by good workes The Papists error 18 THat we may redeeme and buy out as it were the punishments due to sinne in this life by other good works it is their generall sentence and they proue it thus Argum. Daniel sayd to Nabuchadnezzar the King Redeeme thy sinnes by righteousnes and thine iniquities by shewing mercie to the poore cap. 4.24 Bellarm. cap. 3. The Protestants Ans. THe text is rather thus to be read Breake off thy sinnes by righteousnes that is leaue off to doe euill as it is by Tremellius translated more agreeably to the Hebrue for if redemption be here properly vnderstood it would follow that men may redeeme not onely the punishment of their sinnes but the sinnes themselues and so take Christs office out of his hand By true and faithfull repentance and other good works proceeding of faith we may auoyde Gods heauie iudgement due to our sinnes yet not for the merit or satisfaction of any worke but through the merites onely of Christ. Argum. Looke how our sins are forgiuen so is the punishment due vnto them but our sins are forgiuen vs freely in Christ Ierem. 31.34 Ergo so is the punishment THE THIRD PART WHETHER A MAN may truely satisfie the wrath of God for the punishment due vnto sinne The Papists IT is not a sufficient satisfaction to beleeue that Christ hath abundantly satisfied error 19 for vs neither yet is it enough to amend and correct our liues but God also must be satisfied for our sinnes by the punishment and chastisement of our selues as by affliction laid vpon vs by God or penance enioyned by the priest or by praier fasting almes deedes which we doe take vp our selues Concil Trid. sess 14. can 13. Rhemist Matth. 11.21 Argum. 1. Matth. 3.8 Bring forth fruites worthie repentance he preacheth satisfaction by doing worthie fruites of penance as fasting praier almes and the like Rhemist Ans. Fruites worthie of repentance are no satisfaction for sinne but arguments of true repentance effectes not any part thereof Argum. 2. Iudge your selues that you bee not iudged 1. Corinth 11.31 We must punish our selues according to the waight of the sinnes past Rhemist And againe saith the Apostle What great punishment hath it wrought in you 2. Corinth 7.11 This is nothing else but the satisfactorie punishment for our sinnes Bellarm. lib. 4. cap. 8. Ans. The Apostle meaneth nothing else but an hartie and earnest sorrowe for our sinnes whereby we doe iudge and condemne and as it were punish our selues yet wee are farre from making any satisfaction hereby for our sinnes as Augustine saith Omnis iniquitas puniatur necesse est aut à poenitente homine aut vindicante Deo vis non puniat puni tu antequam ipse intendat vt puniat tu confitendo praeueni puni All sinne must needes be punished either of man himselfe repenting or God reuenging if thou wilt not haue him punish punish thou before he intend to punish preuent him by thy confession and punish thy selfe So then this punishment of our selues is nothing else but true repentance and confession of our sinnes The Protestants THat satisfaction ought to be made vnto men either by restitution as Zacheus restored that which hee had wrongfully gotten or by reconciling our selues to those whom wee haue offended as Matth. 5.24 wee doe willingly grant but that the wrath of God may be appeased and satisfied for our sinnes or the punishment due vnto the same by any worke of ours it is a great blasphemie and cleane contrarie to the course of Scripture Argum. 1. That it is sufficient to returne vnto God by true repentance and amendement of life without any satisfaction either for our sinne or the punishment of sinne the Prophet Ezechiel sheweth where speaking of the conuersion of a wicked man he saith His iniquities shal no more be mentioned or laid to his charge chap. 18.22 But if after the sinne remitted there should remaine some punishment behinde his sinnes should still bee remembred and mentioned there is therefore no satisfaction for the punishment of sinne because none remaineth Argum. 2. Isai. 43.25 I am he that putteth away thine iniquities for mine owne sake Likewise 53.4 He hath borne our infirmities and carried our sorrowes the chastisement of our peace was vpon him and with his stripes are we healed God of his free mercie doth forgiue our sinne Christ also hath fully satisfied for vs Ergo there is no satisfaction in vs wee are made whole by his stripes and not our owne Argum. 3. Our praiers fastings almes and what workes soeuer are neither meritorious nor satisfactorie for when we haue done all we are but vnprofitable seruants and we did no more then was our duetie Luk. 17.10 Augustine saith Peccasti in fratrem fac satis sanatus es Hast thou offended thy brother satisfie him and thou art healed Qui multos offendit peccando placare multos debet satisfaciendo He that hath offended many in sinning must appease many by satisfying them These kindes of satisfaction both publikely and priuately we acknowledge but satisfaction to God neither hee nor we acknowledge Lachrymas lego satisfactionem non lego I reade of Peters teares saith he but of no satisfaction THE FOVRTH PART WHETHER ONE man may satisfie for another The Papists error 20 SAtisfactorie workes are not onely profitable to the sufferers themselues but also for other their fellow members in Christ and one may beare the burthen and discharge the debt of another Rhemist Coloss. 1. sect 4. Argum The passions of the Saints are suffered for the common good of the whole bodie as Saint Paul saith Now I reioyce in my sufferings for you and fulfill that which is behinde of the afflictions of Christ for his bodies sake which is the Church Coloss. 1.24 Here Saint Pauls afflictions are meritorious and satisfactorie for the Colossians Rhemist Ans. The Apostles sufferings were for the glorie of God and the confirmation of their faith but therefore it followeth not that they were meritorious either for himselfe or others His sufferings are said to be Christs who suffereth in his members not that they receiue any force from Christ to bee satisfactorie but because hee was made like and conformable by his sufferings vnto Christ Rom. 8.17 Augustine also thus expoundeth the place Non dixit pressurarum mearum sed Christi quia membrum erat Christi He saith not of my sufferings but of Christs because hee was a member of Christ they are not then the sufferings of Christ as though they receiued a satisfactorie power from Christ but because hee was a member of Christ who suffered together in and with his members The Protestants NOne can merite or satisfie for themselues much lesse for others neither can one man beare the burthen or pay the debt of another mans sinne Argum. The Scripture saith The soule that sinneth the same shall die Ezech. 18.20 Euery man shall beare his own burthen Galath 6.5 None can
hath receiued a true liuely faith and is thereby iustified before God can neuer fall away neither can that faith vtterlie perish or faile in him for He that beleeueth is alreadie passed from death to life Iohn 5.24 If then it be possible for a man to be brought from life to death from heauen back againe to hell then may a faithfull beleeuer become also a faithlesse infidell Augustine doth plainely set downe his sentence of this matter Horum fides quae per dilectionem operatur profectò aut omnino non deficit aut siqui sunt quorum deficit reparatur antequam vita ista finiatur Their faith which worketh by loue either neuer faileth at all or if it doe fayle in any it is repaired againe before their life be ended THE EIGHT PART WHETHER wicked men may haue a true faith The Papists THe certaintie of remission of sins with a sure confidence and trust in Christ error 85 may be found euen amongst schismatikes heretikes and wicked men Conc. Trident. sess 6. cap. 9. The Protestants IT is impossible that a true liuelie faith whereby wee are iustified before God which worketh in vs a sure confidence and trust in God should enter into the heart of a wicked man Argum. Christ saith Hee that beleeueth in mee shall neuer thirst Iohn 6.35 And verse 40. This is the will of God that hee that beleeueth in me should haue eternall life Ergo if wicked men and reprobates may haue this faith they also shall haue euerlasting life which is a thing impossible Augustine Nostra fides .i. catholica fides iustos ab iniustis non operum sed ipsa fidei lege discernit quia iustus ex fide viuet The Catholike faith discerneth iust men from vniust not by workes but by the lawe of faith for the iust shall liue by faith If then the difference betweene the godlie and wicked be onely faith if the one may haue faith as well as the other there should bee no difference betweene them THE THIRD QVESTION OF good workes THe parts of this question first what workes are to be counted good works secondly whether there are any good workes without faith thirdly of the vse and office of good workes whether they bee applicatorie expiatorie meritorious fourthly of the distinction of merites fiftly the manner of meriting THE FIRST PART WHICH BE the good workes of Christians The Papists THey doe not onely call them good workes which are commanded of God error 86 but which are also enioyned by the Church and the gouernours thereof and that euen by such workes men are iustified Concil Trident. sess 6. cap. 10. Tapper ex Tileman loc 11. Err. 1. The Protestants SAint Paul defineth good workes otherwise namely those which God hath ordeyned that we should walke in them Ephes. 2.10 They are not the precepts of men but the commandements of God in his word the doing whereof hath the name of good workes As for the traditions and iniunctions of men not warranted by Gods word they are so far from being commended or commanded that our Sauiour calleth the doing thereof but a Worshipping of God in vaine Mark 7.7 Augustine vpon those words in the 103. Psalme vers 18. The louing kindenes of the Lorde is vpon those that keepe his couenant and thinke vpon his commandements to doe them saith thus Vide vt praecepta teneas sed quomodo teneas non memoria sed vita Memoria retinentibus mandata eius non vt reddant ea sed vt faciant ea See that thou keepe Gods commandements but how not in thy memorie but in thy life not to say them by rote but to doe them Ergo they are Gods commandements which we must thinke of to doe them for vnto such the blessing is promised not to the obseruers of mens precepts or traditions THE SECOND PART WHEther there bee any good workes without faith The Papists THough they dare not altogether iustifie the workes of the heathen and infidels error 87 yet they doe excuse them and doe blame vs for saying that infidels doe sinne in honoring their parents in fighting for their Countrey and such like They therefore doe discharge the heathen of sinne in these workes of theirs Rhemist Rom. 14. sect 4. The Protestants THese workes are not sinne in themselues but in infidels they are because they proceede of infidelitie Argum. It is the rule of the Gospell that a corrupt tree cannot bring foorth good fruite Matth. 7.18 But all infidels are corrupt trees being without faith Ergo they can bring forth no good fruite The Pelagians thought to haue posed Augustine with the same question which the papists propound to vs. Was it sinne in the heathen say they to clothe the naked Augustine answereth Non per seipsum factum peccatum est sed de tali opere non in domino gloriari solus impius negat esse peccatum The fact of it selfe is not sin but in doing any such thing not to reioyce in the Lord none but wicked men will denie it to be sinne THE THIRD PART OF THE vse and office of good workes THey make a threefold vse of good workes as they call them first by them the merites of Christ they say are applied vnto vs secondly they doe purge our sinnes thirdly they are meritorious THE FIRST ARTICLE WHEther bona opera be applicatoria The Papists BY any worke proceeding of faith and charitie the merite of Christs passion error 88 is applied to vs Soto ex Tilemann loc 11. err 21. Men by their sufferings and other workes may applie to themselues the generall medicine of Christs merites and satisfaction Rhemist annot 1. Coloss. sect 4. The Protestants IT is the propertie of faith onely to apprehend and applie vnto vs the benefits of Christs passion and all other his merites Argum. Rom. 10.7.8 We neede not saith the Apostle to ascend to heauen or descend into the deepe to bring Christ from thence it is the word of faith which wee preach By faith then we doe scale the heauens and beholde Christ it is not the doctrine of works but the word of faith that performeth this And therefore the Apostle defineth faith to be the ground of things hoped for and the euidence of things not seene Heb. 11.1 This definition cānot agree vnto works or vnto any other thing but faith for then it were no good definition nor yet description Ergo faith onely is the euidence of things inuisible and therefore onely applieth Christs precious merites which are things beleeued and not seene Augustine thus also describeth faith Rerum absentium praesens est fides rerum quae foris sunt intus est fides rerum quae non videntur videtur fides Faith maketh things absent present things without vs to bee within vs things not seene to bee seene Ergo faith onely hath this applicatorie power to applie Christs merites not present nor seene and to make them as our owne THE SECOND ARTICLE WHEther bona
Images which are stockes and stones 2 The Gospell teacheth that wee are freely saued by Iesus Christ without workes which neither merite remission of sinnes nor eternall life for eternall life is the free gift of God Rom. 6.23 And our sinnes are forgiuen vs freely because they are not imputed Rom. 4.6 They affirme cleane contrarie that by our merites we may deserue heauen and that vita aeterna is merces bonorum operum that eternall life is the reward of good workes But S. Paul sayth it is a free gift Bellarm. cap. 23. 3 The Gospell teacheth vs that we should growe vp to an assurance of our election 2. Pet. 1 10. and with boldnes to call vpon the name of God Heb. 4.10 The Papists say we should be kept alwaies in doubt and it is presumption to be assured of the fauour of God 4 The Gospell saith that not onely externall acts but euen secret thoughts are sinne yea the very cōcupiscence of the flesh to be sinne Genes 6.5 Rom. 7.7 They denie that concupiscence and euill thoughts are sinne vnlesse the be voluntarie and haue the consent of the will ibid. 5 The Gospell teacheth that it is impossible for any man to keepe and performe the lawe of God Rom. 8.7 Luk. 17.10 They doubt not to say that a man by grace may fulfill the lawe and by fulfilling of it deserue heauen 6 Christ instituted the Sacrament in both kinds and Paul 1. Cor. 11. giuing a direction concerning the Sacrament not onely to the Pastors and Ministers but to the whole Church of Corinth doth rehearse the institution in both kinds But the Papists doe minister but in one kind to the people 7 The Gospell saith that the Church is builded vpon Christ and he is the onely foundation thereof 1. Cor. 3.11 The Papists hold that Peter first and now the Pope whom they make his successor is the foundation of the Church Argument Chytraei And thus we see the Pope in his doctrine is a plaine aduersarie to Christ and therefore Antichrist The seuenth argument Apocalyps 17.1 Antichrist is called the great whore And here we are to note the singular prouidence of God who suffereth not one iot of his word to fall to the ground for euen soverily Anno 853. next after Leo the 4. there was a right whore elected Pope called Iohn or if you will Ioane the 8. who fate in the Papacie two yeeres sixe moneths and on a time being with child fell in labour in the midst of a solemne procession Whereupō there was a certayn Image of a woman with a child set vp in the same place where the Pope was deliuered And euer since the Popes when they goe to Laterane doe shun that streete being yet the neerer way abhorring that fact and the memorie therof There was also long after a chayre of Porphyrie stone kept in Laterane with an hole in the midst wherein the newe elected Pope was wont to sit to haue his humanitie tried Iuell pag. 428. Defens Apol. Obiect 1. Harding and since him Bellarmine obiect that there was neuer any such Pope because she is not registred in the Popes Calendar Ans. No they left her out for shame as Marianus Scotus writeth Agayne Bishops names haue vpon sundrie occasions been left out as Chrysostomes name was striken out vpon displeasure out of the table of the Bishops of Constantinople So Pope Cyriacus is not reckoned in the Calendar of the Popes and yet he was one of them Obiect 2. Whereas it is said that this Pope Ioane was first student at Athens and afterward professed at Rome Harding denieth that at Athens then there was any place for students but all was barbarous and so sayth Bellarm. neither that at Rome there was any open profession of letters at that time Ans. First anno 680. the Bishop of Athens was at a Councel at Constantinople called Synodus sexta anno 742. at the second Councel of Nice there were many Bishops of Greece present and Pope Ioane followed anno 853. and how should Athens afterward become barbarous being inhabited all this while by Christians for it was not taken of the Turkes before anno 1440. Secondly and me thinkes it is a discredite for Rome that there should be there vnder the Popes nose no profession of learning and that there should be there no Vniuersitie of Students where the vniuersall Bishop sate But Theodoricus Niemus sometime the Popes Secretarie sayth she read a Lecture two yeeres at Rome Obiect 3. It is not like that God would suffer S. Peters chayre to be polluted by a woman Harding Ans. You presume to much of Gods prouidence hauing no such promise Why might not a woman as well creepe into S. Peters chayre at Rome as one did into S. Andrewes of Constantinople as Bellarmine confesseth what priuiledge hath one more then the other Obiect 4. As for the chayre saith Harding it is a fable but Bellarmine more modestly graunteth there is a chayre of Porphyrie but to another purpose to shewe the Popes humilitie not to trie his humanitie Agayne Harding sayth it is a lye that the Popes refrayne to goe that way But Bellarmine that knoweth Rome better then he denieth not that the Pope so doth but not for any such heinous fact there committed but because it is a strait way and is not fit for his trayne And as for the Image Harding saith it representeth no such thing but is rather like one of the great ragged stones at Stonage Bellarmine denieth not but there is such an Image but it seemeth not to bee a picture of a woman but rather of some heathen priest going to sacrifice We see how handsomely they agree in their answers And no maruaile for if one lyer is many times contrary to himselfe how should two lyars agree But these men go only by coniectures we haue their owne writers against them for Theodoricus Niemus saith there is such an Image that resembleth such a thing and that the Popes will not goe that way in procession to this day vpon that occasion And as for the chayre of marble to that vse to search the Pope Sabellicus reporteth it Aenead 9. lib. 1. In this one example we may see the boldnes of our aduersaries which are not ashamed to denye so famous a storie being reported by Sabellicus Leonicus Chalcondyla Marianus Scotus that liued about the yeere 1028. Sigebertus Gimblacens anno 1100. beside thirteene Historiographers as they are quoted by Bishop Iewel and of them all not one a Lutherane It is almost as foule a shame for them to denye so manifest and playne a thing as it is a great blot to their succession that a whore sate sometimes in the Papall chayre Thus then by euident demonstration it appeareth that the Pope is the whore of Babylon and so consequently very Antichrist Lastly in the eight place their owne witnesses shall speake Bernard sayth Bestia de Apocalypsi cui datum est os loquens blasphemias Petri Cathedram occupat
