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 properly of worth and right merite eternall
lyfe without any preiudice of gods diuine Maiesty Which doctrine of fayth is valled with stroÌ„g reasons of holy Scriptures which no man will deny that is not preuented with a malicious mynd and carnall passion who hath the smalest taest in the diuine Scriptures shall easily defyne this argument so that Eccl 16 v. 15. sayth all mercy maketh a place to euery one according to the merite of his worke How euident is merite expressed to be a consequent of mercy what in this word is to be hated and abhorred of the Protestantes if they loue the Scripture for if they deteste the one they must detested the other and so the Scripture is as abominable to them as the word merite and goode workes are next to Ecclesiasticus S. Paul auouches the same saying Heb. 13. v. 16. doe good and to distribute forget not for with sacrifice God is promerited And lykewyse of these places in which it is sayd that God giueth to euery maÌ„ a rewarde wadges according to the measure condition and dignity of the worke which is nothing other then according to the good merite of the worke or the euill as it is sayd Psal 6. v. 13. That God giues to euery one according to his workes And lykewyse S. Matth. 16. v. 27. sayth That when the sonne of man shall come in the glory of his Father with his Angels then shall he giue to euery one according to his workes And lykewyse S. Paul 1. cor 3. v. 8. sayth That euery one shall receaue his proper wadges according to his labour What is else merit but wadges and a reward and a condigne recompensation of euery mans laboures workes But now if there be no mention of merit which word the Protestantes abhorreth how are wadges and rewards distributed and giuen and lykewyse punishements For doth not God punish man for euill according to the euill and remunerates man with eternall lyfe for good workes accordâ—ng as they are good workes and therefore seing euill workes of worth ex condigno merites this punishement which is eternall shall not good workes and welldoing merite eternall lyfe as a reward and a remuneration of good things for if we obserue peculiarly the name of wadges and rewarde alleadged of the Apostle it giueth vs to vnderstand that wadges hath no place but where is merite for they are correlatiues one with the other for there is due no wadges where there is no merite neyther followeth merite but where there is workes OBIECTION CAluin lib. 3. inst cap. 15. § 2. sayth that the Kingdome of God improperly is called wadges seing it is the inheritaÌ„ce of the children ergo ANSVVER VVHerefore is it rather improperly sayd waidges then inheritance seing the same be waidges and inheritance and the same with diuerse titles may be debt to vs as appeareth euidently in Christ to whome the accideÌ„tall glory of his body was true waidges as sayth the Apostle Phil. 2. v. 8.9 He hath humbled himself and is made obedient to the death euen to the death of the Crosse for which God hath exalted him and hath giuen him a name which is aboue all name c. For that he promerited the same through his humility and passion for if he had not promerited this accidentall glory to his body as waidges the Apostle had not sayd this word propter quod which waidges was also in heritance due to him by reason of his hypostaticall vnion euen so lyfe eternall is inheritance to the iust and innocent for somuch as they are adopted sonnes of God by habituall grace which only title is dewe to baptised infantes And lykewyse lyfe eternall is waidges to the children of adoption forsomuch as they merit it with good workes done in the state of Grace And therfore it is not called improperly waidges more then inheritance seing both the inheritance and waidge depende on the merite of good vvorkes OBIECTION THe Lutherans argue that lyfe eternall is called waidges not that it is giuen or due for good workes but because it is anexed to the promises of God and therefore it is due to vs by promise and not of no merite ANSVVER I Say a man instructed confirmed with habituall grace of God may exhibet and doe a work condigne and worthy of eternall lyfe because he is moued with the spirit of God whose supernaturall motion intendes to lyfe eternall and therefore for that cause these good workes are so high and excellent as is the selfe life eternall And therfore with diuyne promise ioyned lyfe eternall shal be debtfull to that worke and for that cause that vvork shall merite truely and properly lyfe eternall as a merite and so our merites draw their owne condition which are done and wrought by the grace of God OBIECTION THe Apostle sayth Rom. 6. v. 23. That the grace of God is lyfe eternall but that which is of grace is not debtfull to vs by way of wadges of righteousnes And for this cause it is sayd Psal 102 v. 4 That God hath crowned vs vvith mercy and compassion ergo of grace and not of vvorkes is lyfe eternall ANSVVER WHo is so ignoraÌ„t that knoweth not that lyfe eternall is called grace because the coÌ„dâ—gne merites of lyfe eternall are of the grace of God as sayth S. Aug. Epist 105. For if S. Paul calleth death the stipeÌ„d of sinne eueÌ„ so the stipeÌ„d of righteousnes may be called lyfe eternal or the stipend of death stipend of lyfe is merite demerit as correlatiues are for in this the Apostle hath changed a kynd of speach that he might exclud ambition and pryd out of the hart of man and especially such as would that lyfe eternall should be due and properly giuen for their owne righteousnes without the grace of God as witnes S. Aug. in Epist 105. And therefore the Apostle calleth lyfe eternall the grace of God because it is giuen for the revvard of workes done in the state of grace and seing our vvorkes without grace as vnto the lyfe eternall it is attributed to grace as vnto the principall cause that our vvorks merits lyfe eternall And consequently is the exposition of the Psalme that he hath crovvned vs in mercy and compassion not that lyfe eternall is our true waidges of due righteousnes to our vvorkes but because the same vvorkes are done in the mercy of God albeit others expoundes this place so that God vvith his mercy and benefits compasses the iust man about as vvith a crovvne OBIECTION WHen we haue done all which is commanded say we are vnprofitable seruaÌ„ds what we ought to haue done â—e haue done it Therfore to vnprofitable seruands wadges is not due of righteousnes ANSVVER OVr owne workes of themselues in a part to vs are vnprofitable and of no value without God because they draw all their dignity and worth of his grace notwithstaÌ„ding good works layde and ioyned vvith diuine grace are very profitable according to that
saying 2. Tim. 2. v. 21. If any man therefore shall cleange himselfe of these he shall be an veshell sanctifyed in honour and profitable to the Lord and prepared to euery good worke Therefore when he sayes profitable the Apostle meanes that both he is for the honour of God and for perfection disposing him self to all good workes And therefore for that cause it is sayd behould good seruands and faithfull c. Matth. 25. v. 21. For a good and faithfull seruand is profitable when their vvorkes are done by the grace of God OBIECTION THe Apostle sayth that the sufferings of this tyme are not worthy to the futur glory which shal be reuealed vnto vs Rom. 8 v. 18. but oâ—r workes hath not that dignity with that reward of glory And therefore as Bern. serm de annunciat sayth neyther are the merits of man such that for them lyfe eternall is due of right neyther God doth iniury if he giue not the same vnto vs. ANSVVER I Confesse that our good workes is not worthy so much glory be Phisicall equallity for the rewarde is much more excellent nor the workes are if we consider them according to their substance trauails and continuance Yet notwihstanding they bring vvith them eternall glory as the Apostle sayth 2. cor 4. v. 17. For our light afflictions which is but for a moment causeth vnto vs a farre more excellent weight of glory Which workes as thy proceed from grace and the spirit of Christ is worthy of eternall lyfe with proportioned excellency of glory as such is betwixt the midst and the end the fight and the victory the race the vining for the workes of the righteous which truly we call worthy of eternall lyfe are midst and are most fitly ordayned to that end and of that same right ruell measured to wit in Gods diuine and supernaturall grace to which end such rewardes answers according to the right ruell of his prouidence Moreouer Bern saying That our merites according to themselue is not such that by them God by right is debter of lyfe eternall but to haue lyfe eternal through vvorkes is of his good grace and diuine promise therefore God hath obliged himself to recompense these good works done in grace if we consider togeather his ordination to worke good vvorkes and the promise of recompensation for good workes concludes that he is obliged himselfe to this recompensatioÌ„ to giue life eternal for ye working of good works and consequently man merites lyfe eternall and his vvorkes are such that doth merite and also receaues great iniury if God effectuat not his owne promisse in remuneration of his good workes OBIECTION YF we may merite any thing it redoundes to the iniury of Christs merites as thought it were not sufficient except they be helped of ours which is false And therefore vve reformed are scrupulous to graunt any merit and satisfactions to the Papists lest vve should seeme to doe iniury to Christ ANSVVER THe assumptioÌ„ is false because our merites absolutly hath power and vertue from the infinit merites of Christ and doth proceed come from him vvhich makes our merite acceptable yee also our merites are the workes of Christ which he himself vvorketh in vs by his spirit and according to the measure of his giftes giuen vs as teache S. Aug. Epist 105. And for that cause all their prayse worth redoundeth to the greater glory of Christ for that we affirme the merites of Christ to be of so great efficacy that not only they purchesse remission of sinnes and eternal lyfe but they haue merited vertue for vs to promerit and this promeriting maketh a place and redoundes to the prayse of Gods diuyne power vvho not oÌ„ly hath created all things and worketh in all things but also in all thing created hath giuen povver of vvorking how much more by the rest of his creatures hath he giuen power and frewill to man to merit eternall lyfe which is the end of his creation And therefore God requyres our merites for he would not apply to vs the merites of Christ yt by them vve might obtayne beatitude immediate of themselues for in so doing they shoul make vs slouthfull idle and the merites of Christ lesse famous and out of reputation but so they are applyed to vs that vve may obtayne immediate vertue to merit vvhich except vve vse the merites of Christ they should profite vs nothing to eternall lyfe As for your scruppels in the conclusion of this subiect they shal be discouered QVAESTIO XXXII Of Good workes done in respect of an eternall rewarde WHerefore doe the Papists teach that a man may doe and exhibet some good workes in respect of eternall reward seing this forme of doing is mercenary and â—â—le Calu lib. 3. inst cap. 18. § 2. ANSVVER TO work good workes in respect of an eternall revvard it is both leesome honest and acceptable vnto God as is proued of the Psal 118. v. 112 saying I haue inclyned my hart to doe thy iustifications for euer for a revvard Therefore it is euident that Dauid in respect of a revvard had inclyned his hart to doe iustifications and to keepe the Lavv of God For the first principall cause of it selfe vvherefore the mynd of man is applyed and inclyned to follovv the commandenients of God is God and his will because God so willeth and commandes and this obedience and obseruance is due to his owne Maiesty but notwithstanding the second and lesse principall cause why they followed keeped the coÌ„maÌ„dements is the hope of a reward or remuneration And albeit that Hereticks would make this subterfuge to turne ly for a reward vnto the end and to say for euer but this helpeth them not because immediatly ly goeth before whyle the Prophet sayth in aeternum for so in S. Hierome translation it is sayd inclinaui cor meum ad faciendas iustificationes tuas in aeternum propter reeributionem Moreouer Iohn Baptist and our Blessed Sauiour with his Apostles by his command for hope of eternall lyfe with this proposition beganne their preachings saying Doe pennance for the Kingdome of Heauen hath approced Matth. 3. vers 2. Lykewyse the Enuches are praysed of Christ Matth 19 vers 12. Who hath gelded themselues for the Kingdome of Heauen In which wordes most plainely Christ commendes pennance and purity of lyfe in respect of a more easy obteyning of beatitude for the end truely vnto which God hath created vs is eternall lyfe to which end as a mediat he hath commanded destinat and willed good workes to be done but who except he be more blockish nor a blocke and more stuped nor a stock will deny mediates which rightly Rulleth and directes his owne end that chiefly when a man is greatumly loued of God he will giue diligence in doing the same which he commandes for whome he vndergoeth his labours and paines cannot be frustrat of eternall lyfe for a merite and therefore to worke meritorious workes for
