Rom. 5.9 Much more then being now justified by his blood vvee shall bee saved from vvrath thorow him 2. Witnessing of Antiquitie THis is ordained by God sayeth Ambrose that who believeth in Christ shall bee saved without works by fayth onelie getting the free remission of his sinnes Ambrose in 1. Cor. cap. 1. Therefore sayeth Bernard a penitent sinner being justified by fayth alone shall haue peace with God Bern. Serm. 22. in Cant. 3. Confession of Partie IN that the Protestants vrge ever saith Cassander that wee are justified by fayth onelie it is the more tollerable seeing they expound that by fayth they vnderstand grace that is correspondent there-to So that it is all one to bee justified by fayth onlie as to bee justified by grace and not by workes Cass consult art 4. §. 2. That wee are not justified by our works before God or that no inherent righteousnesse in vs is the formall cause of our justification 1. Authoritie of Scripture ROm. 3.20 Therefore by the deeds of the Law there shall no flesh bee justified in his sight For Verse 24. Wee are justified freelie by his grace thorow the redemption that is in Iesus Christ. Rom. 11.6 And if by grace then it is no more of vvorks otherwyse grace is no more grace but if it bee of vvorks then it is no more grace other-wyse vvorke is no more vvorke Rom. 4.4 Now to him that vvorketh is the reward not reckoned of grace but of debt Verse 2. For if Abraham were justified by vvorks hee hath vvhereof to glorie but not before God Rom. 3.27 Where is boasting then it is excluded By vvhat Law of vvorkes nay but by the Law of fayth Remarke then That by all the former places our workes are expresselie debarred from having anie place in justification which is by grace and grace and our inherent righteousnesse are so opposed in that worke that they can not consist but the one is ever destructiue of the other Note also That the Apostle cleareth playnlie that place of Iames 2.21 showing that Abraham's justifying by works was not before God but by them that hee was declared onlie before men to bee righteous and just Rom. 5.16 And not as it was by one that sinned so is the gift for the judgement vvas by one vnto condemnation but the free gift is of manie offences vnto justification Note then That our justification standeth in the remission of sinnes and this remission is a free gift and if it be a free gift then it is not of debt and if not of debt then not of our workes as the Apostle had formerlie concluded Rom. 4.4 Gal. 5.4 Who-so-ever then of you are justified by the law yee are fallen from grace Note then That the fleeing to our owne righteousnesse in justification is called an head-longs falling from grace to perdition 2. Witnessing of Antiquitie THE redemption of the Blood of Christ should bee vile in our eyes sayeth Ambrose nor should the prerogatiue of mens works succumbe to the mercie of God if justification which is by grace were due vnto anie preceeding merits So that it should not bee the gift of the free bestower but the reward o●… the meriting worker Amb. lib. 1. de voc gentium c. 5. Remarke heere That both our first justification and that vvhich they call the second even to the ende of our lyfe is onlie of meere grace 3. Confession of Partie WEE are saide freelie to bee justified sayth Benius because nothing that preceedeth our justification whether it bee fayth or works deserveth the grace of justification Benius de efficaci Dei auxilio c. 18. Vasques also the Iesuit rightlie observeth thus to wit That a number of their most learned Doctors whom hee accounteth good Catholicks differ in this point onlie in words but agree in deede Of which number hee nameth Vilhelmus Parisiensis Scotus Occam Gregorie Ariminensis Gabriel Biel Antididagma Coloniense Enchiridion Coloniense Iohannes Bunderius Alphonsus de Castro and Andreas Vega who was present at the handeling of this matter at the Councell of Trent Vasques in 1. 2. quast 114. disp 214. c. 1. §. 3. That it is Christ's righteousnesse onlie which in justification is imputed vnto vs vnto remission of sinnes 1. Authoritie of Scripture ISai. 53.5 But hee vvas vvounded for our transgressions hee vvas brused for our iniquities the chastisement of our peace was vpon him and with his stripes vvee are healed Note then That by Christ's stripes and satisfaction is our healing or justification that this satisfaction of Christs is made ours onlie by imputation that Romane Doctor confesseth Bellarmine lib. 2. de justificatione c. 10. § deinde Ier. 23.6 In his dayes Iudah shall bee saved and Israel shall dwell safelie and