debent Cui fidei tantum iuristribuit Apostolus vt eam potestatem appellaret dicens Mulier non habet potestatē sui corporis sed vir c. Maried couples doe owe fayth troth one to the other which mutual troth the Apos maketh such accoūt of that he giueth it the name of power saying The woman hath not power of her owne bodie but the man and likewise the man c. Augustine sayth that by the very plighting of their troth each to other they receiue mutuall power and interest one of anothers bodie But this troth was plighted before the consummation of their mariage Ergo they had one interest in another then and can do nothing one without the consent of the other de bon coniugal cap. 3. THE SIXT QVESTION CONCERNING the rules and discipline of Monasticall life THis question hath foure partes First of the solitarie and seuere kind of life in Monkes and Eremites Secondly of their canonicall houres appoynted for prayer Thirdly of their habite and apparell Fourthly of their maintenance whether it ought to come by their labour THE FIRST PART CONCERNING THE solitarie and austere life of Monkes The Papists TO liue in solitarie places to weare sack-cloth to be giuen continually to error 94 fasting to lie hard to fare meanely and by other such wayes to punish and afflict the bodie they say are notable meanes to bring the soule to the contemplation of heauenly things 1 John Baptist liued in the desart fared coursely and was barely apparelled he ate Locusts and wilde honie and ware a garment of Camels haire he was a right paterne of true Eremites Bellarm. cap. 39. lib. 2. de Monach. Answer First Johns life was not so austere as they make it for the place where he liued was not so solitarie but that there were villages and houses not far off as it may appeare by the peoples resort vnto him his apparel was of Camels hayre and was somewhat course yet no such thing as sack-cloth or haire-cloth for of the finest of the Camels haire Chamblets and Grograines are made that are had in price amongst vs his diet also in eating Locusts wilde honie was vsual in that coūtrey Secondly we denie not but Iohn liued an austere life because he was a preacher of repentance had a singular office to prepare men for the cōming of Christ Therfore his calling being extraordinary he cannot be an author of an ordinary calling among Christians Thirdly seeing Christ came eating and drinking liued amongst men and was apparelled as others were why should Christians rather choose to imitate the Baptist who had no office or ministerie in the Gospel Math. 11.11 then our Sauiour Christ whose life and doctrine is for our imitation The Protestants THat the solitarie life of Eremites in flying the comfortable societie of men and their rigorous manner in the vnnatural chastising of their bodies is contrarie to the rule of the Gospell thus we shew it 1 Heb. 10.24.25 Let vs consider one another and prouoke one another to good workes not forsaking the assemblies of our selues together as the maner of some is but exhorting one another here the Apostle speaketh manifestly against those that shunne the societie and companie of their brethren because they must needes fayle in the dueties of charitie as in exhorting one another and prouoking to good works these dueties Eremites can not performe therefore their life is vnlawfull and Math. 24 it is a note of false prophets and false Christs to liue in the desarts Againe they that loue solitarie places doe offer themselues to tentation and fall into the snares of the diuel God saw it was not good for Adam no not in Paradise to liue alone but I think their desarts are farre vnlike to Paradise Christ to be tempted of the diuell was lead into the Wildernes Therfore such places are fit for Sathans working The preacher sayth Two are better then one for if one ouercome him two shal stand against him Eccles. 4.12 We are better able being ayded by our brethren to resist Sathan then being alone We ought not then to tempt God and not knowing our own strength to goe forth into solitarie places and as it were prouoke Sathan to the Combat 2 That cruel and inhumane kind of chastising their bodies by fasting other discipline vtterly is vnlawful The Monks called Grandimōtenses did weare shirts of maile next their bodies the Charter Monkes haire-cloth the Monks Flagellants went bare-foote in linnen shirts leauing an open place in the backe where they did daylie whip themselues before the people till the blood followed Moses a certaine Abbot did so afflict his bodie with fasting and watching that for 2. or 3. daies together many times he had no appetite at all to his meat neither could sleepe An other Eremite as Cassianus writeth did purpose with himselfe not to eate meate vnlesse he had some guest or stranger with him and so was constrayned to abstaine somtime fiue dayes together two other Monasticall brethren trauayling in the desart of Thebaide did vow not to take any sustenance but such as God should send them and as they went a certaine wilde people contrarie to their custome offered them meat the one tooke it as sent of God the other refused it because he thought it to be sent rather of man then of God and so died Basilius magnus and Gregor Nazianzene did so pluck downe themselues by immoderate fasting that when they were called to bee Bishops they were not able to sustaine the labour thereof Where in all the scriptures learned these men thus to punish their bodies this is not with Saint Paul to subdue and bring vnder the flesh but to kill and destroy it contrary to that saying of Saint Paul No man euer yet hated his own flesh but loueth cherisheth it see I pray you how these men loued and cherished their bodies Let vs heare what Aug. sayth Tudeseris res humanas segregas te vt nemo te videat Cui proderis tu ad hoc peruenisses si nemo tibi profuisset An quia veloces pedes tibi videris habuisse ad transeundum praecisurus es pontem Thou leauest the care of humane things and separatest thy selfe that no man should see thee to whom doest thou good in so doe doing Hadst thou come to this perfection thy selfe if no man had done thee good because thou hast quickly passed ouer wilt thou cut off the bridge that no man else should passe See then Augustine maketh the heremiticall life altogether vnprofitable to men THE SECOND PART CONCERNING the habite and shauing of Monkes The Papists BOth these superstitious customes for Monks to be knowne by their coules error 95 shauen crowns they receiue and allow as cōmendable and fit for them to be knowen by Beside some shew of antiquitie scripture they haue none but their best reason is this that as Senators souldiers Noble mē rustikes are knowē by
9.4 or for the easing of our conscience to man also as to him whom we haue offended Math. 5.24 Or to any other faithfull man the Minister or some other that we may be holpen and comforted by our mutuall prayers Iam. 5.16 There are also two kinds of publique confession either of the whole congregation together Nehem. 9.3 or of some one or more that make publique confession of their sinne for the satisfying of the congregation whom they haue offended which belongeth to Ecclesiasticall discipline 2. Corinth 2.6 But this particular confession of all sinnes yea of them that are secret and to none but the Priest is an Antichristian yoke and too heauie for Christians to beare Arg. 1. It is not necessarie to make confession at all vnto men the Prophet Dauid confessed onely vnto God Against thee O Lord onely haue I sinned Psal. 51.4 Augustine also sayth Quid mihi cum hominibus vt audiant confessiones meas quasi ipsi sanaturi sint languores meos What haue men to doe to heare my confessions as though they were able to heale my sores Confess lib. 10.3 Argum. 2. If a man otherwise cannot finde ease of conscience but will open his sinnes to men it is not alwaies necessarie he should seeke to the Minister though it be most cōueniēt if he be a fit man any other faithful godly man may serue for so the Apostle biddeth vs Acknowledge our faults not to the priest but one to another Iam. 5.16 Whereupon Augustine writeth Peccata nostra debemus non solùm Deo sed etiam sanctis Deum timentibus confiteri We must confesse our sinnes not onely to God but to men also that feare God He sayth not Sacerdotibus onely to the Priests Homil. 12. Argum. 3. Such a particular enumeration of sinnes is not necessarie neither is it possible It sufficeth where our sinnes are kept from our sight to say with the Prophet Cleanse me from my secret sinnes Psal. 19.12 Augustine sayth Quot habes in corde compunctiones facinorum tot habe illic punctiones confessionum Looke how many sinnes doe pricke thy conscience so must thy confession be It is an vncomfortable doctrine to teach men to labour to remember all their sinnes and to make a particular catalogue of them they haue worke enough to be eased of those sinnes that lye heauie on the heart AN APPENDIX OF OTHER CIRCVMSTANCES of Auricular confession The Papists 1. THis order and custome of Confession they hold to be a diuine ordinance error 14 no humane tradition Concil Trid sess 14. can 6.8 The Protestants THey are neuer able to shewe that it had any diuine institution but it was a meere deuise and inuention of men First we reade that Nectarius a good Bishop of Constantinople did abrogate this custome of Confession vpon this occasion which had before time been vsed in that Church for it was found out that a certaine woman of the citie vnder this pretence of confession had vnlawfull companie with the priest to whom she confessed whereupon the good man abolished that custome seeing more harme then good to come by it And this act of his was approued by that famous preacher Chrysostome who succeeded him in that see but if it had been the ordinance of God it ought not for some abuse to haue been abolished Augustine also sayth Si deest sacerdos confiteatur proximo If a priest cannot be had let a man confesse to his neighbour Ergo to confesse to a priest is no certaine ordinance of God for then might it not be changed The Papists 2. IT is necessarie that euery man should confesse to his owne parish priest error 15 Thom. ex Tileman Heshus loc 7. err 46. The Protestants YEa but Augustine sayth Sacerdos vt perfectus medicus primùm sciat curare peccata sua tum detergere aliena The priest as a cunning phisition must first know how to cure his owne sinnes before he can helpe another De salutaribus docum cap. 50. And in another place Quaerat sacerdotem scientem ligare soluere ne ambo cadant in foueam Let him seeke a priest that knoweth how to bind and loose lest both fall into the ditch De poenitent cap. 10. But such an one cannot be had in euery parish for many times the parish priest is worse then he that commeth to be confessed such an one Augustine sayth is not to bee taken and therefore men should not in that case bind themselues to their popish priest The Papists 3. IT is enough for men once a yeere in the time of Lent to confesse themselues error 16 Concil Trid. sess 14. can 8. The Protestants AVgustine sayth contrarie Non tantum laici sed etiam sacerdotes vna die esse non debent sine poenitentia Not onely lay men but not priests ought to be one day without repentance In Apocal. hom 2. His reason is because they can not be one day without sinne THE SEVENTH QVESTION of satisfaction THis question containeth these parts First whether the sinne being forgiuen there remaine any punishment 2. Whether the temporall punishment of this life may be redeemed by good workes 3. Whether the wrath of God may be satisfied for sinne and the punishment due vnto the same 4. Whether one man may satisfie for another of these now in their order THE FIRST PART WHETHER THE PVNISHment remaine the sinne being once pardoned The Papists error 17 THey doe affirme that it may stand with the iustice of God to forgiue the sinne committed yet reserue the punishment Concil Triden sess 14. can 14. Argum. The Lord forgaue vnto Dauid the sinne of adulterie and murder which he had committed yet he punished him in the death of his child 2. Sam. 12.13.14 Bellarm. lib. 4. cap. 2. The Protestants Ans. THat crosse was laid vpon Dauid not as a punishment of his sinne but as a fatherly correction or chastisement to exercise him make him more carefull for the time following as Augustine sayth writing vpon the same example Subsecutus est illius comminationis effectus vt pietas hominis in illa humilitate exerceretur atque probaretur The effect of the threatning immediatly followed that Dauids godlines might thereby be tried and proued He saith not that Dauid might thereby be punished Argum. Christ sayd to the sicke of the palsie Mark 2.5 Sonne thy sinnes are forgiuen thee Whereby our Sauiour would haue them to vnderstand that the sinne being once forgiuen the sicknes of the bodie which was the punishment of sinne could not continue for the cause being remoued the effect ceaseth The afflictions of this life are the louing corrections of God to admonish vs not plagues to punish vs as Augustine sayth well Tota miseria generis humani dolor medecinalis non sententia poenalis The miserie of man is but a medicinall griefe not a sentence of punishment In Psalm 138. THE SECOND PART WHETHER THE TEMPOrall punishment of this life may be redeemed
life or quickening to bee made a true and right faith The words then are thus to be read and distinguished So faith without works is dead that is this kinde of faith which neither worketh nor euer shall Not thus Faith is dead without workes as though a true faith were quickened by works But euen as the bodie is dead hauing neither soule nor the operations thereof life motion sense so this vaine speculatiue kinde of faith is dead both wanting the spirite and soule that is hauing not one sparke of true faith neither the operations and fruites thereof which a liuely faith sheweth by loue as the soule worketh life and motion in the bodie for a liuely faith can neuer bee without workes And a dead faith will neuer haue workes but remaineth dead for euer Wee must not therefore thinke that it is one and the same faith which sometime is dead without workes and againe is made aliue and quickened when workes come But wee must vnderstand two kindes of faith one altogether voide of good workes which is onely a faith in name and a verie dead faith Another is a liuelie faith alwaies working and this can neuer become a dead faith so neither can the other bee euer made a liuelie faith Argum. That charitie is not the forme or any cause of faith but the effect rather and fruite thereof we doe learne out of the word of God Christ saith Iohn 3.18 Hee that beleeueth shall not bee condemned but is alreadie passed from death to life Iohn 5.24 Faith then is able to saue vs and alone iustifieth vs before God without loue which alwaies foloweth a true faith but is not ioyned or made a partner with it in the matter of iustification But faith could doe nothing without the forme thereof Ergo charitie is not the forme of faith Saint Paul also faith Faith which worketh by loue Galath 5.6 The being and substance of faith is one thing the working another Loue onely concurreth with faith in the working it is no part of the essence or being of faith August Ea sola bona opera dicenda sunt quae fiunt per dilectionem haec necesse est antecedat fides vt inde ista non ab istis incipiat illa Those onely are to bee counted good workes which are wrought by loue faith of necessitie must goe before for they must take their beginning from faith and not faith from them Faith then goeth before loue that worketh therefore loue is not the forme of faith for forma prior est re formata the forme should goe before the thing formed THE FOVRTH PART HOW MEN are iustified by faith The Papists WEe are saide to bee iustified by faith because faith is the beginning error 81 foundation and the roote of iustification Concil Triden sess 6. cap. 8. Faith then by their sentence doth not fully iustifie the beleeuer but is the beginning way and preparation onely to iustification Andrad ex Tilem de fide err 11. Rhemist Rom. 3. sect 3. The Protestants FAith is not the beginning onely of our iustification but the principall and onely worker thereof neither are wee iustified in part or in whole by any other meanes then by faith Argum. He that is at peace with God is fully and perfectly iustified his conscience cleared and his sinnes remitted But by faith wee haue peace of conscience Ergo by faith wee are fullie and perfectly iustified Rom. 5.1 The Scripture also faith The iust man shall liue by faith Rom. 1.17 But wee liue not by iustification begun onely but perfited and finished Ergo our full iustification is by faith Augustine vpon these words Iohn 6.29 This is the worke of God that yee beleeue c. Si iustitia est opus Dei quomodo erit opus Dei vt credatur in eum nisi ipsa sit iustitia vt credamus in eum If iustice or righteousnes bee the worke of God how is it the worke of God to beleeue in him vnlesse it be righteousnes it selfe to beleeue in him See then it is not initium iustitiae credere sed ipsa iustitia it is not the beginning of iustice to beleeue but iustice and righteousnes it selfe THE FIFT PART WHETHER faith bee meritorious The Papists BY faith we doe merite eternall life Catechis Roman p. 121. ex Tilemann de error 82 fide err 20. Rhemists also ascribe meriting to faith Rom. 3. sect 3. Argum. Faith is a worke Ergo if we be iustified by faith wee are iustified by workes and soe consequently by merite The Protestants Ans. FAith in deed is a worke but not any of our owne works it is called the worke of God Iohn 6.29 God doth wholly worke it in vs Ergo wee cannot merite by it Argum. Saint Paul saith Ephes. 2.8 By grace are you saued through faith not of yourselues for it is the gift of God not of workes least any man should boast himselfe Faith then is no meritorious cause of our iustification but onely an instrumentall meanes whereby we doe apprehend the grace of God offered in Christ God giueth both faith and the end of faith Vtrumque Dei est as Augustine saith quod iubet quod offertur Beleeue and thou shalt be saued both come of God the thing commanded that is faith and the thing offered namely saluation Ergo all is of grace THE SIXT PART WHETHER to beleeue bee in mans power The Papists RHemist Act. 13. sect 2. giue this note that the Gentiles beleeued by their error 83 owne free will though principallie by Gods grace therefore to beleeue partly consisteth in mans free will though not altogether this is their opinion The Protestants FAith is the meere gift of God Ephes. 2.8 and wholly commeth from God it is not either in part or whole of our selues Argum. Rom. 11.36 Of him through him and for him are all thinges Ergo fidei initium ex ipso neque hoc excepto ex ipso sunt caetera Therefore saith Augustine the beginning of our faith is of him vnlesse wee will say that all things else are of God this onely excepted And afterward hee sheweth that our faith is wholly of God not part of him part of our selues Sic enim homo quasi componet cum Deo vt partem fidei sibi vendicet partem Deo relinquat So man shall as it were compound with God to chalenge part of faith to himselfe and leaue part for God THE SEVENTH PART WHEther faith may be lost The Papists error 84 A Man may fall away from the faith which once truely he had as Saint Paul saith of some They had made shipwrack of faith 1. Timoth. 1.19 Rhemist ibid. Ergo true faith may be lost The Protestants Ans. THe Apostle saith Some hauing put away a good cōscience made shipwrack of faith Such a faith in deed that hath not a good cōscience may be lost for it is not a true liuely faith but a dead fruitelesse faith Argum. But hee that once