their merite is not mercenary not basse but honourable good and acceptable to God our Father whose soÌ„nes we are if we inclyne our hart to doe his lawes for a reward and this is the good pleasure of God that concomminaÌ„ter we should worke good workes with his grace vnto lyfe eternall whose will is to remunerat gine that beatitude for a merit of good workes QVAEST 10. XXXIII Of Confidence conceaued of merites WHerefore doe the Papists conceaue such confidence of eteruall lyfe by their merites seing it sauours of presumption and in preiudice of the excellency of our redemer Calu. lib. 3. inst cap. 12. § 3.4 ANSVVER I Say it is not anough to confide and trust simpliciterly but also with assured faith we are bound to belieue good workes to merite lyfe eternall for we cannot obtayne lyfe eternall except we haue laboured to promerit the same with good works as is euidently discussed already notwithstanding no man can firmely determine and assuredely persuade him self in his merites to obtayne and haue lyfe eternall defacto The reason is because we are not certaine of our owne righteousnes that any man is iust absolutly and to haue meritorious workes and howbeit he might in some part repose confidently to haue notwithstanding it followeth that no man assuredly can assure himself of perseuerance and therefore seing no manner of way any man can be certayne in this lyfe without a speciall reuelation of God or els if we would precipitat our selues in the damnable golfe of the Caluinists only fayth We belieue vnder hope sub gratia giuing diligence to make our calling and election sure by good workes as the Apostle teaches 2. Peter 2. and so we may conceaue of our good workes some trust and confidence of eternall glory notwithstanding so that chiefly the same confidence and trust be placed dependently in the only mercies of God and merites of Christ and secouÌ„dely in workes And therefore to the purpose the first part is proued Tob. 4. v. 12. Great confidence is with almesse before the most high-God to all them that doth the same Lykewyse 1. Tim. 3. v. 13. sayth who haue ministred weell purches to theÌ„selues a good place much confidence in fayth And seing good works are the cause of our saluation already proued we may the more rightly trust and confide them to obtayne our saluation as for example when the Phisick is very good the patient may the more coÌ„fide of his health and therefore in such manner I may confide that merites are the cause of which saluation may come and so consequently we may haue that confidence and trust of good vvorkes as an effect depending on the cause SecouÌ„dly the posterior part is prouen of the for sayd introductioÌ„ because the chiefe cause of our saluation is the merites of Christ and Gods diuyne mercy therefore by the merites of Christ vertue is giuen vs to merite and to be perseuerand So that our merits are the workes of Christ which he worketh in vs by the spirit of his grace which no man is ignorant of forsomuch as in all our petitions prayers we remite them to be graunted for his diuine mercy saike and the merite of Christ And therefore the holy Church and euery member concludes their prayer saying by our Lord IESVS Christ c. And therefore here is neyther done nor inferred eyther presumption or preiudice to the excellency of our redeemer for whose fauouâ— and grace all helpe requisit is giuen vs to merite and so it is acknowledged of vs to be froÌ„ him as the principall cause and so we doe not trust and confide in our owne merites but secondaâ—ly and dependenterly for all that we haue receaued or worketh we affirme it to be by the merites of Christ and diuyne grace and whatsoeuer we worke or merite it is through the grace of God and merite of Christ and not of our selues absolutly as our aduersarie imagine Neyther doe we presumptuously any thing neyther with iniury to Christ As concerning their Scrupels for conclusion they are full of scrupelles to withstand the verity reuealed out of the word of God and make no Scrupell where Scruples should be obserued it is no Scrupell with there diuines to affirme God the author of sinne with predeterminat predestination without forseen causes the fall of man and the reprobates damnation of Christ disparing on the Crosse of mans freewill of the whole twelf articles of our Beliefe of the impossibility to keepe the Commandements in defending that all our actions are mortall sinnes in making all sinnes equall and in teaching that Christ hath fred vs from all Lawes in taking away all feare of conscience by only fayth in teaching necessity to be forced in the freewill of man in taking away vyce and vertue in mans actions merite demerite sinne and grace with others infinite numbers of assertions swallowed vp of them without any scrupell lyke another Leuiathan plunged in the weest Sees with a deuoring mouth Soe passe they without Scrupelles walking after their owne fantasies and not according to the word of God neyther the reason of morall knowledge The end of the first Part. THE TABLE OF THIS BOOKE TO whome properly the Catholick name appertayne Quaest I. pag. 2. Of the damnable and speciall Faith of the Heretikes Quaest II. pag. 23. Of the Article of the Creed I belieue the remission of sinnes Quaest III. pag. 44. Of the informall Faith of Synners Quaest IIII. pag. 49. Of the necessity of Myracles Quaest V. pag. 45. Of the verity of Myracles in the Catholicke Church Quaest VI. pag. 61. The Pope is taken of the reformed for Antichrist Quaest VII pag. 73. Of the Primacy of S. Peter Quaest VIII pag. 89. Of the Roman Sea of S. Peter Quaest IX pag. 107. Of Iohne the eight Pope a VVoman Quaest X. pag. 112. Of the infallible authority of Generall Counsells Quaest XI pag. 116. Of the verity of the Roman-Church and of her notes Quaest XII pag. 127. Of the pretended reformation of the Protestants Quaest XIII pag. 145. Of the stability of the visible Church Quaest XIIII pag. 169. Of the interdicting of Scripture Quaest XV. pag. 183. Of the adulterating the Byble Quaest XVI pag. 199. Of Traditions Quaest XVII pag. 206. Of the certitude of Hope Quaest XVIII pag. 214. Of publicts and priuate Prayers Quaest XIX pag. 218. Of the Aue Maria. Quaest XX. pag. 225. Of the Beades Quaest XXI pag. 228. Of Praying in the Churches Quaest XXII pag. 231. Of Predestination and Reprobation Quaest XXIII pag. 236. Of Free VVill. QuÄ™st XXIIII pag. 251. Of Prescience Predestination and Free-will Quaest XXV pag. 259. Of the keeping of the Commandementes Quaest XXVI pag. 264. Of Reall Iustice Quaest XXVII pag. 269. Of good VVorkes Quaest XXVIII pag. 276. Of the incertitude of Righteousnes QuÄ™st XXIX pag. 281. Of the Purenesse of Good VVorkes QuÄ™st XXX pag. 289. Of the Merite of good VVorkes QuÄ™st XXXI pag. 296. Of good VVorkes done in respect of an eternall reward QuÄ™st XXXII pag. 304. Of Confidence conceaued of Merites QuÄ™st XXXIII pag. 306. FINIS
I haue loued Iacob and haue hated Esau in which the Apostle concludes that Iacob is not for his forseen workes beloued of God with the loue of predestination euen so neyther Esau for his forseen sinnes to be had in hatred and reprobation of God and therefore the one is loued and the other is hated for the only ostentation of his mercy and iustice without respect of their merites and demerites ANSVVER BY Iacob Esau are vnderstood two people to wit the Idumeans and Israelites and therfore by the name of Iacob he declares the Synagogue with her head and by the name of Esaw the people descended of Esaw with their head it followeth that this loue towards Iacob was in the good will of God to giue to the Synagogue those preuiledges by helpe of which many was saued and predestinate And the hatred of God in this place towards Esaw and his posterity is nought els then lesse loue whom God would not preuent with such singular preuiledges but permitted them with their head to fall in sinne and to be obdurate in sinne and therefore this word hatred is taken for the lesse loue as is frequent in Scripture Luc. 14. v. 26. If any man come to me and hate not his Father c. So that Iacob was elected to a farre more helpe of grace and greater preuiledges then Esau for of Iacob and his posterity Christ was borne and not of Esau also Iacob receaued a temporall inheritance in a figure of an eternall inheritance and benediction and Esau only left to common helpes of grace hereupon Iacob is beloued because of the singulare graces giuen to him which was denyed to Esau seing the election to be inequall because of the will of the caller and not the merites of the one or demerites of the other it is sayd I haue loued Iacob and hated Esau and to giue a token of his loue he sayes that the elder shall serue the younger which according to the letter we read in no Scripture that Esau euer serued Iacob neyther doth he absolutly speake in this place of predestination and reprobation yet notwithstanding so he speakes of those grounds in which proper reason teaches in what consistes election and reprobation OBIECTION IT is sayd by the Apostle ibid. v. 15. I will haue mercy on whom I will haue mercy and I will show mercy on whom I will show mercy Therefore it is not the Willer nor the Runer but of God that showeth mercy c. Therefore as mercy is of God euen so is reprobation in the will of God vnto the ostentation of his iustice ANSVVER THe Sequell is false for neyther to haue mercy is to predestinate or not to haue mercy is to reprobate but to haue mercy is to conferre and giue meanes by which men is delyuered and made fre from the miseryes which sinne induceth with it and this mercy is in the will of God which he giueth to one and not to another neyther can any complayn because God giues sufficient grace to all men if that man cooperate therewith In the same manner is vnderstood the discourse of the potter and the clay as concerning precious and contemptible vesselle for so the Apostle argues if it please the Potter to make a vessell to honour and in another to dishonour which in the coniecture of man is a great worke may not it please God to do that which is lesse For if an Potter of an Clay may make two vessels after his will to honour or ignominy may not God make of two sinners who is basser then clay through their owne fault two vessels eyther to honor or ignominy after the multitudes of his mercy or the equity of his iustice in giuing to the one conuenient help and grace by which God foreseeth him to be mollifyed by pennance and to be formed a vessell to honour by good workes And vnto the other he giues meanes sufficient albeit not in such aboundance or powerfull yet sufficient to saue their soules if they work sufficiently with these meanes But when these meanes are not followed and applyed which are sufficient that it is sayd that God leaues him in his owne will this way he is sayd to be indured and hardned of God But wheras the Apostle sayes what if God would to shew his wrath and to make his power known this sense is more difficile for he speaketh not simpliciter as delightfull in the punishement of man but for the reason of iustice and to make his power knowne who longe hath sustayned with patience the vessels of vrath that is to say expecting their pennance and ready to help thē with his graces who withstanding him haue obdured themselues that he may show the riches of his glory in the vessels of mercy and so by a consecutiue reasō in shewing the power of his wrath on the one in the righteousnes of his iustice is the ministring of mercy to the other to come to glory What herein can any man complaine seing he hath sufficient helpe of God if he will worke with that help No man can perish for it is Gods will that all men should be saued and none should perish 1. Tim. 1. who delytes not in the death of a sinner Ezech. 18. Where it is to be noted the saying of the Apostle and the end why the reprobat are permitted to sinne the suffering of them was not only that God should show his wrath in them and vindicatiue iustice but also that he might show the riches of his glory in the vesseles of mercy for the death of Christ should not haue been neyther the death of his martyres if God had not permitted sinnes c. OBIECTION SAinct Paul seemeth to speake of predestination so that there is no cause in vs of rebrobation because all is referred to the only good pleasure of God For which cause the Apostle cryeth out O the deaphes of the riches of the wisdome and of the knowledge of God how incomprehensible are his iudgements his wayes vnsearchable Thus he ANSVVER THe Apostle exclames not admiring the secret causes of predestination and reprobation but the immense wisdome of God his counsell and dispensation of his grace and fayth Who hath permitted both the Gentils and the Iewes to fall in infidelity that he may haue mercy on both as at length in this place is discussed but as touching the wordes of the Apostle saying when the children as yet were not borne nor had done good oreuill By which example it is euident that neyther nations nor particular persones be elected eternally or called tēporally or preferred to Gods fauour by their merits because when God made these two persones he loued Iacob and refused Esaw respecting them both euill and the one as guilty as the other for originall sinne which was alyke in them both And therefore iustly where he might haue reprobated both he saued of mercy one which one being as euill and as voyde 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
errores That in one artikle of the communion of the one kynd or vnder both he is conuinced of 36. filthy errors as Cochlaeus Reherseth at length In this giddinesse laboures Caluin whill in his booke adu gentil in diuerse his epistles to the Polonians affirmes some tyme Christ the Sone of God to be equal to his father furth with in his 2. of instit cap. 14. § 3. the same aequalitie he retractes Caluin is also variable in his opinion concerning the equalitie of Christ with his father and subiectes it to the Father alswell the diuine nature as the humane for treating how Christ in the day of judgment is to delyuer vp the kingdome to God his father than sayes he the name it self and the croun of glory and what soeuer he receaued of his father he shall again subiect to the father that God may be all in all In conclusion of this their reformed faith is not vndouted nether which they propound to be beleued is of the giddinesse of Heretikes whose variablenes and inconstancy is lyke to the windes of the heauen and therefor no faith nether religion is the profession of the reformed The last reasone is trew faith doth declare and shew the trew God trew saluation Trew faith shewes the trew God saluation and a good life The Protestāts faith is cleane contrary the trew way to liue well as also to escheu all kynd of filthynes and vncleannesse and such is the Catholik Roman faith and not Luthers or Caluins which conteine many things contrary to right reasone against diuine and humane lawes and naturall good maneres As first that infantes belieue in Baptisme Luth Luther sayes that infantes belieue in Baptisme Caluin that yt was decreed of God the sinne of Adam Caluiu sayes that God hath ordened some to life some to death and this is called his predestination Caluin makes God author of sinne contr Cochl Anno 23. Secondly that it was decreted of God that Adam should sinne Calu. lib. instit 3. c. 23. § 7. Thirdly that God hath decreed some to eternal life and other some to eternall condemnation and this is his preordination for all is not created to a lyke condition therefor as each one is made to his own proper end wither to life or to death we say that he is predestinat of God Caluin lib. 3. institut cap. 21. § 5. Morouer he makes God the author of sinne and to work iniquitie For sayes he he moueed Absalon to commit incest in that sayes he that Absalon with an incestuous commixtion defiled his fathers bed and did commit a detestable crime not with standing God pronuncis this work to be his dede and not Absalones Calu. lib. 1. inst cap. 18. § 1. ibid. c. 17 § 8. Morouer in the same book and chapter he sayes that God not only vsed the workes of the wicked but also gouerned their counsell and effects and to be author of all their scelerous deedes Againe he goeth about to glosse and defende the maiestie of God from sinne and accusation whill in the same booke both he purgeth God and makes him author of sinne and now sayes he from whence are the euills of Iob and the disobedience of Helies children which immediatly befor he hath alledged and proued to be of God and in the end plainly declaires and affirmes God to be the author of sinne how soeuer these Censorists-Papists wold of lykelyhood haue these to happen by his ydle permission Calu. lib. 1. cap. 14. § 16 cap. 18. § 4. Caluin sayes man hath no freewill but doth of necessitie A man is justified by only faith and all good workes are sinne Likewise hath he not extinguished and robbed man of freewill but to be ruled by necessitie Calu. lib. 1. cap. 15. § 1. Morouer Caluin teaches a man to be justified by only faith and good workes not only to be vnprofitable but to be abominable and how soeuer they be done of the righteous man they are euer sinne and abominable in the sight of God Calu. lib. 3. instit cap. 11. § 19. in this maner and paradoxes playeth the reformed applying against the law of right reasone and all good manners The end that heresies intendes and for the teaching of the trew faith vnto the knowledge of God and saluation and to liue Godly and well but their new no faith and hereticall reformation makes an open way to all kynd of wickednesse and to damnatiō and by this way the reformed blindes and obscures the knowledge of God which is made known by trew faith in teaching strange doctrin not to saluation but to condemnation and auouching such damnable paradoxes and opinions to the libertie of the fleshe to the following of all sensualite and wikednes and for conclusion this is the prophane bragg of the protestantes to call them selfs which they ar not no more then an ape is a man so no more ar the reformed catholikes albeit they desyre to be so called Whose reformation is inuented by the priuate inuention of particular men Heresie is by tolleration of som particular man now allowed now disproued and manteined by priuat affection of som priuat prince som tymes for fourtie yeares or fyftie as new faithes ar accustomed to be receaued now allowed now disprowed now imbraced now disliked so that this priuat faith is farr from the catholik faith which from the begining hath ben receaued and without interruption hath continued this faith may no wayes be devysed of man or inuented by man or vpon affection allowed and approwed but it must be learned of the church for faith is by hearing Bot treue faith is by hearing of the church and not be reading or reuelation as we see in the vocation of S. Paul to be a chosen vessell of God he was sent to Ananias in Damascus to learne of him what he should do also Cornelius a godlie mā and fearing god although he might haue ben taught of the angell that appeared to him yet was he not but by that same angell was commanded to send to Ioppa for Simon Peter to com to him and he shall shew thee Sayes he what thow ougthest to do So that this treu Catholik faith which the Roman church holdes is of Gods ordinance and learned of our predecessors and not as the reformed fatth is It is ane euil thing not to beleue the church deuysed and fained of new inuentions for as S. Leo sayes to Eutichian What is more wicked than to haue vngodly opinions and no◠to beleue the church and the holy fathers of the church whose wisdome and learning is in admiration to the world and therfore in the fight of all the world the reformed is condemned in vsurping their faith and name for Catholick whose entries and progress is nether of God nor for God nor sauor no point of the catholick faith nether of the catholick name for they ar allienat from this church and