should bee proper and not common no not in opinion And agayne They should also sayeth hee bee al-to-gether inseparable Bell. lib. 4. de notis Ecclesiae cap. 2. § ac primum § tertio Which being applyed to Antiquitie Multitude Vniversalitie and such others will proue clearlie That they are no true Notes of the true CHVRCH FINIS A Table of the Contents of this Booke CHAP. I. Of Scripture § 1. That the Apocrypha is no canonicke Scripture 2. That Scripture containe●h all things necessarie for Salvation to know without vncertaine Traditions 3. That Scripture is plaine in all things necessarie for Salvation to know 4. That the Scripture should bee read by the people and therefore translated in-to their vulgar Tongue 5. That Scripture is the perfect rule of Fayth and Manners and the infallible supreame Iudge in all controversies of Religion 6. That the Scripture is not a dumbe Iudge but that GOD by it speaketh to his Church CHAP. II. Of the Church § 1. That the estate of the true Church is not ever visible to all men and chiefelie to the enemies there-of 2. That the visible Church of Christian professours may erre from the trueth in common altho not all and everie one 3. That the Church of Rome may erre and hath erred 4. That personall succession freeth not from errour 5. That the Iewish Church pretended no lesse infallibilitie than the Romane doeth and yet erred 6. That the VVord of GOD purelie preached and due administration of Sacraments is the true marke of a true Church 7. That Multitude is no note of a true Church neither personall succession nor Duration 8. That outward glorie and visibilitie is no note of a true Church 9. Th●t Miracles are no note of a true Church CHAP. III. Of Peter and the Pope's Supremacie § 1. That Peter had no supremacie of power over the rest of the Apostles and so neither should the Popes over their successours 2. That the Pope is not the Head Husband and foundation of the Church and therefore that all Christians are not bound to bee subject to him CHAP. IV. Of the Churches right Worship § 1. That prayers and all publicke worship should bee in a knowne language 2. That Christ is our onlie Mediator in Heaven and therefore that wee should goe to Him and by Him vnto GOD onlie 3. That the Saincts are not to bee invocated 4. That they know not our hearts nor our necessities and therefore are not to bee prayed vnto 5. That no religious worship of Dulia is to bee given to anie creature 6. That no religious worship is due to the Virgine Marie CHAP. V. Of Images § 1. That it is vnlawfull to represent GOD the Father by an olde Man 2. That no adoration is due to Images nor any signe there-of 3. That the practise of the olde Idolaeters and new Romanists jumplie agree 4. That Images are not fit books for the instruction of Laicks but onlie GODS VVord CHAP. VI. That no Meates are to bee abstayned from for conscience sake CHAP. VII That the Marriage of the Clergie is lawfull CHAP. VIII Of Sinne. § 1. That concupiscence in the Godlie is properlie sinne 2. That all sinne by nature is mortall CHAP. IX Of Predestination That wee are predestinated of free Grace and not for fore-seene works CHAP. X. Of Vocation § 1. That wee haue no merites of congruitie as naturall preparations to our effectuall calling 2. That our conversion is of miere grace and not partlie of our owne free-will CHAP. XI Of Iustification § 1. That wee are justified by Fayth onelie 2. That no inherent righteousnesse in vs is the cause of our justification 3. That Christ's righteousnesse onelie is imputed to vs vnto our absolu●ion CHAP. XII Of Sanctification § 1. That none can keepe the Law perfectlie in this lyfe 2. That none can worke anie workes of Supererogation CHAP. XIII Of Glorification § 1. That our good workes merite not eternall lyfe 2. That the Sainctes leaue no meritorious works nor