IVSTIFIcation onely by fayth The Papists error 94 FAyth is not the only cause of our iustificatiō but there are other also as hope charitie almes deedes and other vertues Rhemist Roman 8. sect 6. Yea workes are more principall then fayth in the matter of iustification Iam. 2. sect 7. Whosoeuer therefore sayth that a man is iustified onely by fayth and that nothing els is required to iustification we pronounce him accursed Trident. Concil sess 6. can 9. Argum. 1. Rom. 8.24 We are saued by hope Ergo not onely by fayth Rhemist Answ. 1. We are sayd to be saued by hope not because wee are thereby iustified but because by hope we do expect and waite for our saluation which is not yet accomplished as it followeth vers 25. If wee hope for that wee see not then doe we with patience abide for it Argum. 2. Galath 5.6 Fayth that worketh by charitie Fayth then hath her whole actiuitie and operation toward saluation of charitie It doth not therefore iustifie vs alone but fayth and charitie together of the which charitie is the more principall Rhemist ibid. Answ. We graunt that it is a working fayth that doth iustifie as the Apostle here sayth but not as it worketh but as it apprehendeth and beleeueth Charitie is a principall effect of fayth and followeth it how then can fayth receiue actiuitie from charitie the effect doth not giue life to the cause You know Augustine often sayth Opera non praecedunt iustificandum sed sequuntur iustificatum Workes goe not before vnto iustification but followe in him that is already iustified But if charitie should beget fayth then workes proceeding of charitie should goe before fayth by the which wee are iustified The Apostle sayth Without fayth it is impossible to please God Hebr. 11.6 Ergo neither doth charitie please God without fayth Fayth giueth actiuitie to charitie how then can it receiue that which it giueth Argum. 3. Iam. 2.24 We see how that of deedes a man is iustified and not of fayth onely Ergo we are not iustified by fayth onely Rhemist Answ. Saint Iames is not contrary to his fellow Apostle Saint Paul who concludeth Rom. 3.28 that We are iustified by fayth without workes that is as much to say as by fayth onely And he excludeth not onely workes of nature or of the law but euen workes of grace which God hath ordayned Ephes 2.10 Therefore S. Iames in saying we are not iustified by faith onely meaneth not that iustification whereby we are made iust before God for then he should impugne Saint Pauls principles But by iustifiyng or being iustified he vnderstandeth nothing els but to be declared iust as well before men as in the sight of God which declaration is testified and shewed forth by our workes proceeding of faith Thus the word iustified is taken Rom. 3.4 That thou maist be iustified in thy words that is knowne or declared to be iust Augustine also sayth Iustificabuntur id est iusti habebuntur They shall be iustified that is counted iust as we also say Sanctificetur nomen id est sanctum habeatur Let thy name bee sanctified that is reputed and acknowledged to be holy amongst men The Protestants WE are not enemies to good workes as our aduersaries falsely charge vs nay we preach good workes we exhort to good workes we establish good workes teaching the right vse of them out of the word of God which is not to concurre or be ioyned with faith in our iustification but to follow necessarily and issue out of faith as liuely testimonies thereof to the glorie of God the example of others and our comfort but faith it is onely which as a liuely instrument ordained of God doth assure vs of our iustification by grace in Christ. Argum. 1. Saluation is ascribed onely to beleefe Mark 16.16 Act. 16.31 But it is the propertie of faith onely to beleeue not of hope or charitie the effect of hope is by patience to abide Rom. 8.25 The operations also of loue are set forth 1. Corinth 13. Where amongst other Loue is sayd to beleeue all things that is mutuall loue amongst men is not mistrustfull but taketh all things in good part but to beleeue the things of God it is the propertie onely of faith as Augustine vpon those words of the Apostle How shall they call vpon him on whom they haue not beleeued In his duobus tria illa intuere fides credit spes charitas orant In these two behold those three faith beleeueth hope and charitie pray Faith therefore onely beleeueth and so consequently onely iustifieth Enchirid. cap. 7. Argum. 2. Our iustification and saluation is of the meere grace and mercie of God not at al of any merite or desert in vs Ergo we are iustified only through faith for it is of grace that we are saued through faith Ephes. 2.8 That all is to bee ascribed onely to the mercie and grace of God the Apostle euery where sheweth Rom. 9.12 It is not in him that willeth or runneth but in God that sheweth mercie We are iustified freely by grace Rom. 3.24 What hast thou that thou hast not receiued Augustine saith Intelligenda est gratia Dei per Iesum Christum dominum nostrum qua sola liberamur à malo We must vnderstand the grace of God by Iesus Christ by the which we are onely deliuered from euill Si quid boni est magni vel parui donum tuum est nostrum non est nisi malum si quid boni vnquam habui à te recepi If there bee any good in vs much or little it is thy gift nothing is ours but the euill in vs Ergo all good things are of God and onely of his grace and therefore our iustification Argum. 3. There are many euident places which doe attribute our iustification to faith without workes Rom. 3.28.11.8 Ephes. 2.8.9 In all these places in plaine termes We are sayd to bee iustified by faith without workes As for those friuolous euasions that the Apostle speaketh of the first iustification not of the second or of the workes of nature or of the lawe not of grace we haue answered before Quaest. 2. part 3. artic 3. If they will oppose that saying of S. Iames. 2.24 we answere with Augustine Nec Apostoli sunt inter se aduersi ille dicit Abrahae opus omnibus notum in filij immolatione magnum opus sed ex fide laudo fructum boni operis sed in fide agnosco radicem The Apostles are not contrarie one to the other he sayth Abrahams worke was knowne to all in offering vp his sonne a great worke but of faith I praise the fruite but it was rooted in faith His meaning then is this that Abraham was iustified that is declared to men to be iust by this worke HERE FOLLOW SVCH CONTROVERSIES AS doe arise betweene the Protestants and Papists about the natures of Christ. WE haue now through Gods gracious assistance entreated of all those
it hath nothing to do to iudge of Scripture being the seate of Antichrist neither is the authoritie of that Church to be credited but rather suspected and mistrusted 2 There are certaine writings of the Prophetes not canonicall and other writings of some that were no Prophetes made canonicall Ergo the Church hath authoritie to iudge of Scripture sic Stapleton For the first where he obiecteth that there are many writings of the Prophetes as of Solomon Nathan Ahiia Ieedo 2. Chronic. 9.29 that are lost and if they were extant should not be receiued We aunswere First it is not to be doubted of but some part of the canonicall Scripture is lost Secōdly how proueth he that if they were extant they were not to be acknowledged for Scripture To the second that bookes not made by Prophets are iudged canonicall as of Tobie Iudith We aunswere that these bookes ought not to be canonicall neither that euer they were so taken till of late it was decreed by Councels of no great antiquitie for in the Laodicene Councell and other auncient Councels they were deemed not to be canonicall 3 Certaine bookes of the new Testament before doubted of as the Epistle to the Hebrues the Apocalipse the 2. Epistle of Peter the second of Iohn are receiued into authoritie by the Church and other bookes as the Gospell of Thomas Mathias Andrew Peter were reiected by the authoritie of the Church We answere First we deny not but that the Church is to discerne betweene the true Scriptures forged bookes but this she doth not of her own authoritie but folowing the direction of Gods spirite speaking in those writings for the Church looking into the sacred and diuine matter of the Apostles writings was moued to acknowledge them for the word of God though of some they were doubted of finding the other to be fabulous bookes did by the direction of the same spirite reiect them Secondly Augustine and Hierome thinke that the Canon of Scripture might be confirmed in the Apostles time Iohn being the suruiuer of thē all who both acknowledged the true writings of the Apostles and condemned the contrarie If it be so the spirite of God in the Apostles hauing determined this question already concerning the canonicall Scripture the Church hath no authoritie to alter or chaunge that decree Plura apud Whitacher quaest 3. de Scriptur cap. 5. The Protestantes WE do not despise the sentence of the Church as our aduersaries doe falsely charge vs but we confesse that it is the duetie of the Church to geue testimony to the Scriptures as the Goldsmith doth trie the gold Fulk annot 2. Gal. 2. But the Church ought not to set the Lordes stampe vpon false coyne as the Papistes do in making Apocryphall bookes canonicall Neither doe we onely beleeue the Scripture because of the Churches testimonie nor chiefly but because the spirit of God doth so teach vs and the Scriptures them selues do testifie for them selues so that euerie man is bound to acknowledge the Scripture though there were no publike approbation of the Church Fulk 2. Galat. 6. Whitacher quaest 3. cap. 1. de Scripturis We do reason thus 1 The Iesuite doth reason strongly for vs he bringeth fiue arguments to proue the Scripture to be the word of God veritas vaticiniorum the constant and perpetuall truth of the Prophecies incredibilis scriptorum conspiratio the wonderfull harmonie and consent of holy writers of the Scripture testis est Deus ipse the spirite of God is a principall witnesse vnto vs testis est ipsa Scriptura the Scripture it selfe beareth witnesse as 2. Tim. 3. all Scripture is geuen by inspiration testis est diuinorum numerus infinitus miraculorum lastly the many and great miracles wrought by the Prophetes and Apostles do testifie for the truth thereof He maketh no mention at all of the testimonie of the Church but saith the same that we hold that the spirit of God inwardly working in our harts by the Scriptures them selues which we find to be most perfect consonant true of singular maiestie doth teach vs which is the word of God Bellarmin de verbo Dei lib. 1. cap. 2. 2 The Scripture geueth authoritie to the Church Ergo the Church geueth not authoritie to the Scripture the first we proue by our aduersaries own confession for being asked how they know that the Church erreth not they alledge such places of Scripture as Math. 28.20 I am with you to the end of the world and the like how then doth the Church geue authoritie to Scripture seeing it taketh her warrant and authoritie from thence the Iesuite him selfe saith that nihil est certius vel notius Scripturis nothing is more certaine or notoriously knowen then Scripture and againe sacra Scriptura est regula credendi certissima the holy Scripture is the most certaine rule of faith Bellarm. de verbo 1.2 If the authoritie of Scripture then be most certaine what reason is it that they should depend vpon the iudgement of the Church which is nothing so certaine the lesse certaine ought rather and so doth indeed depend of the more certaine the Church vpon the Scripture not contrariwise for the Scriptures are the foundation of the Church Ephe. 2.20 3 To beleeue the Scripture is a worke of faith the Church can not infuse faith into vs but the spirite of God Ergo the spirite of God not the Church teacheth vs to beleeue Scripture argum Whitach 18. 4 If the Scriptures depend vpon the approbation of the Church then the promises of saluation and eternall life conteined in the Scriptures do so likewise but it is absurde to thinke that the promises of God do stand vpō the allowance of men Ergo neither the Scriptures argum Caluini 5 The Scripture is the chief iudge and ought so to be in all cōtrouersies we may appeale from the Church to the Scripture not from the Scripture to the Church the Church is subiect to the Scriptures the rule of faith is in the scriptures not in the Church for the cōpanie of faithful which is the Church are ruled by faith they do not ouerrule faith neither are a rule thereof the Church is a point of beliefe as in the Creede not a rule or measure thereof Ergo the Church is not the chief iudge of Scripture but it selfe to be iudged by scripture Whitach argum 16. 6 We haue euident places of scripture Iohn 5.34 saith Christ I receiue no witnes of men but the scripture is the voyce of Christ and of the same authoritie Ergo. Ver. 36. I haue a greater testimonie thē of Iohn the scriptures do testifie of me Ver. 39. The testimony of the scriptures is greater thē the record of Iohn Ergo then of the Church 1. Iohn 5.6 the spirite beareth witnesse that the spirite that is the doctrine of the spirit is the truth And. ver 9. if we receiue the witnesse of man the witnesse of God is greater Ergo not the iudgement of the Church
which is contrarie We aunswere whatsoeuer is imposed as necessarie to saluation beside the Scripture praeter Scripturas is also contra Scripturas contrarie to Scripture as are all Popish traditions which they lay a necessitie vpon both beside and contrarie to Scripture Neither did those false Apostles against whom S. Paule writeth so much bring in another or cōtrary Gospell as the Apostle saith ver 7. as they did labour to corrupt and peruert that Gospel which S. Paul taught Therfore all traditiōs whether praeter or cōtra beside or contrarie to Scripture are notablie by this place ouerthrowen 2 Iohn 20.31 these things are written that ye might beleeue that Iesus Christ is the sonne of God that in beleeuing ye might haue life through his name Ergo the Scriptures conteine all things necessarie to saluation for they suffise to worke in vs faith and faith bringeth vs to eternall life First Bellarmine aunswereth that Iohn speaketh onely of that which he had written Aunswere If this one Apostles writings were able to worke faith the whole body of Scripture much more but he rather speaketh of all other holy writings of the Apostles for he was the suruiuer of them all acknowledged their writings and approued them Secōdly saith he the Apostle saith not that those writings onely suffise but they are profitable and referred to this end to worke faith Aunswere The Scripture is not one of the meanes but the sole whole and onely meanes for if they perfectly worke faith what neede any other helpes but the first is true for they doe beget in vs a perfect faith which shall bring vs to eternall life Ergo they are the onely meanes of faith 3 The whole Scripture saith S. Paule is profitable to teach to improue to correct and instruct in righteousnesse 2. Tim. 3.16 Ergo it conteineth all things necessarie for what els is requisite besides these foure to teach the right faith improue error to instruct in righteousnes and vertue to correct vice First they aunswere the Apostle meaneth as well euery booke of Scripture as the whole euery part therfore hath this perfection as well as the whole But you will not say that euery booke conteineth all things necessarie to saluation therefore this perfection is not so to be taken We aunswere First S. Paule vnderstandeth the body of Scripture as ver 15. thou hast knowen the Scriptures he speaketh of them all Secondly if euery part had these vtilities you might as well conclude that euery word and sillable hath them for they are parts of Scripture Thirdly it appeareth by these foure great vtilities here set downe that the Apostle meaneth not any part or partes of Scripture but the whole for euery part of Scripture is not profitable for all these endes but the whole Secōdly they say it foloweth not the Scripture is profitable therfore sufficient they also graunt it is profitable Aunswere but we conclude out of S. Paule that the Scripture is not onely profitable but sufficient as it foloweth v. 17. that the man of God may be absolute perfectly instructed to euery good worke If then the scriptures are able perfectly to instruct vs then are they sufficient then neede we no other helpes 4 Lastly Augustine thus writeth in Psal. 66. Ne putetis saith he ex alijs Scripturis petendum quod forte hic deest Thinke not saith he that it is to be found in any other writings if it be not in Scripture And in another place In Euangelio quaeramus nam si ibi non inuenimus vbi inueniemus Let vs saith he seeke to be resolued in the Gospell if we finde not there where shall we find it Ergo by the iudgemēt of Augustine there is no truth necessary to be knowen which is not to be found in the Scripture THE THIRD PART OF THE SEVENTH question whether there be any traditions beside Scripture concerning faith and manners The Papistes error 13 THey vnderstand by this word tradition doctrine preceptes and ceremonies with other vsages of the Church which are not written in the scriptures They do not say that all their traditiōs are necessary but they make diuerse kindes of them some are vniuersall obserued in the whole Church some particular some are free some necessarie some are Apostolicall inuented by the Apostles some Ecclesiasticall by the Church so thus they conclude all traditions decreed in Councels and iudged Apostolicall whatsoeuer the Church of Rome receiueth as Apostolicall are not to be doubted but to be Apostolicall indeed Secondly all Apostolicall traditions are of equall authoritie with the writings of the Apostles Bellarm. lib. 4. cap. 2. 9. and they are that part of the word of God which is vnwritten as well as the scriptures are that part which is written Let vs see what arguments they bring for these traditions 1 They geue an instance of certaine traditiōs as the Baptisme of infants and the not rebaptising of those which were before Baptised by heretikes We aunswere these two customes of the Church are grounded vpon scripture for as childrē were in the time of the law Circūcised so are they now vnder the Gospell Baptised and that promise Gene. 17. I will be thy God and the God of thy seede as it belonged to them and their children so doth it appertaine to vs and our children Concerning the other point that they whom heretikes haue once Baptised ought not to be Baptised againe S. Augustine doth proue it out of the scripture Ephe. 4. there is one Faith one Baptisme Ergo not to be repeated But now they come in with other traditions as the Lenton fast which they vse most fondly and superstitiously the eight Ecclesiasticall orders Bishops Prists Deacōs Subdeacons Acolythistes Readers Exorcistes Doore-keepers the worshipping of Images with many other these they would face vs out to be Apostolical traditions and to haue bene vniuersally obserued which are but their vayne brags and Thrasonicall crakes they shall neuer proue them vniuersall much lesse Apostolicall And because they finde no scripture to establish these their superstitious fantasies by they flye vnto tradition which is their onely hauen where they hope to finde succour but all in vayne Bellarm. lib. 4. cap. 9. Consul Whitacher quaest 6. cap. 4. 2 They proceede and alledge scripture for their traditions as that place Iohn 16.12 I haue many things to say but you can not beare them now Ergo say they there are many traditions not written We aunswere First it foloweth not because Christ declared not all things at that time that therefore he kept them from his Apostles all together Nay whatsoeuer afterwardes the Apostles learned of the spirite of God they had heard before of Christ for it was the office of the spirite but to put them in remembrance of Christes sayings Iohn 14.26 which they had heard before but vnderstood them not and so forgat them Wherefore these things which Christ forbeareth to speake are the same things which are cōteined in
