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 is not like that the Chalcedone Councel and the Emperour would haue yeelded to so vnreasonable a matter as they did Thirdly Eulogius Patriarke of Alexandria doth call the sayd Gregorie vniuersall Pope which name he vtterly refuseth and yet Eulogius had no such meaning to make him Bishop or Patriarke alone but onely to giue him a preeminence aboue the rest This modest and humble Bishop of Rome Gregorie in stead of the title Vniuersall brought it into the Popes stile to be called Seruus seruorum dei seruant to Gods seruants Ergo wee conclude with Gregorie that this title Vniuersall is an Antichristian name and that it hath misliked the ancient Bishops of Rome themselues and how other Patriarkes and Bisshops haue challenged that ambitious name and title as well as the Popes of Rome THE SIXT QVESTION WHETHER THE Pope may erre or not The Papists THey denye not but that both the Pope by himselfe and together with a error 47 whole Councel may bee deceiued in matters of fact that is in historicall poynts and the truth of things that are done because it dependeth of the testimonie and information of men But in matters of faith and doctrine the Pope determining with the Councel is not subiect to error yea the Pope by himselfe alone decreeing any thing concerning faith cannot bee deceiued Bellar. lib. 4. de pontific cap. 1â— No nor yet in precepts of manners prescribed to the Church by the Pope is there any feare or daunger of error cap. 5. Yea it is probable sayth he that the Pope not onely as Pope cannot erre but not as a priuate person is it like he should fall into heresie or hold any obstinate opinion contrarie to the faith cap. 6. 1 Luke 22.31 Simon I haue prayed for thee that thy faith faile not Christ here prayeth for Peter and his successors that they might not at any time erre or be deceiued in matters of faith Bellar. cap. 3. Rhem. annot in Luk. 22. sect 11. We answere First this was a particular prayer for Peter that his fayth should not fayle in that great and dangerous tentation into the which our Sauiour foresaw hee should fall For if it were to be vnderstood of Peters successors they also must first be sifted by Sathan as Peter was and deny Christ and so being conuerted strengthen their brethren if they will vnderstand one parte of Peters successors I pray you why not all Secondly Our Sauiour prayeth likewise for all his Apostles that they might be sanctified in the truth yea for al that should beleeue by their preaching yet is not euery Christian priuiledged from all error of fayth Thirdly after this Peter himselfe erred and was reprehended of Saint Paul Fulk annot in Luk. 22. sect 11. 2. The high Priests that sate in Moses chayre were priuiledged not to erre Ergo much more now are the chiefe pastors of the Church free from error Bellarm cap. 3. Rhemist Luk. 22. sect 11. We answer the high Priests had no such priuiledge for some of them fell into strange errors Vriah the high Priest set vp an idolatrous altar at the Kinges commaundement 2. King 16. Eliashib was ioyned in Affinitie with Tobiah the Ammonite contrary to the law of God Fulk ibid. The Protestantes THat the Popes and Bishops of Rome haue not onely erred in manners but euen in fayth and not onely priuately and personally as men but pulikely and iudicially as Popes that they haue by their publike and open preaching defence allowance and consent approued and established erronious and some hereticall opinions thus we trust to make it playne and euident to all men 1. Peter erred Ergo the Pope may though he were Peters successor First Peter erred in denying of Christ the Iesuite answereth First he began not yet to be the chiefe Bishop which he entred not into till after the resurrection when Christ sayd vnto him Feede my sheepe Iohn 21. therefore all this while he might erre A goodly answere I pray you tell me was not the Church before Christs passion and after built vpon the same rocke I trow they cannot denie it but Peter was not the rock before therefore not after If he were therefore called a rock because of his confession of Christ why should he not then rather straight after his confession take possession of his office then immediately after his deniall of Christ Surely this is but a silly shift Secondly sayth the Iesuite Peter fayled in charitie when he denied Christ not in fayth cap. 3. and if he fayled in fayth he lost the confession of fayth and not fayth it selfe We answere First and can a true fayth then bee separated from loue by your doctrine The Apostles knew no such fayth Saint Iames sayth it is a dead fayth that is without the works of loue and the fayth of diuels that is no faith Iames 2.17.19 If then Peters loue failed his fayth also fayled Secondly we doe not say that Peters fayth was lost and vtterly extinguished for Christ prayed for him but whether it were an error in fayth which Peter fell into for it is not all one to erre in fayth or cleane to lose fayth Thirdly hee lost the confession of fayth he denied Christ in word Ergo he denied the fayth howsoeuer he thought in heart for these two are the principall fruites of fayth to Beleeue with the heart and Confesse with the mouth Rom. 10. and where either of these is wanting there can not be a right fayth for he that putteth away a good conscience maketh shipwrack also of faith 1. Tim. 1.19 But the Iesuite I see hath a queazie stomack let him cough vp