consequentlie froÌ„ god him self for as S. August sayes he shall not haue god for his father that will not haue the church for his mother OBIECTION OVr faith is pure reformed and is Catholik forasmuch as it is free of the errors and superstitions of the papistis and therefor this our reformation is to be preferred and is more Catholik then the papistes faith is ANSVER TOo late hast thou spruÌ„g vp vaine boaster that with these vaine wordes and suchlyk illusiones thow labores to seduce and blind so many learned men in the church of God or perchance thou thinkest them to be children lying in craddles that in singing of such triflinge songs thow canst mak them slumber or rather stumble The protestants reformation admittes no power spirituall or temporall What puritie â—s in yowr faith how reformed and how long catholike that more iustlie it may be called deformed and the in bringer of all deformatioÌ„ and distruction of all ecclesiasticall powere the which reformation admits no policie and no ecclesiasticall forme but damnes the rites of all former ages Derides the cannones of the Church They deride the canons of the Church and Scoffes at the fathers mockes and scoffes the holy fathers howsoeuer they weer neere the tyme of the Apostles for euidence doth not Cal. lib. 3. instit cap. 4. § 38. condemne all the ancieÌ„t fathers whose bookes ar extant in speaking of satisfaction and that in his fourth booke of instit cap. 12. § 20. sayes he Caluin condeÌ„nes the ancieÌ„t fatheres and presseth them to haue sown superstition in the Church In all he will not excuse the ancient fathers but that they haue sowed the seede of superstition and haue giuen occasion to Tyrannie which therafter a rose in the church and than furth with beganne the superstitious obseruance of Lent thus he and thus is the beginning of the reformation and the puritie of the gospell to bolster heresie for treuth and veritie It may be called a renouation of old damned heresies harken good frends and I shall declare the assumtion and the effect of this reformatioÌ„ first the trew church of God visible in all the countries of the world in this reformed churches opinioÌ„ to haue perished and to remaine and a byde in som certaine places of the world obscure and hidde of this mynd was the Donatists as witnes Opt. meleu lib. 2. cont parm and S. Ang. lib. de Vnit. Eccl. cap. 12. this same doctrin of reformed faith The Church to haue perished was the old heretikes opinion with the reformers hath Caluin teached that the church of Christ hath perished and remaines inuisible aganst the plain tenor of the Scriptur Cal. lib. 4. cap. 2. § 2. Secondlie the Arrianes taught the sonne not to be aequall to the father in deitie as witnes Epiph. heresie 69. The sone is not equall with the father And the same groundes hath Caluin for his reformation lib. 2. inst c. 14. § 3. God is the author of sinne Thirdlie Florinus held opinion God to be the author of sinnes as Euseb lib. 5. c. 20. And the same opinion is stoutly defended of Caluin lib. 1. iust cap 18 § 4 5. lib. 1. cap. 15. § 16. Man is instified by onlie faith Fourtly man to be iustifyed and saued by only faith and not by workes was the opinion of Simon Magus and Eunomius as S. Aug. haer 54. Iren. lib. 1 cap. 20. The same doctrin teaches Luth. in Serm. de piscat Petri We should come only with Ysaac sayes he that is with faith and the seruantes and asses that is workes it behoweth to leave them below and a syde And in an other Sermon in that subiect Sic Deus dilexit munduÌ„ if thow com sayes he with Sackes full of good workes it behoveth thee to lay theÌ„ down otherwayes thow canst not enter into heauen And Caluin ther mak his bragg in his thrid book of inst cap 11. § 14. Now plainly the reader doth behold sayes he with what oequitie the Sophisticall papistes do cauill and iudge our religion when we say Aman is iustified by only faith Man hath no freewill Fyftlie Manicheus condemned and denyed frewill as S. Aug. haeres 49. The same hath Luther renewed as in his book of Servill will cont Eras and suchlyk Cal. lib. 2. cap. 2. § 4. This name of frewill hath euer beene extant with the Latines but with the Grekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word much more arrogant Mariadge and Virginitie is alyk in merit Sixtlie Iouinian made Mariage alyke in dignitie and merit to Virginitie and plainly to haue taught fasting and abstinence to be of no merit as S. Hier. obserues lib. 1. 2. cont Iouian These same subiectes teaches Luther and Caluin Luther in his epithalamio and Cal. lib. 4. c. 12. § 19. cap. 13. § 3. what if I should repeat the erroneous opinions of the Albigenses Waldens Wiclif Hussites Abailardes Baerâ—â— garians Almarik and suchlyk abominable sectes condemned long since of the Church and of all generall counsells accursed and yet not withstanding these are the patrones The old heretikes ar the patrones of the newe heretikes and Rabbies of the reformed who weer renewers of Heresie inuentors of noualties whose begininge and progresse is knowen to be wrapped in errore and superstitioÌ„ while they think to be free ar snared in blindnese of vnderstanding and in hardnes of hart They ar blind through the hardnes of ther hart and indured goeth headlonge to perditioÌ„ as reprobated of God through the hardnes of their own hart and therfore if any maÌ„ censure and iudge with equitie the reformed they haue no faith no religion no name but the name of particular men as Caluinists and Lutherans and of suchlyk monsters already condemned And therfore for conclusion let the catholik RomaÌ„ faith liue and reigne to whose campe I admon she all aduersaries not to approch for treuely it is plesant and delectable to be a protestant but more Secure to die a Catholik therfore let euery good Christian eschewe and flee from the Lutherans and Galuinistes who ar particular sectes seing each Gentell reader flee the heretikes for they promise much and porforme but little one of them promisseth with Faustus Manicheus to giue a new illumination and a new reformation euery on of them endeuoreth to draw the into his sect but take heed and be warned and cry with S. Hieron epist ad Damas Meletius Vitalis and Paulinus also Luther Caluin and Rotman and all other sectaries doe say that they haue the trew and Christian faith so said the heretikes of old so sayes the moderne perchance aman might beleue if one said it but two and three do say and they all do lie what hunting mak they to mak a proselite and a child of hell o tymes o maneres o monsters what absurdities followeth this new reformation as is rehersed that Christian men are
begetts so many absurdities as a fewe we haue rehearsed for faith to no otherthing should leane to then to the word of God The word of God is from God and only faith from maÌ„ and by that nothing is to be belieued as the heretikes themselues confesse which word the Apostle declares whose word it is saying VVhen ye receaued the word of God which ye heard of vs ye receaued it not as the word of men but as it is indeede the word of God 1. Thess 2 Again faith is by hearing but hearing is by the word of God Roman 10. But there is no word in the Scriptures If only faith were found in the gospell the gospell it self should be nought saying to any man synnes to be remitted to him by only faith for the gospell is one and the same with all Nations and the gospell is generally proposed to all Nations But if the gospell should haue a particular annunciation of only faith thereby synnes to be remitted to the only belieuers it should be false and no Euangelie because it is not found in the gospell Onely faith is addâ—d contrary to the commaund of God in the Scriptures Moreouer God commaundes that thou shalt add nothing to his word least thou be rebuked and founde a lyar Prouerb 30. But they must confesse them to belieue this faith which God hath neyther spoken by his Prophets nor by his onely begotten sonne nor by his Apostles and to belieue the same as the word of God Only faith ouerthrowes all SacrameÌ„ts euery good wercke therefore they add to the word of God and for that cause are to be reproched and condemned lyars So that for conclusion I confesse this doctrine giues consolation and tranquillitie of mynde but full of perill for it doth subuert and ouerthrowe all the fortresses and strenghes of our saluation as the Sacraments good workes pennance prayer yea to repeat the Lords prayer is to doubt in the saith so that a man by this diuillish faith is come to that madnes that he feares not the diuine iudgment of God neyther his owne workes but passing ouer the time with securitie in the considence of this onely faith to be saued for Christs sake whome Christ acknowledgeth not As concerning iustifying faith it is not onely a certaine trust What is iustifying faith or firme hope of the mercyes of God in remitting synnes hauing for his obiect to obtaine a difficil good thing for that cause in the will subiected but it is a certaine facultie in the vnderstanding by which facultie we doe agree and consent to all those thinges which are proposed in the Church as true reuealed by God So that it is plainly a virtue distinct from trust confidence and hope of which these are begotten for who belieues God to be of infinite power and most excellent in goodnes easily by this Of the power goodnes of God we gather confidence conceaues and obtaines some benefit of trust confidence and hope for the Scripture doth manifest this distinction in separating faith hope and charitie so that they are not one thing as the Apostle saith 1. Cor. 13. v. 13. The Protestants mingle al togeather as one But now remaineth faith Hope and Charitie Therefore the reformed are deceaued whilst they confound faith with hope as one virtue not making distinction betwixt them Secondly the Scripture teacheth hope and confidence as effects of faith as of one great cause to arise of a certaine effect Hope confidence are as effects of faith not to be the self faith but somewhat flowing from him as the Apostle affirmes Ephes 3. v. 13. In whome we haue trust to draw nere in confidence by his faith Which to wit begetteth confidence which the Apostle also affirmes 1. Timoth 3. v. 13 VVho haue well ministred doe purchase to themselues a good place and much confidence in faith which is in Christ Iesu Where plainly the Apostle deduceth from faith confidence as an effect from his cause because God is powerful and faithful in his promisses therefore we arise in hope and confidence Faith hath not alwayes confidence ioyned with it Thirdly faith hath not alwayes confidence conioyned to it as it doth plainly appeare in the Leapre who said to our Sauiour Matth. 8. v. 2. Lord if thou wilt thou canst make me cleane Iustifying faith sheweth no matter and obiect Fourthly the Scripture speaking of faith necessary to saluation doth not shewe the matter and his obiect to be any thing which is to be belieued or to be apprehended by vnderstanding neyther properly doth it fall in hope or confidence of will for what els doth our Sauiour say Ioan. 14. v. 10. Doe ye not belieue that I am in the father and the father in me Likewise Matth. 9. v. 28. Doe you belieue that I can doe these things to you Which now sometimes is present now also in the future apprehended by onely vnderstanding and not hoped Faith sometimes apprehende the present tense sometimes the future for hope and confidence respect and looke to the future All the ancient fathers are of this opinion who place faith and his action to be in consent Faith falls in the consent operation of the vnderstanding and not in the confidence of will and operation of the vnderstanding and not in confidence of wil as sayes S. Aug. lib. de praedest sanct Ipsum credere respondet nihil altud est quam cum assentione cogitare That is Him to beleue he answers it is no other than with assente to think for this greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth aswel signify consent as confidence as Matth. 9. v. 29. accordinge to your faith be it vnto you that is to say according to the thought of your myndes as the blindmen belieued Christ to be able to restore them their sightes but of the power to do is not confidence but an inherent qualitie persuadinge them to assent to this power in whom they belieued as ther prayer witnesseth The faith which Christ prayses is highly coÌ„mended of him self for vertue that is coÌ„ioyned with it But that faith which Christ so oft hath praised sayinge Thy faith hath made thee wholl as Luc. 7. v. 50. cap. 8. v. 48. Was not only faith or alone as the reformers this day goeth about to establishe hereupon laying downe the friuolous and weak foundation of their only faith who ar deceaued becaus they look not to the vertues that accompaned those persones as feruent loue towardes god with ernest prayeres confidence loue towardes ther neigkboures teares penitential workes humilitie shamfastnes confession of their sinnes perseueraÌ„ce gratitude in acknowledging of their receaued health many of these may be obserued and marked in the faith of Mary Magdalen and not only faith as they dreame of I know our sauiour to haue said to the archsynagogue asking health to his doughter feare not only belieue Marc. 5. v.