deserue greater punishment then Iewes or Gentiles that they are more straightly obliged and bound by their couenant vnto God then the other and not onely as the Iesuite sayth because they haue tasted more of the goodnesse of God and so are more vnthankfull for there are two parts of the couenant betweene God and vs The Lord sayth Thou art my people and so enricheth them with knowledge and euery good thing The people say Thou art my God Hosh. 2.23 And thus as the Lord doth couenant with them so they doe binde themselues vnto God The breach of which couenant is that which stirreth vp principally the anger of God against vs. 2 Augustine vpon the 75 Psalme writeth thus Vouete reddite domino de◠vestro omnes communiter Quid debemus vouere credere in illum sperare ab illo vitam aeternam bene viuere secundum communem modum Make your vowes and pay them vnto God generally altogether What must we vow to beleeue in him to hope for eternall life to liue honestly not to steale not to commit adulterie These then are the common and generall dueties of Christians no other then we promised and vowed in baptisme THE THIRD PART CONCERNING VOLVNTArie vowes whether they be any part of the worship of God The Papists error 86 AL voluntarie vowes say they made by Christians as not to eate flesh not to drinke strong drinke or to liue vnmarried doe concerne the worship of God and thereby men are made more acceptable vnto him Bellar. cap. 16. 1 Iacob vowed to pay tithes Genes 28. Dauid to build a temple vnto God Psal. 131.2 But neither of these two were commanded them and yet they were properly referred to the seruice of God Ans. First we denye not as we haue sayd but that in the law and before there might be such voluntarie vowes yet it followeth not that there should bee any such now Secondly both those dueties were necessarie and commanded in generall though not in particular As first Iacobs vow was that the Lord should be his God vers 21. No man can denye but this was necessarie and a commandement Then seeing the Lord is his God it is also necessarie that he should acknowledge him by some externall worship as by appointing the Lord an house in that place and bringing oblations vnto his altars these are but particular duties that doe followe that generall commandement Secondly Dauid did vow that he was bound to doe being King of Israel namely to haue a care of the temple of God for thus he sayth to Nathan the Prophet I dwell in an house of Cedar trees but the Arke of God remaineth within the curtaines 2. Sam. 7.2 This belonged to the King of duetie as it was generally commanded all Israel Hagg. 1.4 but that Dauid was discharged of this care by the especiall warrant of God by the Prophet 2 Hebr. 13.16 To doe good and to destribute forget not for with such sacrifices God is pleased Intelligitur sayth Bellarmine de eleemosyna non praeceptae it must be vnderstood of almes which is not commanded Ans. As though all kind of almes and releeuing of the poore be not commanded for the works of charitie and to doe good are alwaies enioyned vs. Againe this place serueth nothing at al for vowes It seemeth he was hard bestead that had no better choise of places The Protestants WE grant that there are other kind of vowes then before we spake of which doe not directly concerne the worship of God neither are of things commanded vs nor yet is God thereby the better pleased but they serue onely as helps to make vs more fit vnto Christian dueties As a man that seeth he is by nature giuen to dronkennes doth vowe that he will take no strong drinke lest he should offend that way Another purposeth to fast thereby to tame his flesh and the more feruently to pray As Iob made a couenant with his eyes not to looke vpon a maide 31.1 But these things of themselues by the outward act are not the more acceptable vnto God neither is God by eating or not eating or looking or not looking the better worshipped as these things are considered in themselues Wherefore by the word of God we condemne all voluntary and superstitious vowes of men inuented to serue God by as vowes of chastitie of going in pilgrimage offering to Images and such like 1 S. Paul condēneth al voluntary worship of God which is inuented by man as vnprofitable though it haue a shew of wisedome in humblenes of mind and not sparing the bodie Coloss. 2.23 As such are the ordinances of the world in worshipping of Angels and in abstinence Touch not tast not handle not But such are all popish vowes a voluntary seruice of God euen in the same things which the Apostle taketh exception against for they make vowes to Angels to Saints vowes to keepe daies holy and to fast in them Ergo they are vnlawfull 2 Rom. 14.23 Whatsoeuer is not of faith is sinne that is grounded vpon knowledge out of the word Ergo all voluntarie vowes made to serue God by are to be abandoned because they haue no warrant out of Gods word Bellarmine answereth that the place is not so to be vnderstood but rather by faith is meant the conscience of man and so whatsoeuer is done against the conscience is sinne Ans. By faith is not vnderstood any conscience but the assurance of a right conscience which must needes be builded vpon the word for vers 22. S. Paul saith If thou hast faith haue it with God This cannot be spoken of a corrupt conscience which is not able to abide Gods trial but a right conscience established out of the word 3 Let vs heare Augustines iudgement Sunt multi qui vouent alius pallium alius oleum alius ceream ad luminaria noctis alius vt vinum non bibat per aliquot annos alius vt ieiunia certo tēpore faciat alius vt carnes non comedat Non est istud votum optimum neque perfectum adhuc melius volo non eligit Deus nec speciem tuam nec oleum tuum nec ieiunium tuum sed hoc quod hodie redemit ipsum offer hoc est animam tuam There are many that vow one a cloake another oyle another a waxe candle another that he will drinke no wine another that he will fast another that he will eate no flesh This is not the best kind of vowing God neither careth for thy comely apparell nor for thy oyle nor for thy fasting but offer that vnto him which he hath redeemed that is thy soule De tempor ser. 7. We see by this what account Augustine maketh of superstitious voluntarie vowes made with an intent to please God thereby THE FOVRTH QVESTION CONCERNING Monasticall vowes in particular THere are three kinds of vowes which belong vnto Monkerie the first is the vow of voluntarie pouertie the second the vow of obedience vnto the Monasticall presidents
other but all shall not passe through Purgatorie by their owne confession They are driuen to this shift to graunt that vers 13. the fire is taken in one sense namely for the sentence and iudgement of God and vers 15. in another that is for the flames of Purgatorie But who seeth not how absurd a thing this is that in an allegorie the same word and in the same place should be so diuersly taken Thirdly The day shall reueale it that is sayth Bellarmine the day of the Lord at the comming of Christ the Rhemists vnderstand the particular day of euery mans death so well they agree together But it is apparant that this is the meaning that the day that is the time shall declare it for God hath appoynted a time to examine euery mans doctrine by fire which is nothing els but the iudgement of God by the fire of his word whereby euery man in the day of his calling and conuersion shall knowe whether he hath preached aright or not Fulk The Protestants THat there is no such place of Purgatorie after this life but that here onely is the place of repentance and to be reconciled vnto God and that the soules departed are presently either receiued vp to heauen or thrust downe to hell thus it is proued out of the scriptures Argum. 1. The scripture maketh but two kinds of works either good or euill Ecclesiastes 12.14 But two sorts of men he that beleeueth shall be saued he that beleeueth not shall be condemned Mark 16.16 But two places heauen and hell Math. 25. Christ hath but two flockes one of sheepe at the right hand another of goates at the left and he saith to the one Come ye blessed to the other Goe ye cursed There are but two sorts of men therefore but two places Ergo no Purgatorie Bellarm. There shall be indeede at the comming of Christ but two places heauen and hell Purgatorie shall haue an end Ans. First you say your selues that there shall be two infernall places for euer Hell for the wicked and a Limbus for infants that dye vnbaptized and heauen that maketh three and now you say there shall be but two Secondly there are but two places now because there are but two sorts of men for the beleeuers are alreadie passed frō death to life Iohn 5.24 The vnbeleeuers are alreadie condemned Iohn 3.18 Thirdly Augustine consenteth with vs Non est vlli vllus medius locus vt possit esse nisi cum diabolo qui non est cum Christo There is no middle or third place but he must needes be with the diuell that is not with Christ. De peccator remiss merit lib. 1. cap. 28. And againe Tertium locum penitus ignoramus imo nec esse in scripturis sanctis inuenimus The third place beside heauen and hell we are vtterly ignorant of nay wee finde not in scripture that there is any Arg. 2. S. Paul saith that euery man shall receiue the works of his bodie according to that which he hath done either good or euill 2. Cor. 5.10 Therefore there is no place to cleanse and purge the soules of men after this life for then they should not receiue according to the works done in their flesh Bellarmine sayth that euen they whose sinnes are remitted after death doe receiue nothing but that which was done in the flesh for they deserued in their life time to be helped after death Ans. First as for desert we will shewe elsewhere that it hath no place before God neither in this life nor the life to come for the scripture sayth Blessed is he to whom the Lord imputeth no sinne not who deserueth remission of sinnes Rom. 4.6 Secondly this deuised and friuolous distinction doth not stand with the Apostles meaning for he speaketh of things actually done in the flesh not deserued to be done and of the workes of the bodie not of the soule of things perfectly done not begun onely or in choate and he vseth it as a reason to perswade men euen while they liue to be accepted of God vers 9.11 But if there might be any such helpe after death there needeth no such hast presently to be conuerted vnto God Argum. 3. Apocal. 14.13 Blessed are the dead from henceforth that dye in the Lord for they rest from their labours Ergo there is no Purgatorie for all the godly departed are at rest Bellarm. First it is not meant of all the godly but onely of Martyrs which dye for the name of Christ. Ans. As to liue in Christ Iesus is a phrase of scripture signifieth to liue godly in Christ 2. Timot. 3.12 so to dye in the Lord signifieth to dye in the faith of Christ 1. Thessal 4.16 Therefore this place is vnderstood of all the godly Bellar. 2. This word amodò from henceforth is not to be vnderstood straight after their death but straight after the day of iudgement thē they shal be blessed Ans. First by this reason none that are dead in Christ should be happie before that time And yet by your owne confession Martyrs are straightway receiued vp to heauen Secondly S. Iohn vseth this word elsewhere to signifie from this time forward as Iohn 1.51 Christ sayth to Nathanael From henceforth you shall see heauen open Rhemist Thirdly it may be also vnderstood of the soules of Purgatorie that are without danger of sinne and damnation and are put in vnfallible securitie of their saluation with vnspeakable comfort Ans. First so the Saints liuing are blessed being as well without feare of damnation Rom. 8.1 and are assured of their saluation Rom. 8.16 Secondly I pray you what rest or comfort can they haue that endure greater paine then any in this life And how can their consciences be quieted seeing their soules are so afflicted for bodies they haue none whatsoeuer they suffer is in soule how then can ioy and paine comfort and horror be together in the soule Fulk ibid. THE SECOND PART OF THE CIRCVMSTANces and other matters belonging to Purgatorie The Papists error 11 1. THey say it is an article of faith to beleeue that there is a Purgatorie and that he which beleeueth it not is sure to goe to Hell Bellarm. lib. 1. de purgatorio cap. 11. The Protestants WE hold that it is not onely an article belonging to the faith but contrarie to it and that though there were a Purgatorie yet it should not be necessarie to saluation to beleeue it First because the scripture hath not determined it which containeth all things necessarie to saluation Secondly the Greeke Church holdeth it not to this day they confesse no Purgatorie though they pray for the dead it were a hard matter therfore to pronounce them damned Thirdly Augustine doubted of it He sayth that there should be some such place after death non incredibile est it is not incredible vtrum ita sit quaeri potest aut inueniri aut latere fideles potest whether it be so or not
not that vpon the miraculous workes of Christ we should build the ordinarie dueties of Christians Augustine would haue told you that Christ is not to be imitated in such workes Non hoc tibi dicit non eris discipulus meus nisi ambulaueris supra mare aut nisi suscitaueris quatriduanum mortuum He saith not vnto thee Thou shalt not be my disciple vnlesse thou walke vpon the sea raise one that hath been dead foure daies But Learne of me for I am humble and meeke Secondly if prayer for the dead be vnto vs as the raising of the dead was to Christ then as all the dead are to be praied for so Christ should haue raised againe all that went then to Purgatorie or els by your conclusion he failed in charitie as we doe now if we pray not for the dead as you beare vs in hand Thirdly though the Saints departed and the faithfull liuing are members of the same bodie and so are bound in loue one to the other yet it followeth not that one should pray for the other They with vs and we with them doe wish and long to see the redemption of the sonnes of God accomplished Reuel 6.10.22.20 But charitie bindeth vs not one to pray for another because we knowe not one the particular needes of another Nay to pray for any departed is against the rule of charitie for loue beleeueth all things and hopeth all things 1. Corinthians 13.7 Wee ought to hope the best of the dead that they are at rest but in praying for them wee presuppose they are in miserie and so neede our prayers therefore wee hope not the best of them as charitie willeth vs. Argum. 2. Iohn 5. vers 16. The Apostle sayth There is a sinne vnto death for the which a man ought not to pray that is deadly sinne wherein a man dyeth without repentance but for other sinnes not vnto death whereof men repent themselues it is lawfull to pray Ergo we may pray for those that are departed not in deadly sinne for this place is properly to be vnderstood of praying or not praying for the dead because so long as a man liueth he may be prayed for because all sinnes are pardonable in this life Rhemist ibid. Ans. First a sinne vnto death is not onely finall impenitencie but sinne also against the holy Ghost such as was the sinne of Iudas and of the Pharisees Secondly though we should vnderstand it of finall impenitencie yet it is but a soâ—y argument some of the dead ought not to be praied for Ergo the rest may Thirdly the text cannot be vnderstood of praying for the dead for the text sayth not If any man see that his brother hath sinned not vnto death but If he see him sinning but the dead doe neither sinne nor are seene to sinne Fourthly whereas you say that all sinnes are pardonable in this life our Sauiour Christ saith contrary that the sinne against the holy Ghost can neuer be forgiuen neither in this world nor in the world to come Plura apud Fulk ibid. The Protestants TO pray for the dead is a worke neither pleasing before God because he hath no where commanded it nor auailable for them that are departed because they haue their iudgement alreadie While we liue let vs one pray for another but when we are gone the praiers of the liuing helpe vs not Argum. 1. The ground of this popish opinion of prayer for the dead is their superstitious deuise of Purgatorie for none els doe they hold it lawfull to pray for but for the soules onely in Purgatorie But there is no Purgatorie as we haue shewed before after this life our purging is onely in this life Christ hath by him selfe purged our sinnes Hebr. 1.3 Christ his bloud is the chiefe and onely purgation of our sinnes there are also other inferiour and ministeriall purgings whereby that onely soueraigne purging is made beneficiall and applied vnto vs as the inward operation and worke of the spirit is compared to fire Math. 3.11 1. Corinth 3.13 There is also a purging fire of affliction compared by the Prophet to fullers sope Malach. 3.3 There also shall be a third purging fire in the day of the Lord 1. Pet. 3.7 when as the corruption and mortalitie of our bodies shall be purged away and then shall our mortalitie put on immortalitie 1. Corinth 15.53 Other Purgatorie after this life we acknowledge none Seeing then that there are no soules in Purgatorie and for none els it is lawfull to pray but for the soules tormented in Purgatorie it followeth that we are to pray for none at all that are dead Argum. 2. No prayer is acceptable to God without faith We must pray without wauering and doubting Iames. 1.6 But so can we not pray for the dead for we cannot tell in what case they are for whom we pray whether they be in heauen hell or purgatorie and therefore we cannot assure our selues that our prayers are heard but must needes pray with great doubting and wauering of the mind Ergo such praiers are in vaine Iames 1.7 Argum. 3. Our praiers profite not the dead because there is no place after this life for repentance or remission of sinnes for this should be the end and intendment of our praier that they might be released of their sinnes and eased of their paine There is no remission of sinnes after death because there is no true repentance repentance there is none because there can be no amendment of life which alwaies followeth repentance for Iohn Baptist that was a preacher of repentance bid not onely the people to repent but to bring forth fruites worthie repentance Math. 3.2.8 So saith the Prophet Ezechiel If the wicked will returne from his sinnes and doe the thing that is lawfull he shall liue and not dye 18.21 There are two parts then of repentance as Isay sayth Cease to doe euill learne to doe well 1. Isay. 16.17 But there is no place of working out of the bodie Ergo then no repentance To this Augustine agreeth Non est apud inferos poenitentia ad salutem proficiens ecce nunc tempus est salutis nunc tempus remissionis In hac vita poenitentiae tantum patet libertas post mortem nulla correctionis est licentia De tempor serm 66. In hell or among the dead there is no repentance vnto saluation behold now is the time of saluation the time of forgiuenes In this life onely haue men libertie to repent after death there is no place for amendment What is become now I pray you of your Purgatorie repentance after this life there is no saluation to be had because there is no remission of sinnes no remission of sinnes because there is no repentance there is no repentance because there is no amendement Rhemist Our Sauiour saith Math. 12.32 that blasphemie against the spirit shal neither be forgiuen in this world nor the world to come Ergo some sinnes may be forgiuen in the world
the doctrine deliuered in scriptures we doe not refuse though we be not bound to beleeue any mans report of such miracles but onely the writings of the Apostles and Euangelists so we affirme that there is no such necessitie of miracles as in times past neither that we are to be pressed to shewe miracles seeing we professe the ancient Apostolike faith which hath been alreadie confirmed by the miraculous workes of our Sauiour Christ and his Apostles Wherefore we condemne the fabulous histories and reports of popish Saints whose liues are fuller of miracles if we wil beleeue them then were the liues of Christ and his Apostles Nay there is nothing almost done in their seruice but by a miracle Christs bodie present in the Masse by a miracle Diuels chased away with holy water Saints know their thoughts heare their prayers are present here and there their bodies many yeeres kept from corruption and all by miracles I conclude this poynt with Augustine Aut non sunt vera quae dicuntur aut si haereticorum aliqua mira facta sunt magis cauere debemus Either they are not true miracles which they boast of or if they be we must beware and take heed of them the more The Papists error 35 SEcondly they doe as much maintaine their fabulous visions and apparitions as lying miracles as how Christ came in a pilgrims weede to Gregories table of hospitalitie Rhemist Hebr. 13.2 Peter beleeued the vision and apparition shewed to Cornelius at his report before it was written Ergo we ought to beleeue visions not written in scripture Rhemist Act. 10. sect 3. The Protestants FIrst that of our Sauiour Christs appearing is an hereticall fable and impugneth the article of our faith concerning Christs ascension into heauen and there remaining till his second comming Secondly Peter was not bound to beleeue Cornelius vision till he had been by vision admonished himselfe the Apostles which were then endued with the gift of discerning spirits could better iudge of true visions then any man now can yet we refuse not to giue credite to visions when they are as crediblie reported vnto vs as this was to Peter but no vision nor miracle nor angel from heauen shall drawe vs away from the doctrine of the scriptures to beleeue errors Lastly we denye not but that they may haue visions but such as one Vincentius bragged of that wrote against Augustine concerning the originall of the soule He sayd that another Vincentius who had been a captaine or chiefe Donatist appeared vnto him in vision and bad him write those bookes to whom Augustine thus answereth Ille qui se transfigurat in angelum lucis in eo tibi est transfiguratus quem tu fuisse veluti angelum lucis credidisti He that can transfigure himselfe into an angel of light did transfigure himself into the shape of that man whom thou esteemedst as an angell of light Such apparitions they may haue and yet no great cause to boast of them The Papists THirdly they say that the power of working miracles was in the Apostles actually error 36 and that they properly did giue health and other things by their miraculous gift though they receiued the force and vertue of God And therefore they finde fault with vs because we giue this note A miracle done by Christ by the hands of the Apostles First Peter sayth That which we haue giue we to thee Act. 3.6 Secondly we must not thinke that