lustily and say with one of his fellowes Petrus non fidem Christi sed Christum salua fide negauit Peter denied not the fayth of Christ but his fayth remayning sound and whole hee onely denied Christ. Loe here is newe popish diuinitie that a man may denie Christ and yet not denie the faith Secondly Peter erred in constraining the Gentiles to doe as the Iewes Bellarmine saith it was an error in example conuersation not in fayth or doctrine cap. 7. We answere First in this example of Peter there was also included an error in fayth for how should the Gentiles better know Peters iudgement then by his example by the which they fell into an error of fayth and were constrayned to conforme themselues like to the Iewes thinking that the Iewish ceremonies were necessary to bee retayned Secondly Saint Paul himselfe sayth they went not the right way to the truth of the Gospell Ergo they erred from the trueth of the Gospell and so in fayth Thirdly the diuines of Paris doe attribute to Peter an error in fayth Fulk annot 4. Galat. sect 9. 2. We can produce many examples of the Popes which haue erred iudicially namely openly haue maintayned errors To let passe Marcellinus who sacrificed to Idols as a slippe of his person and he afterward repented him of his fall
to continue Wherefore it consisteth not in such laborious workes which if a man should long endure he should end his life sooner then repentance The Papists 3 THey measure their penance by number of yeares and dayes They haue error 28 their quadragenas fortie dayes penance septenas seuen yeares penance Ex Tileman Heshus loc 9. de poenitent Err. 83. And they lengthen or cut short the time of penance at their pleasure to continue three seuen or tenne yeares yea sometime more Bellarmin lib. 1. de poenitent 22. The Protestants THat true repentance is not to bee measured by the time but by the right sorrow and contrition of the offender Saynt Paul teacheth vs who writeth for the young man to be released because of his great and sufficient heauines for his fault 2. Corinth 2.7 Augustine also sayth Poenitentia vera non annorum numero sed amaritudine animicensetur poenitentia quamuis sit exigui temporis c. True repentance is not measured by number of yeares but by the bitternes of the soule though it be but for a short time yet it is not despised before that iudge which regardeth the heart THE FIFTEENTH GENERALL CONTROVERSIE OF MATRIMONIE THe seuerall questions belonging to this Controuersie are these First whether Matrimonie bee a sacrament properly so called 2 Of the causes of diuorce and whether it bee lawfull to marry after diuorce 3 Of the degrees in mariage First the maner of supputation or accounting of degrees Secondly whether the degrees forbidden Leuit. 18. may bee dispensed with Thirdly whether any other degrees may bee by humane law prohibited 4 Of the impediments of mariage of two sortes First of those that may hinder the contract of mariage onely Secondly of such impediments as may both dissolue the contract and the mariage also consummate 5 The comparison of mariage and virginitie whether either bee preferred before the other before God Of these now in their order 6 Of the times of mariage prohibited 7 Of the ceremonies and rites of mariage THE FIRST QVESTION WHETHER Matrimonie be a sacrament The Papists error 28 THat it is properly and rightly a sacrament instituted of God and not deuised of men Concil Trid. sess 24. can 1. Argum. 1. Ephes. 5.32 This is a great sacrament Matrimonie is here a signe of an holy thing representing the coniunction of Christ and his Church Ergo a sacrament Answ. 1. The wordes are thus to be read rather This is a great mystery Or if we reade sacrament they haue no great aduantage seeing they are not ignorant that the originall word Mysterie which they translate sacrament is attributed to other things then sacraments as 1. Timoth. 3.16 Mysterie of godlinesse Apocal. 17.5 A mysterie great Babylon Neither doe they themselues much vrge this argument 2. The Apostle sayth not that Matrimonie is a mysterie but I speake of Christ and his Church vers 32.3 Matrimonie we confesse to be instituted of God and to be a signe of a holie thing yet no sacrament for so was the Sabboth ordayned of GOD and signified the rest in Christ Hebr. 4.8 yet was it no sacrament Wherfore al significatiue and mysticall signes are not sacraments Argum. 2. Matrimonie giueth grace of sanctification to the parties maried They shal be saued in bearing of children if they continue in faith and loue 1. Timoth. 2.15 These are the graces giuen by matrimonie Ergo a sacrament Answ. 1. We denie that any sacraments giue or conferre grace they are instruments only of grace 2. We also grant that by matrimonie God giueth to the faithfull this speciall grace to liue in holines purenes from the filthy pollution of the flesh but the sacraments are seales of spirituall graces and serue for the increase of fayth it is not sufficient to bee a meanes of any common gift but of the spirituall and iustifiyng grace to make a sacrament 3. Wherefore if by fayth and loue here they vnderstand only the fidelity and duety of wedlocke they are not those spirituall graces whereof sacraments are seales if wee take them for the true faith and loue which are the common graces of the faythfull as the very meaning is they are as well to be had out of wedlock as in it The Protestants THat matrimonie is no sacrament of the Gospell speaking now properly and vnderstanding a sacrament for the seale of the grace of God in the remission of our sinnes by Christ it is thus proued Argum. 