sufferings behinde them to helpe others CHAP. XIV Of Purgatorie § 1. That Christ's Blood onlie purgeth perfectlie from all sinne 2. That Christ delyvereth from all punishment heere-after 3. That no man can in anie measure satisfie 4. That the soules of the Godlie at death immediatelie goe to Heaven CHAP. XV. Of certayntie of Salvation That the Godlie may bee assured of their salvation CHAP. XVI Of Perseverance That the Godlie can never totallie fall from grace nor finallie perish CHAP. XVII Of Baptisme That the children of the Godlie dying are not for want of Baptisme deprived of God's blessed vision CHAP. XVIII Of the LORD'S Supper § 1. That Christ's glorified bodie is onlie in the Heavens 2. That Christ's bodie is not in manie places at once invisiblie and vnpalpablie 3. That after consecration the substance of Bread and VVine remaineth 4. That Christ is not received by the bodilie mouth 5. That Christ is not received by the VVicked 6. That the people should not bee deprived of the cup. CHAP. XIX Of the Masse § 1. That the popish priests haue no calling to sacrifice Christ's bodie in the Masse 2. That the Masse is no propitiatorie sacrifice but al-together derogatorie to Christs CHAP. XX. OF ANTICHRIST § 1. VVhat sort of Adversarie hee is 2. The tyme of his comming 3. The place in generall where hee is to bee found 4. The place in speciall where his seate is 5. His Qualities and Actions whereby to know him and first his excessiue Pryde 6. His Blasphemie 7. His Idolatrie 8. His Crueltie 9. His Simonie 10. His false Miracles 11. His Name and Marke 12. His daylie consumption and full over-throw FINIS

bee the treasurie of the Church for the helpe of others to Heaven that vvant merits to bee disposed of onlie and dispensed by papall indulgences as the the Romanists teach 1. Authoritie of Scripture THIS errour might seeme alreadie sufficientlie convinced while as it is clearlie proven that no Sainct was ever yet able for them-selues eyther by their workes or sufferinges to merite Eternall lyfe Yet for farder conviction let these places of Scripture raze the foundation of this loftie Errour Isai 43.11 I even I am the Lord and beside Mee there is no Saviour But the Doctors of Rome say That it is no absurditie to say that beside Him there are Saincts also who may bee called our saviours in a part for so sayeth Bellarmine Lib. 1. de Indulg Cap. 4. § sexta and that by the great heape sayth hee cap. 2. § tamen of their super-aboundant sufferings they are able to expiate exceeding manie and great sinnes of other men and so by this doctrine of theirs ye see they giue the Lord flatlie the lie Ezek. 18.20 The righteousnesse of the righteous shall bee vpon him and the vvickednesse of the vvicked shall bee vpon him Remarke then that it shall not bee vpon another but vpon him-selfe and that it is a stra●ge madnesse in Poperie that so stiffelie they will deny that the righteousnesse of Christ can bee imputed to vs or made ours in justification but will affirme that the righteousnesse of Saincts and her men may bee made ours by their Pope's Indulgences Act. 4.12 Neither is there salvation in anie other for there is none other Name vnder Heaven given amongst men where-by wee must bee saved Loe heere Full salvation attributed to Christ onlie excluding all others vnder Heaven from having anie part in the glorie of that worke 1. Cor. 1.13 Is Christ divyded was Paul crucified for you or were yee baptized in the name of Paul Note therefore That to make Christ's merit and sufferings to expiate some sins and punishments and the merites and sufferinges of Saincts to expiate other sinnes both manie and great and other punishments if this bee not to divide Christ and to divide the worke of man's salvation betweene the Creator and the creature Of whome wee may lyke-wyse inquire at them Were these Saincts crucified for man-kynde or was ever anie man baptized in their name And if not then their sufferings can-not bee our satisfactions nor can anie thing super-abound in them to expiate the sinnes of other men for for this ende onlie Christ was crucified and for this cause are wee in Christ's Name also baptized professing by his blood-shed and sufferings alone that