they had no more power then as dead instruments in the workmans hand Rhemist in hunc locum The Protestants WE both agree that the power of working miracles was giuen of God but herein we differ they think that this power was inherent in the Apostles and that hauing once receiued this power of God they could execute it themselues like as a man hauing the power of sense and mouing by nature moueth and seeth when he list himselfe But we hold against the Pelagians Gratiam dei ad singulos actus dari that the grace of God is daylie infused and we haue need of it for euery act it is not sufficient once generally to haue receiued it So then the Apostles were but the instruments of Christs working he is better sayd in them and by them to worke miracles then they in and by him Neither doth it followe that they are dead instruments for the horse I trowe that draweth in the plough is no dead instrument yet he hath neede for euery boute and turning to haue a driuer and a guide truely we are as vnfit for the Lords yoke by nature as the horse is for the plough and therefore haue need of the Lords continuall direction The Apostles then gaue that they had not as owners but as the Lords agents and instruments of his working Augustine thus writeth Maiora quam ipse fecit dicit eos facturos sed in eis vel per eos se faciente He saith they shall doe greater workes then he that is himselfe working in them or by them Ergo Christ wrought miracles by the hands of the Apostles they were his liuely instruments in working The Papists error 37 FOurthly they doe greatly triumph and reioyce for the miracles which are wrought by the vertue of holy reliques First the woman was healed by touching the hemme of Christs garment Ergo vertue in holy reliques Rhemist Secondly napkins that had touched S. Paules bodie wrought miracles by the vertue giuen vnto them Ergo reliques may Act. 19. vers 12. Rhemist The Protestants Ans. TO the first first the vertue was not in the hemme of Christs garment but he sayth it proceeded from himselfe Luk. 8.46 Secondly it was her faith that healed her for many that thronged Christ touched his garments but receiued no benefite neither was there any vertue in his garments when the souldiers parted them amongst them Thirdly if it pleased the Lord to vse some externall signes as of oyle clay spittle in healing of men yet haue we no warrant that he will doe the like by touching of reliques To the second first the napkins brought from Paul had no such vertue in them for the text is plaine that they were wrought by the hands of Paul Secondly not all that touched them were presently healed Thirdly they were but as signes and tokens to the diseased that the Apostle when it pleased God might dispense miracles euen when he was absent Lastly if they haue to this day miracles wrought by the reliques monuments of Saints I feare me nay I dare say they are no better then the Donatists miracles were either figmenta mendacium hominum vel portenta fallacium spirituum either the glosings and fables of lying men or the strange workings of deceiuing spirits THE FIFTH QVESTION CONCERNING Images and of the signe of the Crosse. THe first part concerning Images is subdeuided into certaine other articles and poynts First of the difference of Idols and Images Secondly whether it be lawfull to haue Images Thirdly if it
spake and where else speaketh Christ but in the scriptures Ergo the forme of Baptisme is the word of Christ prescribed and commanded in the scriptures Away therefore with your vncertaine and deceitfull traditions Our Baptisme is builded vpon a surer foundation namely the word of God THE THIRD QVESTION OF THE necessitie of Baptisme The Papists THey affirme that Baptisme is simply necessarie to saluation by Gods appointment error 100 so that all which die vnbaptized vnlesse the want of Baptisme be recompensed either by Martyrdome or penance must needes perish and be depriued of eternall life Concil Trident. sess 7. can 7. Bellarm. lib. 1. de baptism cap. 4. Argum. Iohn 3.5 Our sauiour Christ saith Vnlesse a man bee borne of water and the spirite he cannot enter into the Kingdome of GOD Ergo it is necessarie to saluation to bee baptized Bellarm. ibid. Rhemist in hunc locum Ans. First it is not necessarie by water here to vnderstand materiall water but the purifying grace of Christ which is called the water of life Iohn 4.11 Water then is here added as an Epithete of the spirite because it clenseth and purgeth as water as Iohn 7.38 He that beleeueth out of his bellie shall flowe riuers of waters of life Quid aqua sit saith Augustine euangelium interroga Inquire of the Gospell what this water is Then it followeth vers 39. This spake hee of the spirite which they that beleeued in him should receiue By water then it is no rare thing to vnderstand the spirite Secondly Why may not water bee here figuratiuely taken to expresse the working of the spirite as fire is added to the spirite Matth. 3.11 He shall baptize with the holy Ghost and with fire What greater necessitie is there in this place to vnderstand water literally then fire in the other Thirdly as you expound these wordes of Baptisme so yee doe applie another place Iohn 6.53 to the other Sacrament Vnlesse you doe eate the flesh of the Sonne of man and drinke his blood you shall not haue life in you If this bee spoken of the Sacramentall eating and drinking of Christ as the Rhemists take it then belike there is as great necessitie of the Eucharist as of Baptisme and so indeede Augustine sometime thought that the one was as necessarie to saluation as the other Sine Christi carne sanguine nec paruuli vitam habere possunt in semetipsis Without the flesh and blood of Christ neither can infants haue life in themselues And therefore it was the custome of those times to giue of the Sacrament to children Paruulis adhuc infirmis stillantur quaedam de sacramentis some part of the Sacrament is instilled and powred into the mouthes of young and tender children But our aduersaries in no wise will admit that the Eucharist is as necessarie as Baptisme wherefore they doe thus comment vpon our Sauiours wordes that they also doe eate the flesh of Christ and drinke his blood which ioyne in heart and desire to be partakers of the Sacrament and so mystically and spiritually doe receiue it Rhemist Iohn 6. sect 8. And why I pray you may there not be as well a mysticall and spirituall receiuing of Baptisme without the Sacrament as of the Eucharist or Lords Supper seeing this place Iohn 6.53 doth as necessarily enforce the receiuing of this Sacrament as that place Iohn 3.5 doth lay a necessitie of Baptisme The Protestants WEe acknowledge no greater necessitie in Baptisme then in the other Sacrament both which wee grant to be necessarie as helpes and proppes and profitable meanes to increase our faith but not so simplie necessarie as that without them there being no neglect or contempt had of them it were impossible to be saued Argum. 1. The children of the faithfull are holy already euen before they are baptized for they are within the couenant and to them also belongeth the promise The Lord saith I will be thy God and the God of thy seede Genes 17.7 And Saint Paul saith that the children of the faithfull are holy 1. Corinth 7.14 If the Lord then be the God also of children if they be holy being borne of the righteous seede how can they possibly perish although they die vnbaptized Argum. 2. Circumcision was as necessarie to the Israelites as Baptisme is to vs but their children which died before the eight day when they were to bee circumcised perished not for Dauid doubteth not to say of his child that died the seuenth day I shall goe to him hee cannot returne to me 1. Sam 12.18.23 He pronounceth that the child was saued Ergo neither children dying without Baptisme now are condemned Argum. 3. The holy Ghost may be giuen without Baptisme so it bee not contemned and neglected when it may be had therefore life eternall may be had without Baptisme for the holy Ghost is able without the sacrament to regenerate vs and bring vs to eternall life The first is proued Act. 10.47 Who can forbid water that these should not be baptized which haue receiued the holy Ghost as well as wee They had the holy Ghost before and without Baptisme as Augustine saith Adhuc loquente Petro non dico nondum imponente manum sed nondum baptizante venit spiritus sanctus While Peter yet spake before he laid on his hand or Baptized them the holy Ghost came Ergo Baptisme not necessarie Argum. 4. You your selues make two exceptions of Martyres and them that doe penance which may be saued without Baptisme Ergo Baptisme is not simplie necessarie And if our Sauiour speake of Baptisme Iohn 3.5 as yee say he doth there is no priuiledge for any no not for Martyres for all must bee borne of water and the spirite that is say you baptized Neither are your two exceptions generall enough for the theefe vpon the crosse was saued and yet neither died a Martyr for he himselfe confesseth that he was righteously punished Luk. 23.41 neither did he any such penance or made any such satisfaction as you require AN APPENDIX WHETHER THE want of Baptisme may bee by any other meanes supplied The Papists OVr aduersaries make three kindes of Baptisme Baptismum fluminis baptismum sanguinis baptismum flaminis error 101 the Baptisme of water the Baptisme of blood which is Martyrdome and the Baptisme of the spirite which is contrition and penance by these two the first say they may be supplied They affirme that Martyrdome and penance or contrition doe by the very act or worke wrought remit sinnes and iustifie the workers and not in respect of the faith onely which is in Martyrs or penitent persons Bellar. cap. 6. lib. 1. de baptism Argum. The Innocents which were slaine by Herod were saued onely by their Martyrdome they had neither faith nor workes So the theefe vpon the Crosse was not onely iustified by his faith but by the act and worke of contrition Ans. First it is not necessarie to hold all those children to be
lauer of regeneration and word of Sanctification all the sinnes in men regenerate are healed yea euen those which by humane ignorance afterward are committed Non vt baptisma quoties peccatur toties repetatur sed quia ipso quod semel datur fit vt non solum anteà verùm etiam posteà quorumlibet peccatorum venia fidelibus impetretur Not that Baptisme so oft as a man sinneth is to bee repeated but by vertue of that which is once giuen it commeth to passe that the faithfull haue remission of their sinnes not onely before but also after Ergo Baptisme hath it force not onely for the present but it reacheth vnto the time following THE THIRD PART OF THE LIBERTIE and priuiledges obtained by Baptisme The Papists 1. THey haue defined that a man by Baptisme is not onely debitor fidei sed etiam vniuersae legis Christi implendae error 109 not onely a debter of the faith but is made a debter to performe the whole law of Christ Concil Trident. sess 8. can 7. that is Baptisme is not onely a signe of free iustification by faith neither doth he which is baptized professe himselfe onely by faith to bee iustified but partly also by his workes and the keeping of the commandements of Christ. The Protestants Ans. IN Baptisme wee make profession of our obedience to die vnto sinne and rise vp to newnes of life Rom. 6.2 yet not thereby to bee iustified but in being baptized wee shew our faith and hope onely to looke for remission of sinnes and saluation of our soules by the death of Christ. Argum. 1. Circumcision in place whereof Baptisme is giuen to vs is called by the Apostle a seale of the righteousnes of faith Rom. 4 11. not of the righteousnes of workes much more then is Baptisme which is a Sacrament of the Gospell a pledge vnto vs of the iustice of faith Argum. 2. By Baptisme we are freed from the curse of the lawe for it is a Sacrament of the death of Christ and of all the benefites thereof and Christ by his death hath borne for vs the curse of the lawe Galath 3.13 But if by Baptisme we binde our selues to the obseruance of the lawe to bee iustified and finde life thereby we must needes fall into the curse because we are not able to keepe the commandements Wherefore seeing Baptisme deliuereth vs from the curse it also exempteth vs from the workes of the lawe The Papists error 110 2. ALthough Christians are bound by solemne vow in Baptisme to walke in obedience before God and to keepe his commandements yet are they not therefore freed and exempted from the obseruance of the lawes and ordinances of men the which they are bound in conscience to keepe and vnder paine of damnation Bellarm. cap. 16. The Protestants BAptisme onely bindeth vs to keepe the commandements of God and so far forth also to obey men as they commaund things lawfull but wee must not be brought in bondage to mens traditions and obseruations seeing we are the Lords free men and by Baptisme consecrate to his seruice Argum. Math. 28.19 Goe and teach baptizing them c. and teaching them to obserue all that I haue commanded you Ergo Baptisme bindeth vs onely to the obseruation of Gods precepts 1. Corinth 7.23 Yee are bought with a price be not the seruants of men Baptisme is a signe of the death of Christ the price of our redemption Ergo wee are freed from all meere humane seruice in receiuing of Baptisme For this cause is it called the Baptisme of Christ Augustine saith Paulus dixisse legitur euangelium meum baptismum autem Christi nemo Apostolorum ita vnquam ministrauit vt auderet dicere suum Paul is read to haue said My Gospell but neuer any of the Apostles durst call the Baptisme of Christ their Baptisme Ergo seeing it is the Baptisme of Christ and we are onely baptized in his name not in our owne name or the name of men wee must onely hope to bee saued by faith in him and become his seruants wholly THE SEVENTH QVESTION OF THE difference betweene the Baptisme of our Sauiour Christ and the Baptisme of Iohn The Papists THe Baptisme of John they say was of another kinde then Christs Baptisme was neither was it sufficient without Christs Baptisme nor had the error 111 like force or efficacie as his Baptisme had and therefore such as had been baptized of Iohn were afterward admitted to Christs Baptisme Concil Trident. sess 8. canon 1. Bellarm. lib. 1. de baptis cap. 20.21 Argum. 1. Matth. 3.11 Iohn himselfe saith I baptize you with water but hee shall baptize you with the holy Ghost Ergo Iohns Baptisme and Christes not all one for Iohns Baptisme gaue not the holy Ghost Bellarm. ibid. Ans. Iohn speaketh not of diuerse Baptismes but of diuerse operations and ministeries in one and the same Baptisme for Iohn as all other ministers doe did but giue water and Christ working together with them giueth the holy Ghost But it will be answered that Iohn saith not he dooth baptize but hee shall baptize Ergo Christ did not baptize together with Iohn by his spirite Ans. The same Iohn in another place speaketh of Christ in the present tense Iohn 1.33 This is hee which baptizeth with the holy Ghost Ergo Christ did both then baptize with his spirite and afterwards also more manifestly when the giftes of the spirite began to bee shed forth more plentifully vpon men Argum. 2. Saint Paul baptized twelue men at Ephesus with Christs Baptisme that had receiued Iohns before Act. 19.4.5 Ergo Iohns Baptisme was not the same that Christs was Bellarm. Ans. There can be no such thing gathered out of that place for those words in the fifth verse When they heard this they were baptized in the name of the Lord Iesus are part of the narration which Paul maketh of Iohns manner of Baptisme so that the sense is this they that heard Iohns doctrine were baptized in the name of the Lord Iesus It is not so to be read as though they were baptized againe of Paul but he laieth onely his hands vpon them that had before receiued the Baptisme of Iohn The Protestants THat Iohns Baptisme was not diuerse from Christs Baptisme but was all one with it in propertie and effect and that they which were baptized by Iohn were baptized into the name of Christ and therefore needed not againe to bee baptized thus it is made manifest out of Scripture Argum. 1. Iohns Baptisme differed not in the matter of the Sacrament for he baptized with water as Christs Apostles did There was also the same forme of both the word of God for Iohn also taught the people to beleeue in Iesus Christ that was to come Act. 19.4 There was also the same scope and ende of Iohns Baptisme For hee preached the Baptisme of repentance for remission of sinnes Mark 1.4 Ergo it was the same with the Baptisme of Christ. Argum. 2. If
we made partakers of the bodie and blood of Christ but this fayth the wicked cannot haue The first part is proued out of the Gospell He only that drinketh of the blood of Christ shall neuer thirst agayne Iohn 4.14 He that shall neuer thirst must beleeue in Christ Iohn 6.35 Ergo he onely that beleeueth doth drinke the blood of Christ. So Augustine saith Nolite parare fances sed cor non quod videtur sed quod creditur pascit doe not prepare your iawes but your heart it is not that which is seene but what is beleeued that nourisheth Ergo Christ must bee receiued by faith therefore Infidels or vnbeleeuers cannot receiue him Argum. 2. Whosoeuer eateth the flesh of Christ and drinketh his blood shall haue eternall life Iohn 6.54 But the wicked haue not eternall life Ergo they neither eate nor drinke Christ. Augustine sayth De mensa dominica sumitur quibusdam ad mortem quibusdam ad vitam res verò cuius sacramentum est omni homini ad vitam nulli ad exitium quicunque eius particeps fuerit From the Lords table some doe receiue vnto life some vnto death but the thing whereof it is a sacrament worketh in all to life in none to death whosoeuer are partakers of it But the bodie and blood of Christ are the things signified in the sacrament Ergo whosoeuer receiueth them hath life thereby the wicked then receiue them not THE SECOND PART OF THIS CONTROVERSY CONCERNING the Popish Masse THis part likewise comprehendeth diuers questions 1 Of the diuers representations of the death and sacrifice of Christ. 2 Of the sacrifice of the Masse the name thereof and of the sacrificing priesthood 3 Of the vertue and efficacie which they falsely ascribe to the Masse 4 For whom the sacrifice of the Masse is auaileable whether for the quicke and the dead 5. Of priuate Masses 6. Of the manner of saying and celebrating Masse 7. Of the ceremonies which they vse in the idolatrous sacrifice of the Masse some goe before some are obserued in the celebration thereof 8. Of the forme of the Masse which consisteth partly of the Canon and of the preface to the Canon where we are to shew the foule and heretical blasphemies which in great number are belched out by them in the Masse Of these now in their order THE FIRST QVESTION OF THE DIVERS representations of the death of Christ. The Papists THey are not contented with that one liuely representation of the death of Christ which is exhibited in the Lords Supper but they haue brought in error 126 two more beside that and so make three in all the first say they is simplex repraesentatio a simple and plaine representation of the death of Christ which is done so often as the Sacrament is receiued the second is Repraesentatio ad vinum A liuely and full representation of Christs death which they doe vse yearely to set forth by solemne gestures apparell and other ceremonies vpon Good Friday as it is commonly called before Easter when they doe make nothing else but a Pageant play of the Sacrament the third representation is also a sacrifice beside and that is the sacrifice of the Masse Bellarm. de Missa lib. 1. cap. 1. The Rhemists make a fourth representation beside which is in the solemne receiuing of the Communion at Easter So then first Christs death is shewed forth by the Sacrament of the Eucharist all the yeare long as it hangeth in the pixe or when it is carried to house the sicke Catechism Rom. pag. 408. Secondly it is represented once in the yeere by their solemne Pageant vpon good Friday when there is no Sacrament consecrated but an histrionicall expressing by certaine gestures and actions the manner of Christs crucifying Thirdly in the continuall sacrifice of the Masse Christ his death is represented And lastly in the solemne receiuing at Easter for then especially the mysterie of Christ our Paschall lambe is commended to the people to be eaten with all sinceritie in the Sacrament and so doe the Rhemist expound that place of Saint Paul Let vs keepe feast or holy day not with the leauen of malitiousnes 1. Cor. 6.8 literally applying it to the feast of Easter Rhemist in hunc locum The Protestants FIrst we are taught by the word of God that by eating the bread and drinking of the cup in the Sacrament not by gazing looking lifting vp turning hanging vp bread in pixes or by any such meanes but onely as we haue saide is the Lords death shewed forth and represented 1. Corinth 11.26 Wee acknowledge therefore one onely Sacramentall representation of Christ and no more in the Lords Supper the sacrifice of the Masse we iudge to bee an abominable idol as afterward shall be shewed Secondly it is a foule absurditie to make any representation of Christs death by bare gestures shewes and actions of the bodie without any Sacrament as they doe in their popish pageants vpon Christs Passion daye for at that time there is no Sacrament consecrated Eckius cap. 15. But the Priest by certaine gestures and motions of the bodie in bowing bending casting abroade his armes and such like dooth resemble Christ crucified Bellarm cap. 1. But to call this a liuely representation being done without a Sacrament and the other in the Sacrament simplicem repraesentationem but a simple and plaine representation is too great presumption wherein they prefer their owne superstitious deuises before the ordinance of Christ. Thirdly that place of Saint Paul is vnfitly applied to the celebration of Ester Augustine expoundeth it far otherwise Diem festum celebremus non vtique vnam diem sed totam vitam in azymis synceritatis veritatis Let vs keepe holy day not one onely day but all our life long in the vnleauened bread of purenes and trueth So then in Augustines iudgement the Apostle had no relation to any certaine time which he would haue kept holy but to the reformation of the whole life THE SECOND QVESTION OF THE sacrifice of the Masse and the Priesthoode thereto belonging THE FIRST PART OF THE name and terme of Masse The Papists error 127 THere are diuerse opinions amongst them concerning the originall of this name Some say it is called Missa the Masse Quia oblatio preces ad Deum mittantur Hugo de S. Victore Others quod Angelus a Deo mittatur quisacrificio assistat Because an angell is sent of God to bee assistant at the Masse Thom. Aquinas 3. part quaest 83. artic 4. Some of the hebrue worde Missath Deut. 16. which signifieth an oblation Some ex missis donarijs symbolis of the giftes and offerings sent or put in before the Communion But what beginning soeuer it had they doe now generally take the Masse for that solemne action whereby the Sacrament is made a sacrifice and offered vp to God Bellarm. lib. 1. de missa cap. 1. The Protestants WE doe not greatly force vpon this name for both the name