1. Matrimony was instituted by GOD before sinne in Paradise therefore it can be no sacrament of the Gospell Argum. 2. Our aduersaries are contrary to themselues for they call matrimonie a prophanation of Orders Martin sect 15. cap. 11. And they say it is more tolerable for a Priest to keepe many concubines then to marrie Pighius ex Tileman Hesbus loc 21. Err. 2. Doe these fellowes meane in good sooth that matrimonie is a sacrament which they make so vile polluted and vncleane a thing 3 In euery sacrament there ought to be an external sensible element as the matter and a sanctifiyng word as the forme But in matrimony there is neither Ergo it is no sacrament Bellarm. The forme are the wordes pronounced by the parties themselues when they contract matrimonie I doe take thee c. They also themselues are the matter yea and the Ministers of the sacrament too For the Iesuite holdeth that it is a sacrament in the very contract and giuing of mutuall consent before it be solemnized in the Church De matrim cap. 6. Ans. 1. The sacrament is one thing and the receiuers another therefore the maried parties cannot be the sacramental matter being the receiuers 2. It is not euery word that sanctifieth but the word of God 1. Tim. 4.5 but these words I take thee are no parte of the word Ergo they want also the forme of a sacrament 3. The ministers of Christ preachers of the word are only the dispēsers of the mysteries and sacraments of the Church 1. Cor. 4.1 Wherefore the parties themselues could not be ministers of matrimonie if it were a sacrament Augustine thus writeth Ne quis istam magnitudinem sacramenti in singulis quibusque hominib vxores habētib intelligeret ego autē dico inquit c. Lest any man should think when the Apostle had said This is a great sacrament that this great Sacrament is to be vnderstood of all maried persons the Apostle addeth but I speake of Christ and his Church But if so be matrimony were a sacrament why is it not to be found in al maried folke THE SECOND QVESTION OF THE CAVSES of diuorse in mariage and whether it be lawfull to marrie after diuorse THE FIRST PART WHETHER THERE MAY BE more causes of diuorse then fornication onely The Papists DIuorse as Bellarm. defineth it is either from the dueties of mariage as from error 29 bed and boord as we say which is properly called diuortium or it is a dissoluing of the knot and
but they are not of Christs institution 3 They also want a word of institution In Penance the priest sayth I doe absolue thee after particular confession made of his sinnes In Confirmation the words are I signe thee with the signe of the Crosse and confirme thee with the Chrisme of saluation in the name of the Father Son c. In Matrimony I take thee to my wife In giuing of Orders Receiue thou power to offer vp the body of Christ. In extreme Vnction God by the vertue of this oyle forgiue thee thy sinne These they say are the wordes of the institution But they can shew no word of God for them for it is not euery word that sanctifieth but only the word of God 1. Tim. 4. Wherefore seeing they haue no word of institution they are no sacraments Lastly they want the true vse and end of a sacrament which is to strengthen our fayth for the remission of sinnes for in some of these there is no relation at all had to the forgiuenes of sinnes As Matrimonie doth but performe say they the graces of mariage as fidelitie mutuall loue and such like Orders doe conferre the power of priesthood Here is no signe or assurance of the grace of iustification In the rest remission of sinnes is ascribed to other instrumentall meanes then to fayth onely as to satisfactorie workes in Absolution to Chrisme in Confirmation to oyle in extreme Vnction Wherefore we conclude because they are no seales of the righteousnes of fayth as Saint Paul defineth a sacrament Rom. 4.11 that they are no sacraments of Christs institution but superstitious ceremonies deuised by men HERE ENSVE SVCH QVESTIONS AND CONTROVERSIES AS ARE MOOVED CONCERNING THE BENEfites of our redemption purchased vnto vs by the death of Christ. THE SEVENTEENTH CONTROVERSIE ALl the benefites of our redemption may bee brought to these three heads Our predestination vocation and iustification as they are set downe by the Apostle Rom. 8.30 These three then are the parts of this Controuersie THE FIRST PART OF Predestination THe particular questions are these First whether predestination bee of the wicked to condemnation as of the elect to saluation Secondly whether our electiō be of meere grace Thirdly whether it be certaine vnchangeable THE FIRST QVESTION OF Reprobation The Papists GOd they say is not the cause of any mans reprobation or damnation Rhemist error 55 annot Roman 9.1 He intendeth no mans damnation directly or absolutely but in respect of their demerites ibid. sect 5. Argum. 1. Timoth. 