36. Not withstanding not so Only faith neuer patronizeth defendes internall iustification for the only faith of the father the health of the doughter is giuen although Christ stirred vp the father to belieue yet this fact doth not patronize nor defendes not the building of only faith to internall iustification but Christ speakes to him as a Phisitian vseth to speak to the patient saying only be of good courage and thow shall be wholl whill neuer theles he prescribes him to obserue a dyet and other wholsome medicines euen so is the health of the soule ascrybed to faith by the rest of other vertues because right faith is the fundament and roote of all other vertues neither is any work done absolutlie without faith acceptable to God OBIECTION I. WE know that we ar translated from death to lyf becaus we loue the bretheren 1. Iohan. cap. 3. v. 14. Therefor by speciall faith we ar certaine of ryghteousnes and forgiuenes of synnes for this is the translation from the death of synne to the lyf of grace c. ANSVVER THow art deceaued for lyf is not here supposed for iustification but for lyfe eternall as though he said We know vs to be instituted heires of eternall lyf and of that caelestiall kingdome if we loue the bretheren for this word because is taking for if conditionally OBIECTION II. THe incertitude of remission of synnes and of the present righteousnes doth torment and tortor the consciences of the faithfull takes away quyetnes and induceth diuerse anxieties add doubtes so that our archrabbie Luther in the 4. chapt of Gen. sayes the Papistes now Laitlie haue vsed to teach that we ought to wauer and doubt of the remission of synnes grace and saluation For this cause our confederat frind Chemnitius in his treatise of the certitude of iustifying faith calleth the papist Church a Shoppe of doubtes therefor this speciall faith is to be retained of the reformed Church with the certitude of actuall rychteousnes and by consequence of the remission of our synnes which makes our conscience free of a thowsand launcinge and pearcing scruples of the Papistes ANSVVER GOd forbid that we should wrappe snares of desperation or eyther butcher tortour the consciences of the faithfull for that we cōsent not to your only faith for neither the onely heauenly faith takes away all tortour of conscience neither doth it free men of these scruples neuertheles some morall certitude is gotten by faith or by diuers signes of the state of iustifying grace and of the remission of synnes for iust men may aspyre and rise to this certitude that ofte they fear not howbeit they might fear if they consider and looke to their own infirmitie First in the confiding and trusting them to be in grace so that in them selues be founde no contrary opposition and yet they may doubt and fear least perchance they be deceaued which way of iudginge of their owne richteousnes should be comō to all righteous men The second is muche more perfecter neither comone to all but to these only who are treuly turned to God with great zealle and feruour or haue long serued him with greate deuotion who may reache and attaine to that perfection that morally they ar certaine in some manner that they are in grace so that neither are they anxious ar moued with any doubt neither do they feare as morally a mā is certaine to be a Christian and to be verely baptized howbeit some maner of way he may doubte if he consider his owne fragilitie which is prone to doubt but dothe aspyre to the seconde perfection to wit that after long contrition and doing of pennance is absolued and lykwise is baptized in the intention of the church and liues a holy lyfe and by dayly examining findes nothing in him self guiltie of synne as also in contemning the world and studyinge to please god doth finde this certainety in them selues with these morall signes before iustifying faith to delight them selues in the exercises of vertue and to be penitent for their synnes committed to absteine from synne and to ouercome the perturbations of the mynd as wrath lust vaine-gloire passiones to Loth dispyse the world and to feele an internal motion to good things tranquillitie in mynd and peace in conscience a feruour to loue God and an affection to loue of the neygetbour to remitte trespasse and iniurie which how much the more they aboūde in man he is the perfecter and is more certaine and feare is lesse and confidence doth growe and increase the more in so farr that S. Basil in Reg. Breuior sayes VVhosoeuer takes heede and considers his owne fragilitie and pityeth other menns and is wholly affected towardes God let him belieue him to haue forginenes of synnes and to be in a goode confidence yit not withstanding with feare for Salom. Prouerbior 28. v. 14. tearmes the man blessed who is euer fearfull for securitie is the mother of negligence as writes S. Gregorius libro 6. epist. 286. Therefor God would not that our hope should only leane and depende on the promisses of God but to be strengthned and fortifyed with the merites of good workes as of contrition for our synnes and amendment of lyfe by the which the certitude of morall righteousnes sufficiētly aboundes and expelles the scruples of all anxietie and care and geaues to the iustman clearnesse of conscience and peace of mynde So that the reformed church in which this onely faith is forged and maintained is a merchant shoppe of temeritie presumption and perdition OBIECTION OVr Sauiour sayes to the sick of the palsie Matth. 9. v. 2. Sonne belieue they synnes ar forgiuen thee therefore God to the remission of synnes requires only faith and the euangelicall confidence and no other thing of vs therefor only faith is sufficient and is commended of Christ. ANSVVER I Deny thy absurde sequelle by the obteineinge of remissiō of synnes he is cōmanded of Christ to stirre vp confidence in him self and because of the precedent remission by saith the paralyt here in this place is commanded to belieue and to conceaue confidence of his future health for it is not said to him thy synne shal be remitted to thee as to come in the future where vpon they might build their only faith but Christ saith to him his synnes are forgiuene already and therefor here he exhortes him to tak confidence of his future health for thy synnes which was the cause of thy infirmitie now already are forgiuen remitted So that this only faith is neither sufficient neither is commended of Christ for iustifying faith but rather accursed and reiected as inuented of man QVAESTIO III. Of the article of the Creede I belieue the remission of synnes HOw belieue the Roman Papists the article of the Creed I belieue the remission of synnes if we accept not of only faith Caluin lib. 3. inst cap. 13. Brent in prolog cont a Soto ANSVVER ANd I pray thee good reader obserue
how the reformed belieue this article of the creed to wit the remission of synnes Cal. doctrine can not agree accord with this article Good workes are synne seing that they say that all our workes ar mixed and defyled with synne and what soeuer good workes shal be done of the most holyest man by the vncleannes and the impuritie of the fleshe are polluted corrupt and putrifyed Man is not fre neither of originall nor actuall synne by any Sacrament Only faith by imputatiue iustice maketh man fre Lyckwise he teaches that we are not free of originall synne neither are we absolued or remitted from any other synnes howsoeuer confessed and satisfyed but only couered by the imputatiue righteousnes of Christ neither are these synnes imputed to the fault nor to the punishment as Rabbi-Caluin teaches lib. 3 inst cap. 14. § 9.10 11. lib. 4. inst cap. 15. § the which doctrine doth subuert and ouerthrow the very article of our creede to wit the remission of synnes Cal. reiectes the iudgment of S. Aug concerning synne in the regenerat He teaches that in the sainctes synne reignes All the regenerat ar in aid cleaue by imputatiue iustice which stoutlie he defendes by reiecting and casting of the opinion and iudgment of S. Austen de concupiscentia in renatis We teach sayes he in the holy Sainctes euer to be synne vntill they be freed and vnclothed of this mortall body lib. 3. inst cap. 3. § 10. and proceeding more deeplie to iustify his doctrine of only faith moues this doubte and solues it him self But how is it sayes he that God doth purge his Church of all synne and that he promiseth to hir the graces of fredome and puritie by baptisme and doth fulfill it in his elect It is referred and fulfilled in communicating his imputauiue iustice and this God performes and exhibites in regenerating his own that in them the kingdome of synne may be distroyed abolished by subministratinge to them vertue of the holy Spirit by which they are superior and victors in the fight lib. 3. instit cap. 3. § 11. Synne to reigne and not imputed for a faust is false doctrin And a litle after those reliques of synne which be in his sainctes we cōfesse them not to be imputed as if they were not of the which doctrine it followes synne absolutlie not to be remitted for it implicates a contradiction synne to reigne and not to be imputed for a fault for Caluin affirmes Cal. sayes synne reignes not but dwelles Synne failes to reigne in the sainctes but not to dwell as an other contradiction Contrariwise catholikes exhort all men firmely to belieue assured lie confide that there is remission of synnes in the holy Church and this remission is to vs and to yow and to Iudas the triator and to euery mortall synner and to those that now are and to those that shal be hereafter and to those that are in purgatorie for Christ hath promerited to all abundantlie who hanging in the crosse is made a propitiation for our synnes and not for ours only The Catholikes firmly belieue remissiō of synnes but for the synnes of the whole world But that we Catholikes belieue all men to haue receaued and obteined remission of their synnes de facto sola fide credendo not onely we Catholikes deny and gainstand but also the Scriptur for treuly Christ hath tasted the death for all But that all men haue remission of synnes de sacto is against the Scriptur and Christs death We belieue the remission of synnes by the power of the Church but all do not apply to them the fruite of his most pretious death for in deed he is made the cause of saluation to all but yet the Scriptur sayes Heb. 5. v. 9. He was made the author of eternall saluation vnto all them that obey him Therefore wee belieue most firmly the remission of synnes but not to be remitted in particular by onely faith but that power is giuen to the Church to remitt synne and to reteine synne Howbeit we admitt the heauenly promisses of the remission of synnes iustification and eternall lyfe Remission of synnes is not made to any in particulat The promises of God are to all a lyke are made with condition and such lyke which generally is denounced to perpeteyne to euery man to wit so farr as lyeth in God who without acception of persones promisseth and giueth to all men abundantly but with that condition that he do worthy pennance for his synnes and to keepe the commandementes of God as Ezech. cap. 18. v. 21. If the vngodly man shall do pennance for his synnes which he hath wrought and shall keep my preceptes and do iudgment and righteousnes he shall liue the lyfe and shall not die and lykwise Matth. cap. 10. v. 22. Yow shal be hated of all men for my name saks but who shall perseuer vnto the end shal be saued No mā is certaine of perseuerance in vertue But because a man is vncertaine of his owne righteousnes and perseuerance in virtue and lykwise vncertaine of his saluation therefore it is said in the holy Scripture Apocalyps 3. v. 11. Hold fast what thow hast that no man tak thy crown for there hath falne Saul Salomon Iscariotes Many haue falne those they stoode as of the Caluin som are made Turkes Paulus Alciatus Sartor Blandrata Socimus Lysmannus Luther Calu. and many more of the protestantes companious abiuringe their faith are falne to Turcisme Mahematisme and Atheisme as witnesseth Beza in the history of Valentine Gentill and Caluino-Turcismus lib 1. cap. 2. Wherevpon we may gather that the great maxime of the Caluinistes Theologie is falne and is conuniced of falsehood affirming that only faith once gotten neuer doth faile or decayes as stoutly Cudsemius in his Hyperaspisce declares but when we see their owne turned from their owne faith to infidelitie what iudgment is against them and what condemnation fall they into no lesse treuly than in the same iudgment and damnation of the heresiarches who by the doctrin of this only faith minister subiectes to Paganisme and Atheisme OBIECTION I. THerefor what Dost thow commande and bids vs dispaire ANSVVER GOd forbid for as we deny that any can firmly belieue certainlye persuade him self of the remission of his synnes euen so no lese we affirme cōstantlie that euery Christian man is bound to belieue and with faith to do what is in him to expect the effect of faith What Christiās ar bound to hope with firme and sure hope in this lyf of true remission of synnes by the Sacrament of baptisme and pennance and in the world to come to eternall lyf which hope except we haue it firme and constant in vaine we ar called Christians OBIECTION II. THow speakes a paradox and a contrary thing for firmly to belieue and assuredly to persuade thow denyes and yet thow commaundes and biddes euery one to be
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