redeeme his brother or giue a price to God for him Psalm 49.8 Augustine vpon those words Iohn 16.23 Whatsoeuer yee shall aske in my name he will giue it you Exaudiuntur quippe omnes sancti pro seipsis non autem exaudiuntur pro omnibus vel amicis vel inimicis c. The Saints are heard praying for themselues but they are not heard praying for all their friends or enemies because it is not said simplie He will giue but He will giue to you Ergo much lesse can they satisfie for others if their praiers bee not heard alwaies for others THE EIGHT QVESTION OF INDVLgences and penall iniunctions THE FIRST PART WHETHER PEnall and painefull workes are necessarie vnto repentance The Papists NOt onely amendement and ceasing to sinne or repentance in heart before error 21 God is alwaies enough to obteine full reconcilement but there must bee outward penaltie correction and chastisement beside Rhemist 2. Corinth 2. sect 2. Argum. The incestuous person was rebuked of many 2. Corinth 2.6 which word implieth beside his inward repentance outward correction and chastisement The Protestants Ans. WEe acknowledge that in notorious sinnes and offensiue to the Church as this of the young mans was inward repentance is not sufficient but that after sharpe discipline by the outward testification of sorrow and publike confession satisfaction must bee made to the Church but it followeth not that this course should be taken for all sinnes which a man repenteth him of And yet wee graunt that outward signes of our sorrowe are alwaies necessarie in true repentance not as satisfactorie meanes to redeeme our sins but onely as infallible tokens and effects of our repentance As Augustine saith Satis durus est cuius mentis dolorem oculi carnis nequeunt declarare Hee is hard harted the griefe of whose minde the eyes of his flesh doe not shew forth de poenitent cap. 9. Argum. There are but two essentiall partes of repentance and true conuersion vnto God To turne from our sinnes and leade an holy life So saith the Lord by the Prophet If the wicked will returne from his sinnes and keepe all my statutes Ezech. 18.21 This is all God requireth without any other penall workes wherefore ceasing from sinne and amendement of life which necessarilie include the true sorrow and conuersion of the heart are sufficient for repentance THE SECOND PART BY WHOM penall workes are to bee inflicted The Papists error 22 THe priests onely they say haue power to enioyne workes of penance as affliction of bodie mulct penaltie correction by almes-deedes fasting abstinence and such like Conc. Trid sess 14 can 15. Rhemist 2. Corinth 2. sect 2. Argum. To them is giuen authoritie to binde and loose Ergo to enioyne penance Bellarm. cap. 5. lib. 4. The Protestants Ans. 1. SOme kinde of mulctes Church discipline is not to deale withall as bodily punishment and pecuniarie fines which are to be imposed at the discretion of the magistrate Secondly we grant a wholsome vse of the keyes in Church discipline in punishing and clensing of notorious offenders in the open face of the congregation but priuately to enioyne men penance for their secret sinnes is an Antichristian yoke Argum. True repentance is a free worke not of compulsion or coaction Saint Paul exhorteth men to iudge themselues that they bee not iudged 1. Corinth 11.31 But now when penance is laid vpon a man and not voluntarilie taken of himselfe hee is iudged rather of another hee doth not iudge himselfe Augustine saith Quem poenitet punit seipsum prorsus aut punis aut punit Deus vt ille non puniat puni tu Hee that repenteth punisheth himselfe either thou punishest or God if thou wilt not haue God to doe it punish thy selfe A man therefore must punish himselfe he must not be punished of another in his repentance to Godward for of outward chastisement to the world now is not the question THE THIRD PART OF PARDONS and Indulgences The Papists 1. THe principall Magistrates of the Church are no lesse authorized to pardon then to punish to remit the temporall punishment due to sinners error 23 the offence being first forgiuen which wee call an Indulgence or pardon Rhemist 2. Corinth 2.4 Concil Trid sess 25. Argum. To whome you forgiue any thing I forgiue also 2. Corinth 2.10 Here the Apostle forgiueth the young man a peece of his punishment when he might haue kept him longer in penance for his offence Rhemist ibid. Ans. 1. Wee denie not but that the Church may release such publike exercise of humiliation which is enioyned offenders for triall of their repentance and some satisfaction of the Church when it seeth that they are sufficiently humbled But it followeth not that the Church therefore may dispence with any necessarie part of repentance towards God Secondly whereas you say the Apostle notwithstanding his rebuke was sufficient might haue kept the young man still in temporall punishment it is cleane contrarie to the Apostles owne rule who perswadeth the Corinthians to forgiue him least he should bee ouercome of too much heauines vers 7. The Apostle therefore would neither forgiue nor release him before they had forgiuen him and hee had satisfied the whole Church verse 10. Neither would hee keepe him longer in punishment hauing once sorrowed sufficiently verse 6. The Apostle therefore did neither binde nor release him at his owne pleasure but as hee sawe repentance to bee wrought in the offender The Protestants THe power which the Pope and popish Bishops doe challenge vnto themselues in giuing Pardons and Indulgences is most blasphemous 1 They doe take vpon them to release both the punishment of this life and the paines of purgatorie also and say that their pardons profite both the dead and the liuing Bull. Leon. 10. 2 They pardon not only the punishment but the sin both past and to come for dayes yeares hundreds thousands of yeeres how so euer the Rhemists would beare vs in hand that an indulgence is a release but of the punishment Such was the first Iubile pardon granted by Boniface 8. an 1300. And another by Leo the 10. an 1513. See also the Boston pardons graunted by Pope Innocent Pope Iuâ—ye Pope Clement which gaue them release of all their sinnes for fiue hundred yeares Fox pag. 1178. 3 And which filled vp the measure of iniquitie they set their pardons to sale as in Pope Leo his time his pardoners for ten shillings would giue to any man power to deliuer one soule at his pleasure out of purgatorie Argum. The scripture saith that God onely forgiueth sinnes Mark 2.7 And that Christ no otherwise then as God forgaue sinnes vers 10. His Apostles onely as his ministers and Ambassadors and in his name declare and pronounce remission of sinnes 2. Corinth 5.19 Wherefore there is no such power giuen vnto men at their pleasure to binde or loose Augustine saith Non secundum arbitrium hominum tenentur aut soluuntur peccata
works which were done of the heathen without faith and of carnal men before they are called how goodly soeuer they seeme in the sight of men are nothing els but peccata speciosa glorious and goodly sinnes Argum. Whatsoeuer is not of faith is sinne Rom. 14. And without faith it is impossible to please God Heb. 6.6 Seeing then they could not please God with their faithlesse workes they must needs be in danger of his wrath Augustine writeth thus Si ad consequendam beatam vitam quam nobis fides quae in Christo est promittit nihil prosunt homini virtutes nullo modo possunt verae esse virtutes If mens vertues helpe them not towards the attaining of eternall life which is promised onely by faith in Christ they cannot be said truely to be vertues but such are the workes of men before they haue faith Ergo if they be not vertuous actions what are they els but vicious and sinfull THE SECOND QVESTION CONCERNING the law with the seuerall partes thereof THe partes of this question are these First whether it be possible in this life to keepe the law Secondly whether iust men doe sinne Thirdly of the workes of supererogation Fourthly whether God be to be serued for hope of reward or feare of punishment Fiftly of the vse and office of the Law THE FIRST PART WHETHER IT BE possible in this life to keepe the Law The Papists 1. IF any man say that the precepts and commandements of God vnto a man error 66 iustified and in the state of grace are impossible to be kept let him be accursed Concil Trid. sess 6. can 18. Argum. Rom. 8.4 That the righteousnes of the Law might be fulfilled in vs Ergo the law of God by the grace of Christ may be kept and the keeping therof is our iustice S. Iohn also saith The commandements of God are not heauy 1. Ioh. 5.3 And our Sauiour saith His yoke is sweete and his burden light Ergo the commandements of God are possible to be fulfilled in this life The Protestants Ans. FIrst the Apostle saith not that the law is fulfilled by vs but in vs by Christ who is made our righteousnes and sanctification by faith 1. Cor. 1.30 The law remaineth still impossible to be kept by vs through the weakenes of our flesh neither doth God giue vs ability to keep it but Christ hath fulfilled it for vs we notwithstanding being bound to walke in obedience to the commandements of God which is farre off from perfection or keeping the law as Gods iustice requireth 2. To him that is borne of God and his sinnes pardoned by the grace of Christ the commandements of God are not grieuous not because they can perfitly be fulfilled but because strength is giuen to keepe them in part and the curse of the law is taken away and our transgressions answered in Christ. Argum. 1. If it were possible for any man to keepe the law it is possible in this life to be without sinne But if any man say he hath no sinne he is a liar 1. Ioh. 1.8 Argum. 2. S. Iames saith 2.10 If a man should keepe the whole law and yet faile in one point is guiltie of all He then that will keepe the law must keep it perfectly and not faile in the least point but so is no mortall man able to doe wherefore it is an horrible blasphemie to say that it is possible for any mortall man to keepe the whole law Augustine thus expoundeth that place Philip. 3.15 Let vs as many as be perfect be thus minded by the which place the Rhemists would proue a perfection of iustice in this life Potest quis esse perfectus iustitiae cognitor licet non sit perfectus effector A man may know the rule of iustice perfectly though he be not a perfect doer he vnderstandeth a perfection of knowledge not a perfection of iustice The Papists 2. THey say that those sinnes which they call veniall that is the lesser smaller error 67 offences doe not hinder the iustice of men but that they may truly be called and are indeede iust for all those sinnes and may notwithstanding them keepe the law of God and be free from the curse thereof which is laide vpon mortall and great sinnes not veniall and smaller offences Rhemist 1. Iohn 1. sect 5. Galath 3. sect 4. The Protestants THat men are iust before God for all their daily transgressions of frailetie and manifolde infirmities by the righteousnes of Christ made theirs by a liuely faith we deny not but that there is no perfect inherent iustice in themselues neither that they can perfectly keepe the law because of those sinnes thus we proue it out of the word of God Argu. They which doe but in the least point break the law are subiect to the curse thereof for it is written Cursed is he that continueth not in all things written in the law to doe them Galath 3.10 And what is to be vnderstoode by all things our Sauiour declareth Math. 5. where he sheweth how murder may be committed in the affection and in the tongue and adulterie likewise in the eye Ergo the smaller offences are also transgressions of the law from the which seeing the most righteous men vpon earth are not free they cannot perfectly keep the law nor by their own iustice escape the curse thereof Augustine Custodit vias Dei qui non sic exorbitat vt eas relinquat sed in eis currendo proficit et si aliquādo vt infirmus titubat proficit tamen minuēdo peccata He is saide to keepe the waies of God which doth not so turne aside out of them that he altogether leaue them but doth dayly profite and goe forward in keeping of them and although he sometime stumble yet he profiteth by diminishing of his sinnes As he therefore that stumbleth and is turned sometime out of the way doth not perfectly keepe the way no more doth the righteous man perfectly keepe the law of God which he transgresseth by his daily sinnes In isto ergo conflictu induimur ea iustitia qua ex fide viuitur In this conflict therefore let vs put on the righteousnes of faith he giueth counsell that men should leaue their own righteousnes and rather labour to liue by faith and be counted righteous in Christ. THE SECOND PART WHETHER iust men doe sinne The Papists error 68 1. A Iust man in his good workes doth not sinne so much as venially that is not in the least manner no not at all Concil Trident. sess 6. can 25. Whervpon it followeth that the good works of righteous men are so perfect that the least imperfection or blot cannot be found in them The Protestants THe most righteous men vpon earth haue not onely their infirmities and are in danger to sinne dayly but euen their best and most holy workes are blemished with some infirmitie and haue a smacke of sinne Argum. Iob saith If I wash my selfe with snowe
water and purge my selfe most clean yet mine owne clothes shal make me filthy Iob 9.30 that is though he should alleadge for himselfe the best workes that euer he did yet euen in those the Lord could finde out matter against him Yea S. Paul saith That he knew nothing by himselfe his owne conscience did not accuse him yet was he not thereby iustified 1. Corinth 4.4 The reason is giuen by S. Iohn that Although a mans hart condemne him not yet God is greater then our hart 1.3.20 Wherefore there is no worke of any man so perfect but before the Lord it may be found faulty for All our righteousnes is as a stained clout Augustine vpon those words of Iob. 29.14 I put on iustice as a robe Vestis ista belli magis solet esse quā pacis vbi adhuc expugnatur concupiscentia non vbi erit plena sine aliquo prorsus hoste iustitiae This garment that is a cloke or mantle is rather for warre then peace for here we doe dayly fight against concupiscence and there is no perfect righteousnes without some enemie But if so be any work of ours could be perfect without sinne righteousnes somtimes might be without an enemie which Augustine denieth The Papists 2. MOrtall sinne they say cannot consist together with the grace of God and error 69 cannot be committed by a man continuing the Sonne of God for he that is borne of God saith the Apostle sinneth not that is falleth into no mortall sinne Rhemist 1. Iohn 3. sect 5. The Protestants FIrst vnderstanding mortall sinne as they doe for euery sinne that deserueth death as are adulterie theft murder their exposition is hereticall for then Dauid should not haue beene the Sonne of God when he committed adultery and consequently should haue bene none of the predestinate he that is once the Sonne of God is alwaies euen to the end For whom God loueth he loueth to the end Iohn 13.1 Secondly the Apostles meaning when he saith He that is borne of God sinneth not is no other then that which S. Paul hath Rom. 6.12 That sinne should not raigne in our body that is the children of God though they fal into sinne continue not in it nor delight therein neither are wholly ouercome of it for it is true of them that it is not they that doe it but sinne that dwelleth in them Rom. 7.20 Augustine Quicunque in Dei prouidentiss dispositione praedestinati sunt non dico nondum renati sed etiam nondum nati filij Dei sunt perire non possunt Whosoeuer in the most wise counsell of God are predestinate to saluation not onely before they are regenerate and borne againe but euen before they are borne at all are the Children of God and cannot perish If then the elect not yet called or regenerate are the Children of God much more are they that are called and regenerate though after their calling they doe fall into some sinne for the time THE THIRD PART OF THE WORKES of Supererogation The Papists THey teach that it is not onely possible for men to keep the Lawe of God in error 70 this life but to doe more then is prescribed or commanded and that men of their abundance may allotte vnto others such workes of supererogation Rhemist 1. Cor. 9. sect 6. ex Tileman loc 3. er 16. Argu. 2. Cor. 8. sect 3. As your abundance now supplyeth their want their abundance also may supply your want that there may be equality Saints or other vertuous persons may in measure and proportion of other mens deseruings allot vnto them as well the supererogation of their spirituall works as these that abound in worldly goods may giue almes of their superfluities to them which are in necessitie Rhemist totid verbi◠Ans. 1. This place prooueth no communication of merites of one to another but that as euery one aboundeth in the gifts and graces of God so they ought to communicate the vse thereof one to anothers benefite for no man meriteth himselfe by any worke of his therefore he cannot communicate that to another which he hath not himselfe Here also mention is made of mutuall communication for one to supply anothers want but he that doth supererogate to another of the abundance of his good workes hath no need to haue his wants supplied by another mans deseruings therefore there is no mutuall communicating betwene them which is the thing whereof the Apostle speaketh in this place Argum. That no man is holpen by another mans deseruings but all that a man can doe is little enough and not sufficient for him selfe it is plaine in the Gospell where our Sauiour saith That when we haue done all that is commanded we are vnprofitable seruants and did no more thē was our dutie Luke 17.10 Ergo a man can not doe more then his dutie We may also remember the parable of the Virgins Math. 25. where the fiue wise refuse to giue of their oyle to the fiue foolish least say they there will not be enough for vs and you No man therefore hath attained to such a perfection of goodnes that he is able to spare ought for his brother but shal haue need thereof himselfe Augustine writing vpon this parable saith Vnusquisque pro se rationem reddet nec alieno testimonio quicquam adiuuatur apud Deum et vix sibi quisque sufficit vt sibi testimonium per hibeat conscientia sua Euery man shall giue account for himselfe neither is a man relieued by anothers testimonie before God the testimonie of a mans conscience is hardly sufficient for himselfe See more of this matter Controu 14. quest 7. part 4. quest 8. part 3. articul 2. THE FOVRTH PART WHETHER GOD be to be serued for hope of reward or feare of punishment The Papists error 71 1. MEn ought to doe good in respect and for reward and recompence in heauen for their good workes the Apostle saith of Moses Heb. 11. He had respect to the recompence of reward Rhemist ibid. The Protestants Ans. FIrst we deny that we ought to make account of heauen to be giuen as a iust recompence deserued by our workes for Life eternall as the Apostle saith is the free gift of God Rom. 6.23 2. We graunt that men in their wel doing ought to haue respect to the reward but not chiefely or principally but the respect of Gods glory and their owne dutie ought to moue them more Argum. Psal. 34.8 Taste and see how gratious the Lord is We ought as dutifull children to yeeld obedience to the Lord and delight in him euen because of that pleasant taste comfort and ioy which we feele in his goodnes toward vs. Augustine saith well Deus non propterea se amari vult quia dat aliquid praeter se sed quia dat se God would not be beloued of vs because he giueth or promiseth any thing beside him selfe but because he giueth himselfe The Papistes 2. EVen in right Christian
