accept and condiscend to our doctrine of Predestination and Reprobation Seing by them the diuyne mercy and iustice of God doth chiefly shyne claer and is made manifest Caluin lib. 3. cap. 21. 23. Piscat cont Scaff c. ANSVVER VVE Catholickes accurse your wicked doctrine who affirme that God not only from eternity hath defined and preordayned all things in perticular both good and euill before the forseen determinatiō of freewill but also that our first parents haue falne by the eternall ordination of God And that that most clement Lord whose nature is goodnes hauing no respect to our good or euill hath decreed from eternity to creat some to lyfe some to death only that in them he may declare his iustice and in other his mercy so that to one of those endes euery one is created this they call predestination and therefore lest I should seeme to forge or counterfeyt any thing contrary to verity it is requisite to produce the words of their own Rabbins to this purpose Cal. lib. 3. inst cap. 23. § 7. No man can be iustifyed sayth he whylst God hath forseen what progresse he is to haue that made him and therefore God hath forseen because by his owne decree he hath disposed what he had forseene c. For it doth appertayn to his wisdome to forsee all things which are to come and lykewyse it appertayneth to his power to rule and moderate all things with his hand Moreouer ibidem he sayth It was decreed of God that Adam should sinne morouer that it should seeme absurd to any that which I say not only God to haue forseen the fall of our first parentes and the ruine of the whole posterity in them but also to haue disposed it so by his decree and will and so we call predestination the eternall decree of God which he hath declared with himselfe what should be done of euery man For all are not created to alyke condition but some are preordinate to lyfe and others to eternall death therefore whether of those endes he hapneth on we say that to that end he is predestinat Calu. lib. 3. inst cap. 21. § 5. To iustifie Caluin Caluins and Piscatores blasphemy burst out Piscator a Caluinist in his Treatise against Scaffmā printed in Lai in Holl. 1610. pag. 26. God so created our first parents sayth he that indeed they should sinne for so much as there was no other way that he myght obtayne his owne first end which is in the declaring and showing his mercy in the saluation of some and in the manifestation of his righteousnes with iust condemnation of others thus he But as concerning this predestination to death Caluin sayth sup whom God giueth ouer to damnation these truely by his equity and righteousnes and in his incomprehensible iudgement we affirme them from the entrance to lyfe to be secuded and stoped And lykewyse euē as God with vocation and iustification doth seal his owne elect that they cannot fall euen so the reprobat by excluding them from knowledge notice of his vocation or from the sanctification of his spirit in his decree and predestination the which he declares and manifest by iustice lib. 3 cap. 21. § 7. Morouer he teaches in another place that God draueth the reprobate by force and constraineth them of necessity to the doing of wickednes and yet notwithstāding by no meanes can they be excused eyther from sinne or from the punishemēt of diuine iustice for he sayes that the reprobate would be thought excusable in sinning because they cannot eshew the necessity of sinne seing this manner of necessity is layd on them by the ordination of God Predestinatiō constreines and forceth a man to sinne after Caluins opinion But for this we deny them to be excused for asmuch as the ordination of God by which they complaine them to be ordayned or destinat to damnation standes with his equity to vs the cause is vnknowne but that equity is most certayne and vpright with him lib. 3. inst cap. 23. § 9. The which doctrine is most impious wicked cruell and blasphemous and is repugnant withstands the holy Scriptures right reason and their owne euangelical consistory of Tuguring Basil who hath reiected this doctrine of Caluin concerning predestination anno Dn̄i 1552. as witnes Bols cap. 13. Therfore what appertayneth to the euill of our fault and the forward actions of a sinner they are not predefinite and preordinate from eternity which the whole Scripture withstandes as Psal 5. where it is sayd That God loueth no iniquity neyther willeth wickednesse And as for punishement and eternall damnation to be decreed of God before the forseen malice and wickednesse of the creature or without respect of futur sinnes that God should haue predestinat and to haue created them to eternall condemnation Let Christian ears abhorre to heare such doctrine to which the Scriptures oppose which testify that God doth not pull out the sword of punishement Punishment and reuenge is a strange work to God and reuenge except he be compelled and forced by prouoking him by long continuance in sinne For this cause the prophet Isai cap. 28. v. 21. sayeth That Vengeange and the Scourge are called an vnusuall and a strange work and cap. 1. v. 24. as it were he complaineth saying by an interiection ah ah I will case me of my ennemyes I will reuenge me on my foes which interiection Heu many interpret it so that it is against his will and that he expresseth it with sorrow that force vrgeth him contrary to his will to vengance and punishment who willeth all men to be saued that his mercy not his iustice might be declared God is forced to punish man against his will for it is more proper to him to haue mercy and to spare then to punish but reuenge is a strange work to him and contrary to his nature to be a punisher Is not this fully expressed in Gen. 6. How he was forced when it is sayd that he was inwardly touched with dolour of hart and sayd I will destroy man whom I haue created Lykewyse Ezech. 18. v. 23. Is my will the death of the wicked sayth the Lord God Lykewyse Sap. 1. God made not death neyther reioyse in the perdition of the liuing But by the equity of his iustice when Sinners conuertes not he shall reioyse exceedingly in the reprobation of sinners for the ostentation of his iustice for his work of predestination is good is without any preuision or forsight of mens demerites or originall sinne who from eternity hath not decreed to determinate constraine force moue or impell the wils of any to wickednes and sinne Moreouer if the Angells and men from eternity are predestinated to reprobation to the only ostētation of Gods diuyne iustice they haue falne into a more miserable condition then all the brute beastes of the world Angels and men are created to a more miserable cōdition
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
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
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
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