Church and approued by authority for trew doctrine according to the iudgment of men and of them who haue authority to iudge in matters of Fayth Otherwayes their mission and doctrine cannot be receaued nor belieued who without this ordinary authoritie by thēselues approue doctrine to be sufficient or insufficient and must be moued thēselues by some other preacher and his authority to belieue and therfore if there want myracles I know not how they shall approue their doctrine discusse ambiguities resolue doubtes neuer I say by their owne reasoning and vnderstanding of their priuie spirit but their doctrine shall euer be held suspect No doctrine can be known trew without myracles zuing affi mes the same And for the verity of this assertion Zuing. Tom. 2. eccl sayes how many haue vsurped the function to Preach and teach or to worke myracles were called of God cōfirmed by eléctiō of the pastores of the Church Thus he I hope Zuingl hath sayd as much as I would say that ordinary vocation is necessaey that therby God workes often tymes myracles for the maitayning of the same and therefore both lawfull mission and myracles are of God The heretycks make themselues Pastors without ordination to their shame and ignominie who sitting in the Chayre of pestilence contemne and blaspheme all lawful succession and ecclesiasticall ordination calling themselues and presuming to gouerne vvithout lawfull ordination and taking the name of Byshop on them and no man gyuing it to them as sayth S. Cyp. de Simpl. prael They succeed to none but beginne at themselues Hereticks are prophane persones Calu. flyeth to extraordinary vocation and are prophane and enemies to our Lords peace and his diuyne vnity But Caluin teaches in his book de vera eccl reform That God rayseth vp pastores extraordinarily by the inspiration of his owne spirit who should restore his decaying and ruinous Church as long since he did in the Synagogue of the Prophets And so in our tyme by the ordinary vocation of man he hath raysed Prophets and Pastors for the building of his Church as Luther Zuingl c. Whose commendations of their owne Bretheren of the Gospel is wonderfull and first The commendation of the extraordinary Pastores Towit luth and zuingl Bez. to Sanctezij calles Luther the wonderfull instrument of God most heauenly inspyred and an admirable seruant of God in whom who acknowledgeth not the spirit of God knowes nothing Iewell calls him the most excellent man of God sent of him to lyghten the world Apoc. part 4. cap. 4. § 2. Mathesius calles him the Supreme Father of the Church con 8. de lut pag. 88. Amdorff sayes that there was none lyke in the world in spirit and faith vvisdome and profunde knowledge of the Scriptures Amdorff praef tom 1. Luther Albertus calls him a trew Paul and Elyas and a man sufficient to appease and diuerte the vvrath of God from men to whō Augustin myght think no shame to be his Scholler lib. cont Carollost lib. 7. Some other call him the Angell of God Austen might haue bene Luther Scholler flying throw the myddest of heauen hauing the eternall Ghospel in his hand Illiricus in apoc cap. 14. Schussinburge sayth that Elyas and Iohn Baptist vvere but figures of Luther Elias Iohn baptist were figures of Luther Luther vituperation and disprayse of his owne professors Theol. cal lib. 2. fol. 124. in the end this extraordinary Prophet is descrybed of his owne for Schulss lib. 2. art 12. de Theol. cal calles him proude furious intolerable full of errour impudent a forger and a deprauer of Gods word deceyptfull a seducer a false Prophet lunatyck presumptuous a crucifyer and a murtherer of Christ Lykewyse Zuing. calles him a drunken dreamer and a head full of lyes Moreouer Caluin vvould be numbred amongst these Prophets Caluin would be accounted a Prophet and extraordinaryly called as is obserued in diuerse of his sermons saying I am a Prophet I haue the spirit of God am sent of God I cannot erre if I erre it is God that deceaues me and puts me in errour for the synnes of the people His myracles and lyf his Propheticall extraordinary vocatiō is rehersed of Schlussinburge one of their owne professiō His myracles and vocatiō is commēded of the professors of the Gospel lib. 2. art 12. fol. 72. de Theol. Calu. who sayes that God would not be mocked by men hath shewed his iudgment in the world against Caluin visyting him in the scourge of his fury punishing him before the day of his death for he strok this sacramētal heretyck in such sorte that he dyed desperate swearing and inuocating the diuells to whom he randered his spirit vvhich isued out of his priuy members and out of his vlcerous soores and lay so stincking that the people was notable to endure the stinck and thus miserably ended his lyf Besides this he vvas infamous by sodomy Calu. dieth desperat cursing God and inuocating the diuels his bad lyfe The Catholyckes haue registred the myracles of the Sainctes for a memory all as S. Luc did the actes of the Apostles cruell bloody tyrannous deceytfull treacherous a babler a contemner a sophist an epicure and a tosser of the Scriptures as Quid in his metamorphosis thus he So that this way they haue made their extraordinary vocation conformable to their extraordinary myracles but for the Catholyck part all the holy Fathers haue accounted of myracles and haue written the admirable lyues of the Sanctes and haue them in regyster from Christ tyme imitating S. Luc admirable and miraculous relation of the actes of the Apostles and Dauid praysing God in his Sainctes as also to follow their deuotion and holynes of because the Prophet sayes Ps 14. He that glorisyeth them that fearour Lord shall dwell in his tabernacle and rest in his holy hill For their myracles done on earth haue made them glorious in heauen for Caluin confesseth In heb 2.4 2. cor v. 12. That myracles are seales of doctrine Calu. is contrary to himselfe for now he sayes that myracles are seales of trew doctrine The Heretyks wāt myracles Myracles The ouerthrow of Idolatrie Myracls were the cause of the conuersiō of Scotland and do establish faith and Scripture Wherupon all the Sectaries haue great cause to distrust their faith as a nouelty vnsealed and vnestablished by the vertue of God for they are knowne altogeather to want myracle as also good lyfe Far otherwayes was the conuersion of Scotland from Idolatry to the Catholycke fayth which was not only by the preaching of the vvord but also was in the working of myracles as trew faith reuealed and approued from heauen with admirable holynes of lyfe and modest conuersation both in clergie and lay persons that many ages after death and solution of mortality we see and read the lyuing Lord honoured and worshipped in them whose bodyes whilst they liued were the temples of the holy Ghost
the Apostle 1. Cor. 1. I beseech you BrethereÌ„ by the name of our Lord IESVS Christ that ye say all one thing and that there be no Schismes among you but be you perfect in one sense and in the same knowledge Againe 1. Cor. 14. God is not a god of dissention but of peace Againe Rome 15. Now the God of patience and consolation giue you to think the same thing one with another according to Iesus Christ that with one mynd and one mouth yow may honour God Againe Rom. 12. Be not high minded and be not wise in your selues Againe Phil. 2. If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioye that ye be lyke minded hauing the same loue being of one vnity and of one iudgement Therefore to descrybe this One with her vnity she is called the body of Christ and his Spouse the Kingdome of Heauen his only doue and perfect one his elect and sister new Ierusalem the arck of Noe. as witnesse these following Eph. 4. 5.1 Cor. 11. Rom. 12. Cant. 6 4. Apoc. 21. Gen. 8. Psalm 79. Cant 2. Esa 5. Ier. 2 12. Matth. 20. Marc. 12. Apoc. 14. Luc. 5. Matth. 13. Therefore as the Church is One so hath she vnity the reason is because first she is directed by the holy Ghost The causes of vnity in the Church â—s the holy Ghost the teacher of the truth a visible head to fâ—llow the truth and the definitioÌ„s of â—he Church for conseruing of the truth which is the God of loue and peace and alwayes teacheth the truth which is but One. Secondly the high Pastor and head of the Church who vnder Christ gouernes this Church in a visible manner is an other cause because whilest all obey one who cannot swarue froÌ„ the truth because he is the head of the church for whome Christ hath prayed Matth. 16 Luc 22. For faith and truth must agree in one because faith truth are but one Thirdly the definition of the Church as a square rule by which the truth and religâ—on is tryed and Scriptures are expounded which rules are the cause of vnitie loue peace in the Church of Christ Noe such lyke thing can be sayd of the protestantes where is this one Church amongst theÌ„ where is vnity which is a vertue proceeding of the holy Ghost who teacheth the truth for the conseruation of vnitie where is the head vnto whome all concurres where are the definitions for the keeping of vnity Are these effects among the sectaries Moreouer in the article of faith nombers of SacrameÌ„ts exposition of the Scripture the vse and effectes of the Sacramentes such jarres emulations and discords are amongst themselues that Nicol. gall superintendent in Rhensburgein thesibus hypoth sayth Our contention is not in small matters neyther of trifles How variable is the vnitie of the protestants and irreconciliable but in the highest articles of the Christian religion to wit of the law of the Ghospel of iustification and good workes of the Sacraments and vse of them of diuyne worshipe and ceremonies Which by no meanes can be appeased hidden or dissembled for they are plaine contradictions which can not be accorded thus he So that by their owne professors they are conuinced of discord and sectes Lykewyse Sturnius de rat contrad inaeundae pag. 24. Doth verisie this discentioÌ„ in so much that the Lutherans in their bookes published doe condemne the Churches of Ingland France Scotland Szuitzerland as Heretickes Lykewyse in his Epitome colloq Malbrug an 1564. pag. 82. discouering the Zuinglians who clame vnitie and fraternall peace with the Lutherans saying that the Zuinglians wryte that they account themselues bretheren with vs it is an impudent lye and vainely forged by them that we cannot sufficiently admire their impudency for we account them Hereticks not in the Church of God farrelesse to repute them our bretheren whom we finde transported with the spirit of falshood and to be contumelious to the sonne of God Againe Schluss in Theol. Cal. lib. 3. cap. 6. sayes that the Caluinistes would account vs Lutherans as their bretheren whom notwithstanding they condemne as Hereticks This discord Iezler Zuinglio Caluinist lib. de diuturnit bellâ— euch pag. 25. 80. Discoueres more at length saying there is no end of chiding writting accusing disputing condeÌ„ning and excommunicating one another betwixt the Lutherans and Caluinistes To the same effect sayes Schluss lib. 2. art 15. Theol. cal That it is most cleare no definition eyther of generall or particular counsel is expected for vnity in religioÌ„ because it is impossible to theÌ„ to agree in matters of religion except the great day of the Lord hasteÌ„ and close vp this variance Lykewyse Carlil in his book how Christ descended into Hell affirmes their vnity is to wrest the Scriptures from their right sense and to showe themselues to loue darknes more then the light Whereupon Cal. in praf non test gall 1567. I confesse sayth he that Sathan hath gained more by these new Gospellers then was in popery by keeping the word from the people Is not this the vnitie of these professors of discoâ—d Schisme and variable opinioÌ„s as Greg. maior in orat de conf dogm The Papistes saies he doe obiect the scandalls and discordes which are amongst vs I confesse they are greater then can be deplored with any teares I confesse the weake myndes of many to be so troubled thereby that they haue begun to doubt wher the truth is or whether there be any Church of God or no. Lykewyse Chytreus in thema deprau Aug. conf The Euangelicall Doctors are more barbarous and lyk cruell beastes contending among themselues then barbarous souldiours Lykewyse Nil Selueccerus sayth that the professors of the Ghospel are loathsome to the world their chayrs pulpites and seates begunne to displease all men in which no other doctrine is heard then venemous debates contentions and varieties of opinions For as says Vigand lib. de errorib maior It is neyther woll nor flax that they contend about but the very capitall pointes of Christian doctrine vntil the great day of the Lord they shall neuer better agree Therefore for conclusion no vnity in heresie but this vnity is in the Catholicke Church because the multitude of belieuers are of one hart In conclusion no vnity is in haeresie As the Catholicke Church is one so is vnity and loue in her One is the Church and in vnity for diuerse reasoÌ„s and one mynd Therefore our Roman Catholik Church is that one and keepes vnitie that same with the Churches which are from the primitiue tymes which may easely appeare by the profession of our faith and in the circumstaÌ„ces of all former antiquitie which also remaines one and in keeping vnity in the continuall succession of the selfe visible head not in nomber but by successiue succession and moreouer it is
one keepes vnity in so far as the Roman Church was neuer corrupted defaced hid or distroyed but in all ages was euer extant and did represent a compagnie of men who haue professed and belieued the same faith which our Cath. -Church doth this day belieue and this compagnie was euer taken of all faithfull men for the Church Which one vnity the pretended reformed hath no place in who haue no head and an vnknowne doctrine neuer hard of before breeding discord questions and endles debates The 2. note of the Church is holynes which is seene both externally internaly to be in the mēbers of the Church for holynes and wickednes may easily be distinguished the workes of wickednes are manifest but in the acquiring of holynes is greater labour that the externall actiōs be disposed and gouerned with the intention Holynes in life conuersation is an other note of the true Church to the executiō of vertue for neyther fasting nor almes deedes nor many prayers makes any holy if they want the intention and that the vertue be done with meeknesse and in simplicity of mynd Moreouer we see also God by diuyne reuelation and apparitiōs approue the holynes of his Saincts God approueth the holynes of many by diuyne reuelation Lykewyse by them he workes miracles by his own diuyne power as a testimony of their holynes and seing this holynes hath byn and is foūd with those manifest tokens in many members of the Catholick Church it followes that they are the Church in regard they are the members of the Church which is Holy Where holynes abounds there is the Church and such is the romā Church for diuers reasons and such is the Roman Church because her doctrine containes nothing contrary to the rule of right reason and good maners Secondly because she hath almost conuerted the wholl world from Idolatry and hath shyned cleare in holynes of religion and all good maners Thirdly because she is increased and filled with holy men and in her they haue florished with wonderfull rare holynes Fourthly because in her hath shyned innumerable testimonies of true miracles Fifthly because in her very many of both sexes haue byn indewed with the gift of prophefie Sixtly because God oftentymes hath heauily punished the oppugners of the Roman Church Holynes can not be attributed to the Protestantes because they iudge prophanely of their owne and hath giuen temporall blessings as witnes Stanist Hossius Bellarm. Bozius alij to the defenders of the same But this note of holynes cannot be found in the Church of the reformed for the first builders of this reformation and new Ghospel were men of pryde intemperate luxurious lyke night theues following all wickednes seditiō ambitions bitter froward cruel as Caluin himself witnesseth lib. de scand pag. 118. 