people What this singulatim credere meaneth he sheweth a few lines after Quicquid cum loquor agnoueris in te quisquis expertus â—s crede contingere omnibus qui de manu inimicoruÌ„ precioso sanguine redimuntur That which I say thou that hast the experience thereof in thy selfe knowe that it is common to all that are redeemed by that precious blood Ergo euery man must haue a particular feeling and experience of his redemption in himselfe The Papists 2. FAith a man may feele and knowe to bee in himselfe because it is an act onely of vnderstanding but a man cannot bee assured thereby that error 77 his sinnes are forgiuen him or that he is in the state of grace Rhemist 2. Corinth 13. sect 1. The Protestants Ans. WE see what a poore miserable faith the faith of popish Catholikes is They say it is but a bare act of the vnderstanding which bringeth with it no certaintie or assurance of saluation But the Apostle Hebr. 11.1 defineth faith after another sort It is the ground of things hoped for and the euidence of things not seene Faith then hath two parts as it worketh the euidence and knowledge of heauenly things in the vnderstanding so also it begetteth a strong hope and perswasion in the heart of the promises of God it is not therefore onely an act of the vnderstanding Argum. But that by a liuely and true faith men may knowe that they are in grace and may bee assured of saluation Saint Paul teacheth Proue your selues whether you be in the faith know ye not how that Iesus Christ is in you vnlesse yee be reprobates 2. Corinth 13.5 By faith therefore wee may knowe whether Christ bee in vs Ergo whether wee are in the state of grace for Christ dwelleth onely by faith in the elect and such as shall be saued Ephes. 3.17 Augustine Vnusquisque inspiciat se intus appendat se probet se in omnibus factis suis fides quae operatur per dilectionem si in vobis est iam pertinetis ad praedestinatos Let euery man looke into himselfe examine proue himselfe if faith working by loue bee in you euen now yee doe belong to the number and companie of the predestinate Ergo by a liuely faith men may bee assured of their election THE SECOND PART OF THE DIVERS kindes of faith The Papists error 78 1. THere is a kind of faith called fides implicita the faith of simple men and idiots who although they are not able to giue a reason of their beleefe yet it is enough for them to say they are Catholike men that they wil liue and dye in that faith which the Catholike Church doth teach Rhemist Luk. 12. sect 3. This implicite faith which they say is sufficient for common Catholikes is nothing els but to beleeue as the Church beleeueth though they knowe nothing themselues particularly The Protestants AS before they spoyled faith of the better part thereof which is a stable and certaine perswasion of the heart so now also they robbe it of the other part which is an euidence and light of spirituall knowledge for faith cannot stand with ignorance but necessarily bringeth with it an illumination of the mind as it worketh stablenes in the heart Argum. Wherefore it is not enough for a Christian to say he beleeueth as the Catholike Church beleeueth for we must be readie to giue account to euery one that asketh of that hope that is in vs 1. Pet. 3.15 Ergo euery true Christian must be able to giue account of his beleefe Augustine writeth Ita apud omnes vulgatam confirmatam esse catholicam fidem vt nec notitiam possit fugere popularem That the Catholike faith was so common and so plaine that it could not bee hid euen vnto the popular sort For now in these dayes the prophecie of Ieremie ought to bee fulfilled They shall all knowe me from the least of them to the greatest Hebr. 8.11 The Papists error 79 2. THey affirme that the faith of miracles spoken of 1. Corinth 12.9 is of the same substance with the common iustifying faith it differeth onely in an accidentall qualitie of more feruor deuotion and confident trust Rhemist ibid. Yea that faith which Saint Iames calleth a dead faith is notwithstanding a true faith and the same which is called the Catholike faith and which the Apostle defineth Hebr. 11. and in substance all one with that which iustifieth Rhemist Iam. 2. sect 11. The Protestants FIrst the faith of miracles and the iustifying faith are not all of one nature because the faith of miracles may bee in wicked men Matth. 7.23 The iustifying faith can be in none but those that shall be saued Mark 16.16 They that beleeue shall bee saued But what intolerable boldnes is this to ascribe greater confidence and trust to that faith which may be in wicked men then to the true iustifying faith in the elect Secondly the dead faith that Saint Iames treateth of is not of the same nature with the iustifying faith nor that faith which is handled Heb. 11. For by that faith the Patriarkes pleased GOD and beleeued that hee was a rewarder of those which sought him verse 6. But this dead faith hath no such operation Againe it is great blasphemie to make this dead faith and a liuely iustifying faith of one and the same kinde and nature for as a dead man cannot be said properly to bee a man no more can a dead faith bee properly called a faith Nay further the faith of diuels and the faith of Saints cannot bee of one nature and substance but this dead speculatiue faith may be in diuels Iam. 2.19 Ergo it is a blasphemous assertion that these two faiths are all of one Augustine saith Discerne fidem tuam a fide daemonum daemones credunt quod oderunt distinguit Apostolus fides quae operatur per dilectionem Discerne thy faith from the faith of diuels the diuels beleeue that which they hate The Apostle doth distinguish them faith which worketh by loue Ergo a dead faith which is fruitelesse and worketh not by loue is the faith of diuels and so not of one nature with a true iustifying faith THE THIRD PART WHEther charitie be the forme of iustifying faith The Papists IT is so affirmed by our Rhemistes Iam. 2. sect 11. Faith being formed error 80 and made aliue by charitie iustifieth Loue is not as the instrument whereby faith worketh but as the proper forme Tapper ex Tileman Heshus de fide err 7. Argum. Saint Iames saith As the bodie without the spirite is dead so faith without workes is dead 2.26 But the soule or spirite giueth the forme and life to the bodie Ergo so doe the workes of charitie to faith Rhemist The Protestants Ans. WE must consider of what kinde of faith Saint Iames speaketh not of a liuely or iustifying faith but of a dead faith which in deede is no faith neither can possiblie receiue any
opera be expiatoria The Papists THe workes of charitie and mercie as almes deedes and such like haue error 89 force to extinguish our sinnes as Saint Peter saith Charitie doth couer a multitude of sinnes Epist. 1.4.8 Rhemist ibid. The Protestants Ans. THe Apostle speaketh of mutuall charitie amongst our selues whose propertie is to couer a multitude of our neighbours offences as Solomon saith Prou. 10.11 Hatred stirreth vp contentions but loue couereth trespasses what is this to the extinguishing of our sinnes before God Argum. It is an abominable and blasphemous opinion that any man by his workes should be able to redeeme his sinnes for the Scripture saith that by himselfe Christ hath purged our sinnes Heb. 1.3 If hee haue wholly done it by himselfe he hath not giuen this power and force of redemption to any other meanes If they vnderstand by the force of extinguishing sinnes the meanes onelie of applying Christs merites in that sense faith onely is saide to saue vs Ephes. 2.8 Augustine Si merita nostra aliquid facerent ad damnationem nostram veniret sed non venit ad inspectionem meritorum sed remissionem peccatorum If our merites were auailable to any purpose God should come to our condemnation but hee commeth not to behold our merites but to forgiue vs our sins Ergo by our merites our sinnes are not forgiuen THE THIRD ARTICLE WHEther our works be meritorious The Papists error 90 GOD giueth as well euerlasting life and glorie to men for and according to their workes as he giueth damnation for the contrary works Rhemist Rom. 2. sect 2. And men by their workes proceeding of grace doe deserue or merite heauen and the more or lesse ioy in the same 1. Corinth 3. sect 2. Argum. 1. He will render to euery man according to his workes Rom. 2.6 Euery man shall receiue his reward according to his labour Here we see the kingdome of heauen is a retribution hyre wages for workes Ergo our works are the value price worth and merite of the same Rhemist Answ. Our labors and workes are a measure of the reward according to the which God doth mete out and render vnto his Saints of the heauenly reward but they are no meritorious or deseruing cause thereof The reward is of mercie not of desert of grace not of merite for life eternall is the meere gift of God through Iesus Christ Rom. 6.23 But the wages of sinne is death Where the Apostle doth set a manifest difference betweene the reward of the righteous and the iust recompence of the wicked for life eternall is the free and gracious gift of God not deserued but eternall damnation is the due debt of sinne Wherefore the Papists doe bid open battell to the Apostle in saying that the one is as due by debt as the other Argum. 2. Saint Paul sayth 2. Timoth 4.8 that there is a crowne of righteousnes layd vp for him which God the iust iudge shal giue him Ergo the crown is giuen not of mercie but of iustice as a wages and iust recompence to the Apostle Answ. God rendreth heauen as a iust Iudge not to the merite and worthines of our workes but to the merite and worthines of Christ and as due to vs by his promise made to vs in Christ. The reward therefore of heauen is of the mercie of God who hath freely promised it vs in Christ It is of his iustice in that he is faythfull and iust in keeping of his promise made to vs. So that it is a debt not in respect of any desert in vs but in regard of his owne promise As Augustine sayth Debitorem ipse se dominus fecit non accipiendo sed promittendo Non ei dicitur redde quod accepisti sed redde quod promisisti God hath made himselfe a debtor by promising not by receiuing any thing at our handes We say not to him render that thou hast receiued but giue that which thou hast promised in Psalm 83. The Protestants WE confesse a necessary vse of good workes As first they doe serue as notable meanes and instruments to set forth Gods glory by Math. 5.16 Secondly by them also our fayth is shewed published and made knowen for the good example of others Iam. 2.18 Thirdly our own conscience also is thereby quieted and our election daylie made more sure vnto vs we doe grow and increase in the certainty and assurance thereof 1. Pet. 1.10 But we acknowledge no power force or efficacie at all in them to deserue and merite any thing at the hands of God neither doth the scripture in any place so speake Argum. 1. If man consider his deserts he shall finde that he is worthy of nothing but death To vs sâ—yth the Prophet belongeth shame Dan. 9.9 There is nothing els by debt due vnto vs as Augustine also sayth Nihil praecesserat in meritis nostris nisi vnde damnari deberemus Nothing goeth before in our merites but that whereby we ought iustly to be condemned And agayne Omne peccatum nostrae est negligentiae omnis virtus sanctitas est Dei indulgentiae All euill and sin in vs is of our owne negligence all goodnes and holines of the free mercy of God Si misericordiae domini multae multus egò in meritis If the mercies of God be many my merites are many Gods mercies are our merites our due debts are nothing els but punishment for sinne Argum. 2. Betweene the desert or merite and the wages or recompence there ought alwayes to be some proportion a like stipend for a like labour But heauen without comparison exceedeth the worthines of our workes Ergo it is not giuen as a debt but as a free gift therefore the Apostle sayth that the afflictions that are present are not worthy of the glory that shall bee reuealed Rom. 8.18 Augustine sayth Quà m paruo constat regnum coelorum duob minutis emit vidua regnum coelorum How little doth the kingdome of God stand vs in a certaine widow for two mites bought the kingdome of heauen Shall we think that the widowes casting in of two mites deserued the kingdome of heauen Farre be it from vs so to think it is then a gift of â—auour and mercie not wages of debt Argum. 3. Saint Paul sayth Fayth is counted to him for righteousnes that worketh not Rom. 4.5 If it be of grace it is no more of workes for then grace were no more grace If of worke then not of grace for then worke were no more worke Rom. 11.9 We see that the righteousnes of fayth or of grace and the righteousnesse of workes cannot stand together nor be matched one with the other Our aduersaries haue here two euasions First they graunt that the beginning of our iustification which they call the first iustification is meerely of Gods grace neither can we haue any acceptable works before we are iustified but in the second iustification which is the increase of the former iustice a man may merite
WOrkes done before iustification though they suffice not to saluation error 93 yet be acceptable preparatiues to the grace of iustification and such as moue God to mercie As were the almes deedes and prayer in Cornelius Act. 10. sect 5. Rhemist The Protestants Ans. COrnelius prayers and almes were not without fayth as Augustine confesseth Non sine aliqua fide donabat orabat He did not giue almes pray without some fayth And he proueth it by that saying of the Apostle Rom. 10.14 How shall they call on him in whom they haue not beleeued Seeing then Cornelius had fayth his iustification also was begun for so soone as fayth commeth it iustifieth These were not then workes preparatiue to fayth and iustification but the fruites of his fayth and iustification begun Argum. Before fayth come there can be no workes of preparation acceptable to God because Without fayth it is impossible to please God Hebr. 11.6 Augustine also sayth Ea ipsa opera ante fidem quae videntur hominibus laudabilia inania sunt those very workes which seeme to be commendable before fayth are altogether vaine and vnprofitable If they be vaine they are no preparations to fayth THE SECOND PART OF THE two kindes of iustification The Papists error 94 THere is a first iustification which is meerely of grace without workes as when an Infidel is made iust who had no acceptable workes before to be iustified by The second iustification is that wherein hee that is in Gods grace daylie proceedeth in by good workes Rhemist Rom. 2.3 This iustification and sanctification are all one Concil Trident. sess 6. cap. 7. And it is augmented and increased by the merite of worke sess 6. can 24. Argum. Of the first iustification S. Paul speaketh where he saith We are iustified by fayth without workes Rom 3.28 Of the second Saint Iames intreateth A man is iustified by workes and not of fayth onely 2.24 Rhemist Ans. This your deuice of first and second iustification is but a new deuice not yet 60. yeare olde your second iustification is nothing els but the effect fruits of iustification before God and a declaration that wee are iust before men Saint Paul and Saint Iames do speake of one and the same iustification by faith But they take the word diuersly for Saint Iames by iustifiyng meaneth nothing els but a testifiyng or declaration of our iustification before men And in this sense is the word taken Math. 11.19 Wisdome is iustified of her children that is declared to be iust The Protestants FIrst iustification and sanctification are two diuers things We are iustified by fayth onely by the imputation of the righteousnes of Christ Roman 4.7 We are sanctified when by fayth working by loue we walke in newnes of life These two are perpetually distinguished in the scriptures I meane iustification and sanctification 1. Corinth 1.30 6.11 and Galath 5.25 If wee liue in the spirite let vs walke in the spirite Our iustification is the liuing in the spirit our sanctification the walking in the spirite Secondly our workes can be no cause of the increase of our iustification and the grace of God in vs But both our iustification and sanctification are the free gifts of God For what hast thou that thou hast not receiued 1. Corint 4.7 This was the olde Pelagian heresie that the grace of God is giuen according to our workes confuted by Augustine Epistol 106. Gratia iam non erit gratia quia secundum merita datur nam merces fidei auctae erit merces coeptae Thus grace shal be no grace for it is giuen according to merite for the increase of fayth or iustice is made the hyre or wages of fayth that is begun Thirdly the scripture speaketh but of one iustification which glorification followeth Rom. 8.30 Whom he iustified them also hee glorified vnles you will haue another iustification to come after our glorificatiō Likewise Rom. 4. Blessed are they whose iniquities are forgiuen ver 7. The iustification in remission of sinnes doth make a man blessed Ergo it is the onely sufficient iustification And Augustine accordingly sayth Donando delicta fecit se debitorem coronae by forgiuing our sinnes he hath made himselfe a debtor for the crowne or reward We see heauen is promised at the first remission of our sinnes what neede then any other iustification Wherefore it is a false and blasphemous decree in the Councel of Trent that wee are not iustified onely by remission of our sinnes sess 6. can 11. THE THIRD PART OF inherent iustice The Papists THey teach that men are not iustified by the onely imputation of the righteousnes error 95 of Christ Trid. Concil sess 6. can 11. Neither that wee are formally made iust by the righteousnes of Christ can 10. but by iustice inherent in vs whereby we are not onely reputed and accounted iust but are truely called iust and are so indeede sess 6. cap. 7. Rhemist Rom. cap. 2. sect 4. Argum. Rom. 2.13 Not the hearers of the law but the doers are iustified Ergo we are iustified by an inherent iustice Rhemist Ans. 1. Saint Paul speaketh of the iustification of the law and proueth by this argument that none could be iustified by the law because none were able to doe it And without performing of the law there was no iustification by the law what is this to the iustification of fayth 2. But if we will vnderstand it of the true iustification of Christians it must so be taken as August saith Non vt factorib iustificatio accedat sed factores legis iustificatio praecedat not that iustification doth come to the doers but that it goeth before the doers of the law The Protestants WE acknowledge an inherent iustice in all faithful men beleeuers but it is imperfect not able to iustifie them before God it is no other then sanctification which is a fruit of iustification But that iustice whereby we are iust before God not falsely accounted but made truly iust by God is by the righteousnes of Christ onely which we apprehend by fayth Argum. That iustice whereby we haue peace with God is the only iustice whereby we are iustified before God for vntil we are cleared and made iust before God it is impossible to haue peace with him But this is onely the iustice of faith Rom. 5.1 Ergo by this iustice onely are we iust before God August hath a good speech Si dixerimus quod nihil iustitiae habemus aduersum Dei dona mētimur si enim iustitiae nihil habemus nec fidem habemus si autem fidem habemus iam aliquid habemus iustitiae If we say we haue no iustice at all in vs we do belye the good gifts of God for if we haue no iustice we haue no faith But if we haue faith then haue we some iustice in vs. Here Augustine acknowledgeth no inherent iustice but onely the iustice of fayth THE FOVRTH PART OF