wee haue full ablution and expiation of our sinnes therefore is it sayde by him-selfe I haue troden the wine-presse alone and of the people there was none with mee Isai 63.3 Heb. 10.14 By one offering hee hath perfected for ever them that are sanctified That is as is sayde Heb. 7.25 Hee hath perfectlie saved them Note therefore That he hath left no supplement to bee made by others Coloss 1.19.20 In him all fulnesse dwelleth there is no defect then in his sufferinges nor no neede on our part to goe anie-where else and by him and not by others even by the blood of his Crosse and not by the sufferinges of Saincts are all things reconciled sayth the Apostle Matth. 25.9 But the vvise answered saying Not so lest there bee not eneugh for vs and you Remarke then That the Elect Saincts figured by the wise Virgines haue no more sanctification than will bee found eneugh to them-selues onlie and therefore that the same is not so super-aboundant that they may spare to others 2. Cor. 5.10 For vve must all appeare before the judgement seate of Christ that everie one may receiue the things done in his bodie not then in the bodies of others according to that vvhich him-selfe hath done vvhether it bee good or bad Therefore not according to the good which another hath done and which thorow super-aboundance hath beene left in the treasure of the Church to helpe others to Heaven Revel 14.13 And I heard a voyce from Heaven saying to me Write Blessed are the dead vvhich die in the Lord from hence-foorth yea sayeth the Spirit that they may rest from their labours and their works follow them Remarke then That their works byde not behinde them-selues to bee applyed or imployed for the helpe of others but they follow them for the witnessing of their fayth and the increase of glorie to them-selues CHAP. XIIII OF PVRGATORIE §. 1. That the godlie are purged from all sinnes what-so-ever heere and that by Christ's blood allanerlie so that there remaineth no sort of sinnes to bee purged after this lyfe in anie fyerie Purgatorie 1. Authoritie of Scripture EZek 18.22 If a sinner turne I will forget all his iniquities Note then At the verie instāt of our conversion that wee are purged from all our sinnes what-so-ever and so no veniall sinnes are left to bee purged else-where Isai 38.17 Thou bast in lou●… delivered my soule from the pit o●… corruption for thou hast cast a●… my sinnes behinde thy backe Note then That none are reserved to bee satisfied for by man him-selfe in anie imagined Purgatorie but all are casten behind the Lord's backe Psal 51.7.9 Wash mee and I shall bee vvhiter than the Snow hide thy face from my sinnes and blot out all mine iniquities Remarke therefore That where God purgeth the partie purged is made so cleane that there remaineth not the least spot behinde to bee taken away by anie after Purgatorie and it is not some of our greater sinnes onelie but hee blotteth out all our iniquities what-so-ever where hee showeth mercie so that the partie is made whyter than the Snow Col. 2.13 And yee being dead in your sinnes and in the vncircumcision of your flesh he hath quickened together vvith him having forgiven all your trespasses Note then That none are excepted Heb. 10.14 By one offering hath hee perfected for ever them that are sanctified That is as Heb. 7.25 is sayde Hee hath perfectlie saved them And if this bee it followeth that hee hath left no sinne nor no punishment heere-after for sinne vntaken away and so no supplement to bee made to his satisfaction by any sufferinges of ours in an imagined Purgatorie 1. Iohn 1.7 And the Blood of Iesus Christ his Sonne purgeth vs from all sinne Note then How clearlie this errour of Poperie is heere-by convinced that sayeth that his blood purgeth vs onlie from mortall sinne and that there is a fire after this life that purgeth vs from veniall sinnes and temporall punishments where-as the Spirit of God sayeth that Christ's blood purgeth vs from all sinne and so giveth flatlie this spirit of errour the lie Rom. 8.33 Who shall lay anie thing to the charge of God's Elect It is God that justifieth Or who shall condemne seeing Christ hath died Note If Christ's death then and the merite there-of hath abrogated all