127. saying that the greatest part of them who haue betaken themselues to the Ghospell what other intent had they then hauing shaken of the yoake of superstition that they might plūge themselues with liberty to all ryot and lasciuiousnes Againe Simdalin reportes of the holynes of the Ghospellers cont 4. sup cap. 2 Luc. com 1. sup cap. 21. Luc. That the world may knowe saith he that they are no Papists nor haue any trust in their good workes neyther to haue freewill they practise in stead of fasting altogeather feasting and for being bountifull towards the power they vnflese them and flee them and for prayers their tongue and lyppes are turned to oathes Lykewyse Spangenb in sua vera nar benef D Mart. Luth. After the reuelation of the Ghospell and the casting of Papistry men are become so wylde that they acknowledge not God nor make any accoūt of him and make all to be right and lawfull which euery one liketh best Lykewyse Castalion apud Rescium pag. 54. speaking of the holynes of Geneua painteth them out with these coulores they are proud saith he puffed vp with vaine glorie and full of reuenge that without danger any man may rather offend Princes then exasperat or moue any of these feyrse Caluinistes whose lyues are infamous and vilanous They are maisters of art in reproches lyes crueltie and treason insupportable and arrogant they name their Geneua the holy City and their assembly Ierusalem but in very truth we should call it Babilon Babilon and Aegypt and the true frontiers of Aegypt and Babylonicall Inchantresse Infamous Sodome and the children of Ghomorra The great cōmendation that the Protestants speake of themselues Thus he To tonclude with Aurifab apud Ministromach pag. 7. After the Ghospell was reuealed vertue was slayne iustice oppressed temperance tyed truth rent with dogges honisty banished faith layme wickednes preuailned deuotion fled Heresie remayning and Sathan reygning And seing out of their owne maisters we learne the holynes of the reformed-Church who of honesty can not be called by any name of a church except we would say with the prophet I haue hated the Church of the wicked psal 25. and so name them Sainctes and members of the Synagogue of Sathan as in effect they are The third note of the true Church must be Catholick that is to say vniuersal through the world and such is the Roman Church The catholick Church hath possessed all nations because there is no part of the world knowne in which be not Christian Roman Catholiks For S. Cyp. libro de vnit Eccl. compares our Church to a most ample tree extending her branches through the world with aboundance of fruite Therefore vpon this extēsion she is called Catholick and vniuersall Moreouer Vine lyr cont proph heraet nouit Descrybing the Catholik Church least we should be deceaued by the circumuention of Hereticks exhortes vs what to obserue for a Catholik Church it is to be obserued sayth he the Catholick Church that we hold that which euery where alwayes which of all is beleeued For this is truely and properly Catholick And S. Aug. serm 13. de tempore This roman-Church saith he from the rysing of the sunne to the going downe of the same is illuminated all through the world with the splendor of one Catholik faith In the Dominions where Hereticks are there are good store of Catholicks but no great nomber of Hereticks where Catholikes rule So that our-Church hath this true name Moreouer whersoeuer there are Heretickes there are found good store of Roman Catholickes but in the contrary not so where there are catholiks here are not foūd such store of Heretiks or protestants as S. Aug. lib. de vnitat Eccl. cap. 3. sayes those Heresies which are in diuerse nations are not found wher the Catholick Church is which is euery where and euen where these Heresies are the catholik church is also foūd thus he Therefore as Cyril sayth cathech 18 The name Catholick is proper to this Church the mother of vs all But Cyrill doth not speake of any other Church then the Roman Church which of all antiquities was
descended to vs to wit only by spirit and vertue in such sorte as none surmise his body or soule to haue discended To which agreeth Brentius that there is no other but a figuratiue imaginatiue and spirituall hell without other tormentes then metaphoricall This practise of Heresie S. Ang. lib. 3 de doct Christ cap. 10. fortould saying when the myndes of any are preoccupated by errour all that Scripture hath to the contrary they affirme it to be spoken but figuratiuely As for example they begunne at the Sacramentes to make them but figures and followed next to affirm all promisses by Christ Al Christs suffering actions shal be but figuratiues nothing in effect made for good workes to be but hyperbolicall diuerse mysteries of his lyfe to be ineffectuall all his passioÌ„ suffered to be but figuratiue and histrionicall and Heauen and hell to be but only tropical fantasticall so hath sayd of theÌ„ Iosias Simler in vita Bulling fol. 3. Alan cop dial 5. cap. 18. Morouer this article is impugned for the other part of Ghrist resurrection saying with Calu. in sua harm in cap. 24. Luc. v. 38. Beza 1. Cor. cap. 15. v. 23. That Christ wanted some perfection of a glorious resurrectioÌ„ and as yet neuer to haue rysen but yet to remaine dead wherupon great exceptioÌ„ hath been made against the feast of Easter in remembrance of Christes resurrection amongst the new professores who desyred to abolish it or obserue it according to the Iewes ceremonies Luth. de conc Bal. lib. 3. cap. 25. de scrip Morouer this article is impugned by Zuing. tom 2. resp ad Luth. librum de Sacr. fol. 465. VVho denyes Christ to haue rysen by his owne power but ridiculously mocking Luther sayes that the grosse pretor Luther apparelled in his red hose in lyke maÌ„ner as Christ went out of his Sepulchre might also haue issued For Christ after his death issued out of the Sepulchre of his own force and power without remouing the stone place or monument as all the Fathers and Doctours affirme As concerning that Article Against the 7 Article He ascended into Heauen sitteth at the right hand of God the Father Almighty This article is contradicted of the LutheraÌ„s affirming HeaueÌ„ to be belowe in the bowels of the earth and hell in the highest partes of the world Vid admonit Caluinist ad libr. concord Danen cont Osiand Next by Caluin saying lib. 2. inst cap. 14 § 8. That Christ sitting at the right hand of God will continue no longer then till the day of iudgment Lykewyse Beza impugnes this article in cap. 3. Act. v. 21. saying his being at the right hand of God his Father doth hinder his true being in the Sacrament And lykewyse Caluin lib. 2. inst cap. 14. § 3. Denyes that he surpasseth the qualities of a naturall body and consequently could neuer ascend to Heauen lykewyse some other affirme his being at the right hand to argue an inferiority or inequalitie with God the Father or that God the Father had a spirituall kind of body hauing hands c. Vid. inter mangerie pag. 157. Niuerium in Bello 5. Euang. pag. 72. Lykewyse Caluin denyeth and sayes that it is not to be imagined ther is any place in Heauen wherunto Christ is ascended or the humanity of Christ accepted Lykewyse many Protestants hould opinioÌ„ that Christ ascention is nothing but a disappearing without any motion vpward where he was before ita Ios. Simler in vita Bulling fol. 35.55 Luth. tom 7. VVittemb fol. 408.409 And concerning that Article Against the 8. article From thence shall he come to iudge the quick and the dead This article is impugned by those who graunt a Generall iudgement at the day of doome but denye him to iudge with any particular iudgment at the houre of death Lykewyse some hold that only infidelity is to be subiect to iudgement Luther sup Lykwyse this article is impugned of those who say that God will iudge iniustly as Luth. tom 2 fol. 461. de seruo Arb. saying That like as God in this lyfe hath poured mercy grace vpon the vnworthy euen so in his iudgment he shall poure angre and seueritie vpon the vndeseruing Which iniustice demonstrates That God is the author of euill not only by prouocation but by impulsion and inforcement For being the forcer to euill how can he punish them iustly who obey him Lykewyse they deny and impugne this article who affirme that Christ who should come to iudge is dead according both to his humanity Diuinity and this Musculus doubted not to mantayn publickly to professe spread abroad that Christ remayned dead and is not rysen neyther asceÌ„ded or yet shall come from heauen to iudge any quick or dead Siluest CZecanonicus de câ—rup Morib viriusque part art 3. And as concerning that Article Against the 9. article I beliue in the holy Ghost the holy Catholicke Church Many Protestants belieue not in the holy Ghost because they affirme it blasphemous and idolatrous to confesse Christ to be God or to haue had any point of deity before his birth of the Blessed V. M. and thereby denyeth the holy Ghost proceeding from the Sonne no lesse then from the Father Bez. cont Heshus fol. 284. colloq mompel fol. 77. Lykewyse who impugneth the holy Trinity doth to that end that more easily he may reiect the holy Ghost Zanch lib. 3. Elohim Simler in praf de aterno det filio Vnto which barbarisme Calu. epist ad Polon pag. 946. accords What is it we belieue one God as much as to say the Trinity belieue you in God as much as to say in Trinity I hat they should know thee one God as much to say the Trinity This is not only vnsauery but also prophane and I do dispyse it This blasphemous derision other Protestants dissembled not but rebuke in highest manner Vid. Schlus in Theol. Calu. lib 2. fol. 2 8 14. 20 26. VVherupon his disciples followed his example to mocke the holy Ghost as Prateol in Haer lib. 10 cap 10. saying nothing in holy Scripture of the old or new testaments to be had of his Diuinity Hereupon a Protestant exclames Stanch in â—pistol contra Calu. num 45. Beware Christian Reader saies he and especially yow Ministers of the word of God beware of the bookes of Caluin especially in the article of the Trinity Lykewyse another Iohn Schutz in lib. 50. caus causa 48. sayes Arianisme Mahumatisme Caluinisme are three bretheren and three sisters thre breeches of one cloth he that will not fal in Arianisme let him beware of Caluinisme who as a Iewe Iudaizes 53 Moreouer they impugne this article who make their phantasticall imaginations the very inspirations of the holy Ghost and all their wicked inclinations his motions So Zuinglian affirmed him to haue this spirit saying Tom. 2. in Act. Tiguri fo 609. I know for certaine my doctrine to be no other then
who notwithstaÌ„ding grosly sayd how can he giue his flesh to be eaten this is a hard saying so that neyther the Iewes nor his disciples who should exceede others did attaine to the vnderstanding of Christs words as noteth Chrys in c. 6. Iohn What theÌ„ is this word hard and a saying not easy of vnderstanding which was full of dread that their imbecillitie could not bear it c. For if the Scriptures were easy it was no great benefite that Christ did to his Apostles in opening their wits that they might vnderstand the Scriptures neyther was it any great matter that he hid to his two Disciples going to Emaus vnto whome beginning at Moyses and the Prophets he interpreted in all Scriptures which were written of him for this action of Christ argueth difficulties otherwayes why did he labor to much to make them vnderstand them The Enuch of the Queene of Candy reading the Scriptures confesseth that he vnderstood them not and yet a man of good experience To this effect Philâ—p is moued of the holy Ghost to ioyne him to his chariot who hard him read I say the prophet and asking him if he vnderstood what he read he answered how can I except I had a guy de Wherefore when Philip was with him in his chariot and the Scripture was read the Enuch asked him saying I pray thee of whome speaketh the Prophet of himself or some other man Then Philip opened his mouth and began at the same Scripture and preached vnto him Iesus For the work of the holy Ghost in placing Philip to him had been in vaine if there had not been difficultie in the Scripture and if this man could not vnderstand without a guyde for all his experience no more can other men do Moreouer when Christ spake of his passion and resurrection his Apostles vnderstood him not saying after a little whyle and ye shall not see me and agayne after a whyle and you shall see me for Igoe to the Father Ioan. 16. If the liuely voyce of Christ was obscure and darke to the Apostles so the same is now being written in dead letters for the liuely voyce of Christ is of greater force then the letter Lykewyse S. Paul numbring the Giftes of the holy Ghost 1. Cor. 12. to one sayes he is giuen the vtterance of wisdome and to another the gift of knowledge to another the gift of fayth to another the gift of healling to another the gift of miracles to another the gift of prophesie to another the gift of iudgement to discerne spirits to another the gifte of tongues to another the interpretation of tongues and all these things worketh one and he self same spirit distributing to euery man seuerally as he will Therefore seing euery one hath not the gift of vtterance of knowledge of Prophesying c. and consequeÌ„tly also no more vnderstanding of the Scriptures And as these gifts are not coÌ„mon to all men euen so the vnderstaÌ„ding of the Scriptures is not easy to al men S. Paul proueth this well by the order and disposition of a naturall body from which he deduces an argument to proue an order in the mysticall body the Church 1. Cor. 12. You are sayes he the body of Christ and members of his body and therefore God hath ordayned in the Church first Apostles next Prophets thirdly Teachers fourthly theÌ„ that doe miracles fifthly the gifts of healling c. For if the Scripture be easy of vnderstanding then these giftes are superfluous for where euery one vnderstandeth there needeth no Apostle Prophet Teacher c. And if euery man vnderstand then euery one hath all these giftes contrary to the Apostles meaning who sayes all be not Prophets and Teachers c. Moreouer S. Hier. in praef sup Ezech. sayes that the Iewes might not read the bookes of Genesis before they ere thirthy years of age but the Protestants as new-hatched chikeÌ„s pipes out of their mothers belly pratle of the Scriptures as experience teaches in Scotland it will not serue the Puritane ministers to haue long grace but also the chapter must be read with