confer grace p. 416 2 Of the difference of the olde and new sacraments pag. 418 3 Of the character imprinted by the Sacraments pag. 419 4 Of the necessitie of the sacraments pag. 420 3 Of the number and order of the Sacraments 1 Of the number of them pag. 42◠2 Of their degrees amongst themselues pag. 424. The twelfth controuersie of the sacrament of Baptisme eight questions 1 Of the name and definition of Baptisme pag. 426 2 Of the partes that is the matter and forme of Baptisme pag. 427 3 Of the necessitie of Baptisme and whether baptisme may by any other way be supplied pag. 428 4 Whether women and lay men ought to baptise pag. 432 5 Of the baptisme of infants and whether they haue faith and of the baptizing of bels pag 434.436 6. Of the effectes of Baptisme 1 Whether our sinnes be cleane taken away in baptisme pag. 436 2 Whether baptisme be onely for sinnes past pag. 438 3 Of the priuiledges of Baptisme pag. 439 7. Of the difference between the baptisme of Christ and the baptisme of Iohn p. 441 8. Of the ceremonies and rites of baptisme pag. 442 The thirteenth controuersie of the Eucharist or Lords Supper two parts 1 part Of the sacrament it selfe 10. questions 1 Of the Real presence pag. 445 2 Of Transubstantiation pag. 455 3 Of the reseruation of the Sacrament pag. 459 4 Of the elements of bread and wine pag. 461 5 Of the words of consecration pag. 463 6 Of the proper effect of the Lords Supper pag. 465 7 Of the manner in receiuing the cōmunion whether it ought to be receiued fasting pag. 467 8 Of receiuing in one kinde pag. 468 9 Of the adoration of the Eucharist pag. 472 10 Whether the wicked receiue the body of Christ. pag. 473. 2. part Of the sacrifice of the Masse 8. quest 1 Of the diuers representations of the death of Christ. pag. 475 2 Of the sacrifice 1 The name of the Masse pag. 476 2 Of the sacrifice it selfe pag. 477 3 Of the name of priests pag. 481 3 Of the vertue and efficacie of the Masse pag. 483 4 For whom the Masse is auaileable pag. 484 5 Of priuate Masses pag. 485 6 Of the manner of saying Masse pag. 487 7 Of the idolatrous ceremonies of the Masse pag. 488 8 Of the forme which is the Canon of the Masse pag. 490 THE CONTENTS OF THE THIRD BOOKE The fourteenth controuersie of Penance nine questions 1 Of the name of penance pag. 501 2 Whether it be a Sacrament pag. 502 3 Whether any other sacrament of repentance beside baptisme pag. 504 4 Of the materiall partes of Baptisme 1 Of the matter and forme pag. 504 2 Of the three partes Contrition pag. 505. Confession pag. 505. Satisfaction pag. 505. 3 Whether repentance goe before faith pag. 506 5 Of Contrition pag. 507 6 Of Auricular confession pag. 510 7 Of Satisfaction 1 Whether the punishment remaine after the sinne is pardoned pag. 514 2 Whether a man may satisfie the wrath of God by his workes ibid. 3 Whether one man may satisfie for another pag. 516 8 Of penall iniunctions 1 Whether penall workes be necessary to repentance pag. 517 2 By whom they are to be enioyned pag. 518 3 Of pardons and indulgences pag. 519 9 Of the ceremonies and circumstances of Penance pag. 522 The fifteenth controuersie of Matrimony seuen questions 1 Whether Matrimonie be a sacrament pag 524 2 Of Diuorcement 1 Whether there be any other causes of diuorce beside fornication pag. 525 2 Whether mariage be lawfull after diuorcement for adulterie pag. 528 3 Of the degrees prohibited in mariage three partes 1 Of the supputation of degrees pag. 529 2 Whether any of the degrees prohibited in Moses law may be dispenced with pag. 531 3 Whether any other degrees by humane law may be prohibited pag. 533 4 Of the impediments of marriage pag. 535 5 Of the comparison between virginitie and the married estate pag. 536 6 Of the times of mariage prohibited pag. 537 7 Of the ceremonies of marriage pag. 539 The sixteenth controuersie three questions 1 Of Confirmation 1 Whether 〈◊〉 be a sacrament pag. 541 2 Of the matter and forme thereof pag. 542 3 Of the efficacie and vertue pag. 543 4 Of the rites and ceremonies pag. 544 2 Of Orders 1 Whether it be a Sacrament pag. 545 2 Of the efficacie pag. 547 3 Of the ceremonies pag. 548 3 Of extreame Vnction 1 Whether it be a Sacrament pag. 549 2 Of the vertue and efficacie pag. 550 3 Of the minister and the ceremonies pag. 551 The seuenteenth controuersie of the benefites of our redemption three partes 1 part Of Predestination 1 Of the reprobation of the wicked pag. 553 2 Our election free without respect to our workes pag. 555 3 Of the certaintie of predestination pag 556 2 part Of our Vocation 1 Of sinne 1 Of Originall sinne pag. 558 2 The difference of sinnes pag. 559 3 Of veniall sinnes pag. 560 4 Whether all sinnes be remissible pa. 561 5 God no author of sinne pag. 562 6 Of the works of the not regenerate 563 2 Of the law 5. parts 1 Whether it be possible in this life to keep the Laws pag. 564 2 Whether iust men doe sinne pag. 566 3 Of the works of supererogation p. 567 4 God not to be serued for feare pag. 568 5 Of the vse of the Law pag. 570 3. part Of iustification 1. Of freewil 1 Whether it be vtterly lost pag. 571 2 Of the power of free will in man Ibid. 2. Of Faith 1 What faith is pag. 576 2 Of the diuerse kindes of faith pag. 578 3 Charitie not the forme of iustifiyng faith pag. 579 4 How men are iustified by faith pag. 581 5 Whether faith be meritorious Ibid. 6 Whether faith be in mans power pag. 582 7 Whether it may be lost Ibid. 8 Whether wicked men haue faith pag. 583 3. Of good workes 1 Which be the good workes of Christians pag. 584 2 Whether there be any good workes without faith Ibid. 3 The vse of good workes 1 Whether they be applicatorie pag. 585 2 Expiatorie pag. 586 3 Meritorious Ibid. 4 Of the distinction of merites pag. 589 5 The manner of meriting pag. 590 4. Of Iustification 1 Of preparatiue works to iustification pag. 591 2 Of two kindes of iustification pag. 592 3 Of inherent iustice pag. 593 4 Of iustification onely by faith pag. 594 The 18. controuersie concerning the humanitie of Christ fiue questions 1 Of the vbiquitie or omnipresence of the bodie of Christ pag. 596 2 Whether Christ encreased in knowledge pag. 599 3 Of the manner of our Sauiours birth pag. 601 4 Whether Christ suffered in soule pag. 602 5 Whether Christ descended in soule to Hell to deliuer the Patriarkes pag. 605 6 Of the place of Hell pag. 607 The 19. controuersie concerning matters belonging to the diuine nature of Christ three questions 1 Whether Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God of
so well knowne in stories that I neede not come to particulars 6 Antichrist is called a wicked man and a man of sinne vers 3.8 And where shall you finde more wicked men then among the Popes Siluester the 2. gaue his soule to the diuell to obtayne the Papacie Fox pag. 167. Benno reporteth of Hildebrand that he poysoned sixe Popes to come to the Popedome Pope Stephen and Sergius tooke vp the bodie of Formosus and mangled it cutting off his head and fingers and so cast it into Tibris Fox pag. 120. We haue heard before what a holy Father Pope Iohn the 13. was he lay with his owne sister and with his fathers Concubines playing at dice called for the diuell was slayne in adulterie And was it not I pray you a common prouerbe in England He that goeth to Rome once seeth a wicked man he that goeth twise learneth to know him he that goeth the third time bringeth him home with him Fox pag. 841. argument Illyrici The third place we doe take out of the Apocalyps chap. 9. where is a playne storie set downe of the Pope 1 vers 1. He is a starre fallen from heauen he is departed from the ancient faith of Rome to superstition and idolatrie 2 He hath the key of the bottomlesse pit who giueth the crosse keyes in his armes but the Pope who sayth hee may euacuate all Purgatorie at once if hee will but he Who sayth he may Pleno iure currus animarum plenos secum ad tartara detrudere by full right carrie downe to hell with him charriots Ioden with soules cap. si Papa distinct 42. Is not this the Pope who then more fitly may be sayd to haue the key of the bottomlesse pit 3 There arise out of the bottomlesse pit a great flocke of Locusts that is the innumerable sort of begging Friers for they are in euery respect described First compared to Locusts for their number vers 3. There were an 100. diuers sorts of Friers Fox pag. 260. Secondly they had power giuen them for fiue moneths that is as Walter Brute expoundeth it taking a moneth for thirtie dayes a day for a yeere as it is prophetically taken an 150. yeeres for so long it was from the beginning of the Friers vnder Innocent the 3. anno 1212. to the time of Armachanus who preached disputed and wrote agaynst the Friers about anno 1360. Fox pag. 414. Thirdly they shall sting like Scorpions not slay all at once but venome and poyson the conscience with the sting of their pestilent doctrine Fourthly other parts also of the description agree as vers 7. They are as horses prepared to battaile that is stoute ambitious their haire as the haire of women that is they shall be effeminate and giuen to the lusts of the flesh their teeth as the teeth of Lions they by valiant begging shall deuoure the portions of the poore as it was well proued in King Henry the 8. dayes in the Supplication of beggars that the summe of the Friers almes came to a great summe in the yeere for the fiue orders of Friers had a penie a quarter for euery one of euery housholder throughout England that is for them all twentie pence by the yeere suppose that there be but ten housholds in euery towne and let there be twentie thousand parishes and townes in England it will not want much of twentie thousand pound Thus had they Lions teeth that is consuming and deuouring Lastly they haue a King vers 11. whose name is Abaddon a destroyer for the Pope their chiefe prince and patron hath by his Antichristian doctrine layd wast the Church of God Argument Chytraei The fourth place of scripture wee will take out of the 17. of the Apocalyps there the seate of Antichrist is described First vers 5. It is called Babylon the citie which raigneth ouer the Kings of the earth vers 18. This can be no other but Rome which then had the Empire of the whole world Secondly It is the citie built vpon seuen hils or mountaynes vers 9. that is no other but Rome Thirdly the whore which is Antichrist shall sit vpon the beast with seuen heads and ten hornes that is shall succeede in the Empire and haue the authoritie thereof so hath the Pope Fourthly the ten hornes that is the Kings of the earth shal giue their authoritie to the beast but afterward shall deuoure her flesh Euen so the Kings of the earth by their sword maintayned the authoritie of the Pope But now being taught by the Gospell they are made the Lords free men and begin to subdue their neckes from his yoke The fift place is 1. Iohn 2.22 Who is a lyar but he that denyeth that Iesus is Christ the same is Antichrist that denyeth the father and the sonne Euen so the Pope of Rome though not openly and apertly yet closely and subtilly is an enemie vnto the whole trinitie He exalteth himselfe aboue God the father because he taketh vpon him to dispense not onely agaynst the lawe of nature but agaynst the lawe of God the morall law and agaynst the precepts both of the old and new testament but a lawe cannot be dispensed withall but by the same authoritie or greater Agaynst Iesus Christ he exalteth himselfe and all his offices he denyeth him to be the onely Prophet saying the scriptures are vnperfect and that their traditions are also necessarie to saluation Agayne he maketh other bookes scripture then those which are Canonicall His kingly office he doth arrogate to himselfe in making lawes to binde the conscience in ordayning other Sacraments in granting Indulgences and Pardons saying that he is the head of the Church His Priesthood he is an enemie vnto constituting another priesthood after the order of Melchisedech then that of our Sauiour Christ which begun vpon the Crosse and remayneth still in his person being incommunicable to any other creature yet they make euery sacrificing Priest to bee of the order of Melchisedech He impugneth the office of the holy spirit counting that prophane which the holy Ghost hath sanctified as marriage and meates arrogateth in all things the spirit of truth not to erre applieth the merites of Christs passion after his owne pleasure by Pardons Indulgences by ceremonies and Sacraments of his owne inuention Fulk 2. Thess. 2. sect 10. Ergo we conclude out of S. Iohn that seeing he denieth Iesus to be Christ he is Antichrist Sixtly S. Paul sayth that Antichrist shal be an aduersarie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Thess. 2.4 An aduersarie in doctrine teaching cleane contrarie to the Gospell of Christ so doth the Pope 1 The scripture sayth wee ought to put our trust onely in God and not in man Ierem. 17.7 and to call vpon God onely in the day of trouble Psal. 50.15 and to worship him in spirit and truth Iohn 4.24 The Papists say cleane contrarie that we must call vpon Saints and beleeue they can helpe vs and they teach vs to fall downe before
it may be enquired and it may either be safely found out or remaine hid and vnknowne to the faithfull Enchirid. 69. Augustine saith A faithfull man may safely be ignorant of Purgatorie The Papists error 12 2. THey say they onely goe to Purgatorie that dye in their veniall and light transgressions or which haue their sinnes remitted but not satisfied for the punishment Bellarm. lib. 2. de Purgat cap. 1. The Protestants FIrst we denye that any sinnes are of their owne nature veniall as they affirme for the wages of al sinne without the mercie of God is death Ro. 6.23 Secondly what equitie should there be in this that veniall sinnes should be punished with the hellish fire of Purgatorie that exceedeth al the afflictions of this life yea and a longer time then any man liueth vpon earth for the Pope taketh vpon him to pardon for thousands of yeeres and yet mortall and deadly sinnes as they call them may be satisfied for here where neither the penance can be so grieuous nor so long Thirdly the sinne once remitted there remaineth no punishment Mark 2.5 Christ saith to the sick of the palsie Thy sinnes are forgiuen thee and vers 10. That ye may knowe that the Sonne of man hath authoritie on earth to forgiue sinnes I say vnto thee arise take vp thy bed and walke The releasing him of the punishment of his bodie was a signe that his sinnes also were forgiuen and the sinne being remitted the punishment also ceaseth Wherefore who so leaueth the world without sinne is no more guiltie of any punishment The Papists 3. THe soules in Purgatorie doe neither sinne any more neither can they merite error 13 Ecclesiastes 9.5 The dead knowe nothing at all vers 10. there is neither worke knowledge nor wisedome in the graue Bellarm. cap. 2. The Protestants WE say that if there were any such place as Purgatorie the soules there tormented must needes both increase in charitie and righteousnes because the more they are purged the more pure they are and the lesse drosse is in them and being in vnspeakable torments they cannot choose but tremble and feare yea and also be disquieted in their soules as the Saints were sometime in their afflictions here vpon earth and therefore cannot be without sinne for feare hath painfulnes as the Apostle saith and he that feareth is not perfect in loue 1. Iohn 4.18 Ergo a seruile or slauish feare is sinne That place alleadged doth not onely take away meriting or working from the dead but all knowledge and vnderstanding And it is spoken in the person of the Epicure and sensuall man that thinketh that the dead knowe nothing The Papists 4. THey affirme that the soules in Purgatorie are certaine of their saluation in error 14 the midst of their torments for euery soule departed straight after death receiueth sentence of life or death Bellarm. cap. 4. The Protestants Ans. FIrst that euery soule is iudged presently after death we grant and it maketh strongly against your Purgatorie for the sentence giuen is either of death or life and the sentence being giuen is accordingly executed so that they which receiue sentence of life goe presently to heauen the other to hell For to what purpose els should the sentence be giuen if it be not straightwaies in force So S. Paul saith that they which looke to be clothed with their house from heauen shall not be left naked or vnclothed 2. Cor. 5.2 3 4. But if some soules ordained to life eternall should pause a while in Purgatorie being vnclothed of their flesh they should be left altogether naked hauing not yet receiued their clothing from heauen Secondly where there is securitie of saluation there is the greatest comfort ioy that can be how then can the soules in Purgatorie be so grieuouslie tormented which cannot be els where then in their conscience for as for the whipping scalding freezing of soules in Purgatorie they are but old wiues fables the ioy then of the soule is in the conscience so is the sorowe how then can both these be matched in the soule together to haue vnspeakable ioy as also to feele most horrible paine 5 In these poynts alreadie set downe our aduersaries we see are bold to define certainly of Purgatorie but there are as many poynts and somewhat more which they leaue in doubt and vncertaine First where Purgatorie should bee Bellarmine gesseth it is in the bowels of the earth next to hell cap. 6. so doe the Rhemists Luk. 16. sect 8. But they doe not all agree neither hath their Church defined it Secondly they cannot tell how many yeeres Purgatorie endureth whether an hundred or two hundred or thousands of yeeres Thirdly they can not tell certainly whether it be materiall fire which burneth in Purgatorie but they say it is probable Fourthly neither cā they shew how corporall fire should worke vpon the soules in Purgatorie being spirituall and incorporall Bellarmine cap. 12. Fiftly they are vncertaine whether the diuels or angels be the tormentors in Purgatorie cap. 13. Sixtly whether the paine of Purgatorie be at all time alike or by little and little slaked toward the end and whether it doe exceede all the paines and sorowes of this life they yet remaine vncertaine and are not able to determine Bellarm. lib. 2. de purgat cap. 14. Let vs leaue them therefore with their vncertainties and brainsicke phansies for the vaine inuentions and imaginations of men haue no end but are fitly by the Prophet cōpared to sparkles that leape out thick out of the fire but are soone extinguished Walk saith the Prophet in the light of your fire and sparkes that you haue kindled that is as the sparkes giue but a dimme light for a man to walke by he may stumble and grope about still for all that light euen so no maruaile if the Papists doe wander vp and downe in their imaginations walking by the light and sparkles of their phantasticall and mathematicall fire of Purgatorie THE THIRD PART WHETHER THE PRAIERS OF the liuing or any other workes of theirs doe profite the dead The Papists THeir opinion is that the praiers of the liuing are neither auailable for the Saints in heauen for they neede them not not for the damned in hell for they cannot be helped but onely for the soules tormented in Purgatorie who doe finde great ease say they by the praiers of the liuing and therfore we ought to pray for them Bellar. lib. 2. de purgator cap. 15.18 Rhemist annot 2. Thessal 2. sect 19. Argum. 1. Christ while he liued profited the dead for he raised to life the rulers daughter Math. 9. the widdowes sonne Luk. 7. and Lazarus which were dead therefore euen so the members of Christ ought one to helpe another the liuing the dead Bellarm. cap. 15. Ans. First is not here a strong argument thinke you Christ raised Lazarus and some others from death to life Ergo we ought to pray for the dead for it followeth