his Glosse after the spirit and Iok Genny and Mady c. must gather and repeate longe notes old and young must do the same otherwayes they haue not the spirit and are weake in the fayth and soe play the hobly-horse in the Scriptures QVAESTIO XVI Of the adulterating of the Byble WHerefore do the Papistes condemne our reformed Bybles Iohn Wigand lib de bonis malis Germ. Brent Kemn Cent. Magdeburg ANSVVER THe reason is iust on the Catholick part for each on of the sectaries condeÌ„ne on anothers Byble therfore iustly they may be condemned of the Catholicks Each Heretick condemnes one anothers Byble for euill translatioÌ„ For Luther coÌ„demnes the Zwinglians and contrariwyse the Zuinglians the Lutherans lykewyse Beza Castalion and lykewyse Castalion Beza c. Lykwyse did not King Henry the 8 condeÌ„ne his 1. traslatioÌ„ made a new traÌ„slatioÌ„ published it by authority of ParlameÌ„t as witnesseth Calu. Turc lib. 4. cap. 7. Wherefore not vniustly are they condemned of vs Catholickes from whom your grand-Father Lvther had receaued the true coppies who hath corrupted them in mutilating and adulterating the whole text from his originall It is the Protestants reformatioÌ„ to deny many bookes in the Scriptur For what reformation is it to take away from the Canon of Scriptures To bias Iudith the booke of wisdome Ecclesiastes and the Machabies which bookes were receaued for Canon Scripture of the famous and ancient Counsels as Carthage Florence and Trent Of which sacred books Innocent the 1 maketh meÌ„tion of theÌ„ for Canon Scripture in epist ad exuperant Lykewyse Gelatius in his couÌ„sell of seueÌ„ty Byshops Lykwise the Fathers who cyte these books for diuine scripture as at lenght are rehearsed a Sixt Senens lib 8. S. Bibliothecae If this be your reformation let the world be iudge to blot out S Iames epistle calling it a straw-epistle which contrarywise is receaued of the Caluinists Lykwyse to call in doubt the second epistle of S. Peter with the first epistle and the second of S. Iohn Iude the Apocalyps which places were euer in authority with the Greeks and Latines Lykewyse in adding to the Scripture they think no sinne for when S. Paul Rom. 3. v. 22. sayes that the righteousnes of God by the fayth of Iesus Christ is vnto all and vpon all that belieue the reformed traslatioÌ„ add this word only as it were that by only faith the Christian righteousnes falls to vs to exclude all good workes Lykewyse is it an honest translation of the Zuinglians in Turingne to change the wordes of Christ Matth. 26. Marc. 14. Luc. 22. 1. cor 11. where it is sayd This is my Body and this is my Blood to chaÌ„ge it say this signifyeth my body blood For which causes of trumpery the Heretickes cannot suffer the Roman Catholicke Bybles and therfore iustly may the Catholicks say
then beasts are the which God hath not created to misery farelesse to eternall condemnation Whereupon it followeth that God shall first be a reuenger before man be a sinner the which S. Austen euery where reclames that it doth repugne the infinit goodnes of God and in so doing God should be more cruell then the wyld bere and lyons for there is no beast so souadge who do intend to procread their birth and whelps to a extreame misery other is none that do not nourish and promote what in them lyeth to perfection And to the contrary God shal be more vnnaturall then the brut beasts after the doctrine of Caluins theology I cannot see by what reason men can promise assure ther soules whether to presume of their saluation or to dispayer in this doctrine of predestination How shall it be in our liberty and will to perseuer in good things and hope to be saued if predestination without frewill good workes and perseuerance make a consummation what hath Christ sayd in vayne Matth. 19. If thou wilâ— enter into lyfe kept the commandements Againe he that perseuereth to the end shal be saued But this Protestant predestination annihillate the wordes of Christ for it freeth vs of the commandements and of the vertu of perseuerance and sayth all good works are vnprofitable Moreouer there followeth another absurdity that if God of his own wil without forseen sinne What absurdiues follow the ProtestaÌ„ts doctrine of predestinatioÌ„ doth reprobate men there shal be fewer reprobat then elected which is false as Matth. 7. 22. by the consequent of the Scripture is probable for God is more propense and ready to haue mercy then to condemne therefore if predestination coÌ„sist in his owne will it is to be supposed to be fare fewer reprobat to death then to haue been predestinat to lyfe wherein consisteth electioÌ„ and reprobation and of his distinctioÌ„ For it is an idle argument that you Gather of predestination to make the vindictiue iustice of God to shyne seing by reason it is rather obscured who will God first to be a reuenger before man or Angell be and to forsee and predestinat them sinners before they be creatures for by all reason it ought to be first produced what is to be punished before the punishmeÌ„t be decreed and secondly the decree of the punishmeÌ„t is to be measured according to the fact So that the difference in election and reprobation consisteth in this distinction to wit that immediat election in perfect yeares subsist in his prescience with preuision of following merites presupposing cooperating grace and mediat knowledge And in children by preuised application of the Sacraments against sinne originall Reprobation is by apositiue act of his diuyne will by which God hath decreed to condemne some to eternall punishements The cause is giuen meritorious of the part of the reprobate to wit perseuerance in mortall sinne or in originall For where there is a reason giuen wherefore the Kingdome of God is prepared for the elect before the beginning of the world is there good workes and merits for it is sayd Matth. 25. that Christ in the day of iudgemeÌ„t shall say Forseen merits and demerits are causes of election reprobation come ye blessed of my Father by predestination from eternity and by grace in the present possesse yow the Kingdome prepared for yow from the beginning of the world that is to say from eternity Adiecting the reason wherefore not only it is giuen to them to possesse but also was prepared froÌ„ the beginning because sayth he I was hungre thristie naked c. and you succoured me contrariwise to the reprobat Goe from me accursed into hell fyre which is prepared for the Diuell and his Angels for I was hungre thursty naked c. and you secoured me not so that the predestinat is elected to glory for their forseen merits and the reprobate are ordayned to Hell fyre for their forseen demerits Wherupon is the common maxime that the vulgares and idiots holde and is mantayned of all sectaries that a maÌ„ predestinat to eternall lyfe howbeit he doth euill cannot be a member of the Diueil The vulgars opinion of predestinatioÌ„ reprobatioÌ„ and contrariwyse the reprobat whatsoeuer good he doth or how well he liue cannot be a member of God By this doctrine righteous and good men are turned away from doing good workes and makes away for sinne and all vyces for hereby a man shall neyther merit nor demerite seing this Paradox teaches an infalibility that the predestinat caÌ„ do no euill and the reprobat can do good Which is false for it is not sayd to reprobat Cain disparing of the diuyne mercy of Gâ—d for which he was damned and to preuent him of reprobation he sayes Genes 4. v. 6. VVherefore art thow angry and why is thy countenance cast downe if thow doest well thow shalt be rewarded In which wordes it is euident that God promisseth to a reprobate man the reward of good things if he will worke them But the Protestants cheife designe is to extinguish all power and will to work any good thing The ProtestaÌ„ts will is to extinguish all power to merit or demerit through predestinatioÌ„ so that the predestinat cannot sinne nor the reprobate cannot merit withstanding the holy Scripture which sayes that Peter was predestinat to eternall glory and yet committed a most haynous sinne by swearing denying our Lord Matth. 26. whome before he confessed the sonne of God and King of Israell Matth. 16 Lykewyse is not S. Paul predestinat yet he himselfe confesses that he had been a blasphemer a persecuter and a wicked liuer which is the workes of reprobatioÌ„ except you would say that a blasphemer is worthy of an eternall reward then was he a blasphemer of necessity or then was he a member of the diuel for all wickednes must be of the Diuell for as S. Gregor Hom. in domin 1 Quadrag The head of all the wicked is the Diuell and the members of this head are all the wicked Thus he Who would thinke S. Paul to be predestinate and S. Peter whose deeds are opposed or how did their concurre with predestination ensuing seing as they say the predestinate cannot sinne How then haue they others sinned lyke fooles assuring your selues of predestination and eternall lyfe who cannot faill no more then Christ himself with Caluin you are not ware of presumption lib. 4. inst cap. 17. § 2. Whilst you trust in your own suppositions concerning predestination and reprobation for many haue perished who haue thought to haue ben predestinat and many hath been saued vvhose lyfe appeared to others reprobate OBIECTION THe Scripture sayth Rom. 9. v. 11. when as yet they were not borne nor had done eyther good or euill that according to election the purpose of God should remayn sure not of works but by him that calleth it is sayd that the elder shall serue the younger as it is writen
without freewill and so to conclude we are sayd to be Clay and he our former respectiue OBIECTION FRewill in good things cannot fall in euill euen so to aryse to good or euill it can be without an excitant and mouing helpe therefore will is not free ANSVVER VVHo easily hath fallne in a pit cannot easily go out of the same euen so grace been taken from a man he cannot worke good workes so much is the imbecillity of nature in the working of good without grace whereupon it concludes that the grace of God cōcurreth with free will and freewill with the grace of God so that it is neuer alone QVAESTIO XXV Of Prescience Predestination and Freevvill VVHerefore doth the Papists affirme that the will of man is free seing in the prescience of God in so much as it is infallible and necessary takes away this liberty for the diuyne will of God from eternity hath predefynit and predestinat all things in perticular before the forseen determination of second causes sometyme in tyme to come Wicl art 27. Calu. lib. de aetern de prou lib. 1. inst cap. 18. § 1. lib. 3. cap. 23. § 2.4 7.8.9 ANSVVER I Say the infallible eternal prescience of God taketh not away neyther preiudges the liberty of humane freewill or eyther is tyed to the chanches of tyme because the prescience worketh nothing in the future actions of humane will therefore it bringeth not to man any necessity The Sequell is plaine seing necessity is an intrinsecall cōdition of the thing which forces or necessitates The antecedent also is probable because prescience presupposes things to be future and to depēd on ther obiects the which S. Augustin induces w th a similitude lib. 3. de lib. arb cap. 3.4 saying For as thou with thy memory forceth not to be done which hath passed euen so God by his presciēce forceth nothing to be done which are to come to passe thus he Because memorie maketh not but presupposes things to be passed as for exāple my sight by which I see Iohn to Runne is not the cause of his course euen so the prescience of God of future things maketh them not to be future but presuposes things to be futurs so that these things should not be frō eternity of God the foreknower of al the actiōs of our wil except such things somtyme were in tyme to come neyther it is because God hath for known that to com therfor it is come but the contrary because God forseeth it to come of their owne causes therefore God knoweth things to come Which grounds are sufficient to agree the prescience of God with frewill and fortune and this hath been the common opinion of the Fathers so that now no lesse is the liberty of freewill or the fortunne of things then if there should be no prescience about future effectes absolutly But it is to be obserued this distinction betwene prescience and freewill first I say by a familiar similitude in sensu composito it is necessary the Runner to moue as it is impossible the rūner not to moue for it implicates a contradiction to agree these two any to runne and not to moue euen so in sensu composito is it necessary that Iohn who is forseen of God to sinne sinne for it is impossible to remayne in the prescience of God that Iohn shall sinne and not sinne because these two cannot subsiste and consist in God that he is to forseee a man to sinne and not sinne togeather But in the contrary it followeth that in sensu diuiso that he who is Running may absolutly not moue because he may not Rune euen Iohn who is forseen of God to sinne may absolutly not sinne because if he may not sinne he was not to sinne neyther hath he stand praeexistant in Gods prescience that he is to sinne How vngodly is the mynd of Caluin and Beza who say sinne and all euill not only to be forseen of God but also in particular before all forseen determination of created frewill to haue been decreed willed and predestinat of God as reporteth Calu. lib. 1. inst cap. 23. § 7. saying it was decreed of God that Adam should sinne and a litie after he sayth it is a horrible decreet truely I must confesse notwithstanding no man can iustify this but that God hath forseen what euent man was to haue before he made him and therefore what he hath forseen by his decreet so hath he ordayned To iustify this villanous assertion he induceth S. Austen to fauour his erroneous opinion saying I doubt not with S. Austen simplicitly to cōfesse that the will of God is the necessity of things and that necessity is also necessary to be futur what he hath willed Moreouer in the 9. § he sayth that the reprobat would be thought excusable in sinning because they cānot eshewe the necessity seing it is the ordination of God and cast on them by way of necessitie but we deny them to be rightly excused for somuch as the ordination of God of which they cōplayne them to be destinat to punishement and damnation it standes with his equity In which Caluin concludes God to be the author of sinne and of the damnation of man for of this paradox followeth that God not only willeth sinne but efficaciterly doth procure sinne instigateth and forceth them to sinne and therefore it followeth that God hath not from eternity definit and in perticular to haue ordayned any thing before forseen determination of the second causes neyther the electiō of the predestinat to glorie to be without preuision of second causes vse of freewill and the grace of God OBIECTION FRom a necessary cause must proceed a necessary effect but the prescience and knowledge of God is the cause of all things and first of Free-will as a necessary effect because that God can not want it Therefore all things for knowne of God are of necessary effectes and commeth to passe necessarily ANSVVER OF a necessary cause necessarly working necessarly and not freely the effect followeth such is not the knowledg and prescience of God for prescience is not the cause of future things but supposes them to be futures but of naturall causes as science learning are necessary to a necessary effect yet notwithstanding not so necessary but are of Gods diuyne will independently of free election of humane will if we speake of the effectes which depend of created freewill OBIECTION SAinct Peter speaking of the death of Christ act 2. v. 23. sayth that Iesus of Nazareth was delyuered by definit counsell and for knowledge of God whom they killed and Crucifyed by the handes of the wicked and in cap. 4. v. 27. They truly cōueynned in that City against thy holy child Iesus whome thow anointed Herode and Pontius Pilate with the Gentills and people of Israel to do which thy hand and counsell hath decreed to be done Therefore the crucifying of Christ and consequently the sinne of the crucifyers
they make euery man as good and as holy as Christ himself in which absurditie follow this conclusion if we haue no inherent iustice but are iust by Christs iustice imputed to vs it followeth that so sunne as we apprehend Christ iustice by fayth as our owne we are in a full perfection at the first for in all graces Christ was perfect that as the first Adam was perfect so is the second in a moment now if we be lykewyse iust by his grace imputed to vs then are we as perfect as he is and so are all iust alyke By imputatiue iustice no difference betwixt Christ and vs. and consequently shall all receaue the lyke glory with him neyther shall there be any difference betwixt Christ and vs in the Heauens which argument was affirmed by the Beguards Iouinian old damned Hereticks which the moderne Sectaries now a dayes defendes for hence it followeth that we are all as iust as Christ for seing we are made iust by his iustice then his and ours are all one herupon hath commed the bouldnesse of some villanous mynded folck to compare themselues with Christ and the Virgin Mary that euery on is al 's holy as our Blessed Lady yee or Christ himself What Luciferan pryd is in this dectrine to make themselues fellow-compagnions with Christ yee with God himselfe OBIECTION ALbeit sinne be within vs notwithstanding it maketh not the belieuer vnrighteous because the righteousnes of Christ is imputed and therefore sinne is not imputed ANSVVER YF sinne remayne and is not imputed as Calum sayth lib. 4 inst cap. 15. § 10. To what end is the article of our creed faying I belieue the remission of sinnes what fruit reape we of the blood passiō of Christ seing by imputatiue iustice Christ passion is made in such inefficacy that it cānot bloot out any sinne against whome the Scripture reclames the contrary saying Iohn 1. v. 29. Behold him who takes away the sinnes of the world And lykewyse Rom. 6. v. 18. Being delyuered from sinne yow are made the seruands of righteousnes And 1. Iohn 1. v. 7. sayth That the Blood of Iesus Christ his sonne doth purge vs of all sinne Secondly it implicates a contradiction sinne to be and not imputed for a fault for vpon this maxim followeth that God will not haue or iudge sinne for a fault and so not to haue a fault neyther to hate it as a fault which is opposed to the Scripture who sayth That the vngodly and his vngodlynes are both alykhated of God Sap. 14. v. 9 Lykwyse it implicates that God doth not censure iudge a man of sinne in that he is neyther culpaple nor sinner for to be culpable affaulter is the formall effect of sinne therefore this imputatiue iustice implicates contradition against God and Christ his sone OBIECTION CHrist is sayd to be made vnto vs righteousnes Sanctification and Redemption 1. cor 1. v. 30. Therefore it is imputed to vs these graces of Christ ANSVVER CHrist is our righteousnes not formally but efficiently because to wit he is the meritorious cause In the same manner of way is vnderstood that place of the Apostle to the Rom. cap. 8. v. 32. saying VVho hath giuen his sonne how not also with him hath he giuen all things to vs So that of their sentences may be obserued that the Righteousnes Wisdome and Sanctificatiō of Christs are so ours not by imputatiue iustice but in the contrary Christ is made to vs these vertues and els whatsoeuer is necessary to saluation that by the merit and benefit of Christ death and passion these may be giuen and possessed by vs and to remaine inherent in vs therefore the righteousnes of God is the self internall righteousnes poured freely in vs for the merites of Christ OBIECTION THe Apostle sayth that the fayth of Abraham is imputed for righteousnes and therefore our righteousnes is nothing other then imputatiue righteousnes apprehended by fayth ANSVVER THe Apostle speaketh of Abrahams fayth by which he belieued God who promised him seed in his old age but not of that fayth by which he apprehended the righteousnes of Christ which fayth was hidde in Abraham and in belieuing God it is sayd that this fayth was reputed for righteousnes for by that he was made more iust so that Abraham with extrinsecall and intrinsecall righteousnes is iust for his extrinsecall fayth is reputed to righteousnes as wadges is reputed according to the debt as the Apostle sayth ibid. 2. saying but the wadges is not imputed according to the debt except it be true debt and true wadges euen so is fayth not reputed to righteousnes except it be true righteousnes truely iustifying a mā and not according to the extrinsecal existimation for this cause Dauid in psal 31. v. 2. sayth Blessed is the man to whome our Lord hath not imputed sinne that is to say whome God no more iudgeth a sinner and so hath forgiuen him that he acknowledge no more sinne in him and hath so taken it away that there remaine nothing of that turpitude in him but a resplendent purity in his place OBIECTION OVr righteousnes is so litle that men cannot suffer the iudgement of God therefore it is necessare that the righteousnes of Christ be imputed to vs by which the imperfection of our righteousnes may be taken away which seemeth to be done in the Sacraments where Christ merites are applyed to vs that in some māner of way they are ours for by these merites we are made iust albeit the reall gifts be absent ANSVVER THe righteousnes which should and ought suffer the iugement of God is the righteousnes of workes and not habituall righteousnes of which is the question for albeit our righteousnes by words be imperfect of thēselfes yet notwithstanding are not so imperfect but that we may doe many good workes throw the merits of Christ not imputed to vs but freely giuen QVAESTIO XXVIII Of good Workes WHerefore to the conseruation and sauety of righteousues by fayth leane the Papists to good workes seeing of their owne Thomas de Aquino it is written that only faith suffices Luth. Ser. Sic Deus dilexit mnndū lib de captiu Babylon cap. de Baptis Caluin lib. 3. inst cap. 11. § 19. cap. 17. § 10.11 18. ANSVVER NOw rightly haue we discouered and detected your speciall fayth by which you affirm assure you selues sinnes to be remitted for Christ sake and that his promisses assuredly are applicated vnto you and so by you apprehended vnto iustification Iustification be only fayth is an inuētion of the diuell which altogeather is a true inuention of the Diuell and excogitat for the nourishing the liberty of the flesh Which is probable because the Scripture neyther demandes neyther teaches vs of such a fayth by which we may belieue vs to be iustifyed by only fayth but well the Scripture teaches vs to haue fayth to belieue the diuinity of Christ as Matt. 9
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
obtayning of blessednes which only fayth failles to that end The Doctor neuer dreamed that it should suffice without good workes and farre lesse that fayth can saue any mā without workes QVAESTIO XXIX Of the incertitude of Righteousnes VVHerefore denyeth the Papists that a man of his owne propre righteousnes is vncertaine seing the spirit himself giveth testimony to our spirit that we are the sonnes of God as it is written Rom. 8. v. 16. Luth. art 10.11 Kem. in exam sess 6. Calu. in Antid sess 6. lib. 3. iust cap. 2. § 16 17.39 40. ANSVVER YF yow affirme with your Rabbines that all the faythfull assuredly and infallibly ought to belieue with themselues sinnes no wayes to be imputed Who are assured of the remission of sinnes should not say the Lords prayer because of the righteousnes of Christ to what effect rehearse yow the Lordes prayer and why aske yow remission of sinnes saying forgiue vs our sinnes c. Why is not this prayer reiected aswell as the Puritās in Scotland hath reiected the beliefe For if you hold this opinion infallible and true of the certitude of righteousnes the Lordes prayer is no wayes profitable or necessary as is mentioned already in the second quaestion in discouering only fayth c. Therefore no man howsoeuer iust and holy cannot attribute vnto his owne righteousnes without peculiar reuelation of God that infallibiliter confidence in his owne righteousnes which is proped No man is certaine of grace farelesse of remission of sinnes and grounded vpō common reuelation made in holy Scripture that thereby any shall know himself to be in the grace of God it is vncertaine which proposition if it were true Iob would haue been more bold nor any Protestāt who as it were doubting sayd howbeit I were simple yetnotwithstanding my soule is ignorant of that cap. 9 v. 21. where distinctly by the name of simplicitly he names his owne righteousnes absolutly to be vnknown as thought he would say albeit I am iust notwithstanding I cannot confidt to it assuredly Moreouer this assertion is opposed to reason for whosoeuer is certaine of the remission of sinnes estate of grace it falloweth of necessity to haue the same certitude of their conuersion to God with true pennance and others motiues of fayth as charity patience and perseuerance c. requisite to iustification inteire receauing of the sacramentes but none is that can promise to themselues such certitude for no man is assured of his disposition to be supernaturall or in the receauing of the Sacramentes to haue a perfect intention Therfore no man without speciall reuelation of God is certaine to be in the state of grace And consequently the Rabbies of the reformed Synagogue are lyke vnto the serpent in paradise who whyle he promised to our first parents knowledge spoyled him of knowledge broght him in grosse ignorance euen so whyle they would teach the confidence of rightousnes to iustification send vs away empty of righteousnes but wrapped in grosse ignorance with presumption as at lenght is discussed in the third quaestion vt sup OBIECTION It is sayd by the Apostle Rom. 4. v. 16. That it is by fayth according to grace that the promise may be firme which is to say that we are iustifyed by only fayth and that we may be certaine to be confirmed in grace ergo c. ANSVVER THe Apostle meane an other thing for he teacheth men to be iustifyed by liuely fayth in Christ without the obseruation of the old Law and by that fayth we are made certaine and the promisses of grace is fulfilled and this assumptiō is proued in Abraham who belieued him to be a Father of many nations so that this promise of grace is made to Abraham and his fellowers of fayth whether in the tyme of the Law or after without the workes of the Law OBIECTION Lykewyse the Apostle sayth Rom. 8 v. 38.39 I am certaine that neyther death nor lyfe neyther Angells c. Neyther any creature may separate vs from the loue of God Therefore in this lyfe we haue certitude of grace through the certitude of Gods loue which argument Caluin vehemently vrgeth lib. 3. inst cap 2. § 40. That this certitude is not only for S. Paul but also it is a certitude apperteyning to all the faithfull and a perseuerance of the grace of God ANSVVER THis word I am certaine or as Caluin willeth I am persuaded speaketh not of the certitude of only fayth neyther infallibly of the fayth it self but only of morall confidence trust hope as is probable of the frequent common phrase as Rom. cap. 15 v. 14. where the Apostle speaketh confidently of the Romanes saying and I my self also am persuaded of you What is else this persuation but to confidt well Lykewyse 2. Tom. c. 1. v. 5. The Apostle repeates the same saying When I call to remembrance the vnfayned fayth that is in thee which duelt first in thy grād-mother Lois and in thy mother Ewnice I am certaine it dwelleth in thee also Here is no mention made of the certainty of fayth but only a good confidence and trust of them to haue pietie to saluation not to boost of fayth but to hope to haue it OBIECTION IT is sayd by the Apostle Rom. 8. v. 16. That the spirit himself beires witnes to our spirit that we are the sonnes of God And lykewyse S. Iohn 1. Epist cap. 5. v. 10. sayth who belieue in the sonne of God hath the testimony of God himself But the testimony of the holy spirit bringeth certitude therefore all are certaine in themselues to be the sonnes of God ANSVVER THe Scripture is falsly alledge because the meaning of the Apostle to the Romās is that ye H. Ghost with diuerse miracles distributions of giftes did worke wonderfull things in tyme of the primitiue Church for the confirmation of the fayth and to beare witnes of the same fayth vnto all those who worshiped and imbraced the fayth of Christ and keep it in lyfe to be the sonnes of God In this manner also is vnderstood that saying of the Apostle to the Gal. 4. v. 6. Because yee are sonnes God hath send forth the spirit of his sonne in your hartes which cryeth abba Father this witnessing of the spirit is to the wholl Church to no priuate persone as the Apostle sayes Gal. 3. v. 26. saying for yee are all the sonnes of God by fayth which is in Christ Iesu And lykewyse these places verify the same testimony of the spirit to be promised and giuen to his Chrurch as expoundes all the ancient Fathers 1. cor 2. v. 12. 1. Iohn 3. v. 14 4. v. 13 5. v. 19. and not particularly is to be attributed to only one For albeit in the righteous man this affirmatiue might be attributed notwithstanding not so really but by a certaine moral certitude of his own righteousnes good lyfe with hatred to