2.4 God would haue all men to be saued and come to the knowledge of the truth Ergo the perishing or damnation of none must be imputed to God Rhemist The Protestants An. 1 NO mā must impute his dānation to God because the wicked are iustly punished for their sins without any respect had vnto the secret counsel of God yet it is certain that God to set forth his glory as he hath made som the vessels of honor so others are ordained to be vessels of wrath without any respect had to their workes either good or euill And this notwithstanding standeth with the iustice of God to saue some and reiect others for he might iustly condemne all to eternall death Now if notwithstanding he haue mercy of some his iustice in the condemnation of the rest is not to be complained of but his mercy to be extolled in sauing of some God indeede would haue all men to bee saued that is sayth Augustine Omnes homines omne genus humanum intelligamus by all men we must vnderstand all sortes or all kindes of men not euery particular man And this is agreeable to the Apostles meaning which before exhorted men to pray for kings and princes and then he giueth this reason because God would haue all men to be saued that is high and low kings and people of all sortes And this place also is to be vnderstood not of the secret but of the reuealed will of God who offereth vnto all the outward meanes of their saluation Thus also Augustine expoundeth these wordes Remota hac discretione quam diuina scientia intra secretum iustitiae suae continet syncerissimè credendum est c. Setting apart the consideration of the secret counsell and iustice of God it is sincerely to bee beleeued that God would haue all men to be saued that is offering vnto all the outward meanes of saluation as his worde and sacraments Contr. articul fals imposit Art 2. Argum. Rom. 9.22 The Apostle speaketh playnly that as God hath prepared some vessels vnto glorie so also some are ordayned to wrath And that the counsell of God is most iust herein for as the Potter may dispose of the clay as it seemeth best to himselfe to make of it a vessell of honor or of dishonor at his pleasure so the Lord hath as great right to deale with his creature And seeing all things ought to be subdued to the glory of God which is set foorth in the destruction of the rebellious as in the election of the faythfull it was necessary and requisite that the Lord should get vnto himselfe both wayes a glorious name therefore he saith Rom. 9.17 That God had set vp Pharao to shew his power in him Augustine sayth Tenenda est inconcussè haec regula impios in peccatis antequam essent in mundo praescitos esse tantùm non praedestinatos poenam autem ijs praedestinatam This rule we must vndoubtedly holde that the wicked were only foreseene or foreknowne of God in their sinnes not predestinate but their punishment was predestinate So then God ordayneth not men to sin but he ordayneth men to punishment not hauing relation to their sinnes but in his owne secret counsell Yet are not the wicked to complayne for they are iustly forsaken because of their rebellion and disobedience Neither are the godly and faythfull by this doctrine to be discouraged for as much as God hath not denied them the grace of his spirite but hath giuen them fayth and repentance and strength to walke before him in his feare all which are pledges vnto them of their free election and saluation in Christ. THE SECOND QVESTION WHETHER PREdestination proceede from the free will and purpose of God without relation to our workes The Papists GOd doth not hate or reprobate any man but for sinne or the foresight thereof error 56 Rhemist Rom. 9. sect 2. Neither doth Christ appoint any by his absolute and eternal election to be partakers of the fruite of his redemption without any condition or respect of their own works obediēce or free will Rhem. Heb. 5.9 Argum. Heb. 5.9 He is made the author of eternal saluation to al that obey him they are not we see elected without condition of obedience Rhemist The Protestants Ans. 1. GOd indeede electeth all that shall be saued not with any condition on their behalfe but on his owne behalfe for vnto them whome hee chooseth he will giue grace to obey
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
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
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
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
was the duetie of Angels to worship him Ergo hee merited not his glorification by his death which was due vnto him euen at his first incarnation Argum. 3. If Christ merited his owne glorification then hee also merited the hypostaticall vnion that his manhood should bee ioyned to his Godhead in vnitie of person for his glory maiestie and power giuen to his manhood doth issue and arise from the vniting of his Godhead therewith in one person but his humanity deserued not to be vnited to the Godhead Nemo tam caecus est sayth Augustine No man is so blind that he dare say that Christ by his well liuing merited to be called the Sonne of God And hee prooueth it out of the first of Luk. vers 35. Therefore shall that holy thing bee called the Sonne of God not for any workes going before but because the holy Ghost came vpon her Wherefore the diuine glorie which Christ hath was not merited but his owne it was from the beginning which glory the humane nature in Christ is made partaker of not for any merite but because it is vnited to the Godhead in the same person through the abundant and vnspeakable grace and loue of God vnto mankinde which of his free grace rather tooke vnto himselfe the nature of men then of Angels Wherefore Christ by his perfect obedience and blessed sacrifice hath merited abundantly for vs remission of sinnes and eternall life but by his merites he hath gayned nothing for himselfe neither had he any respect to the bettering of his own estate in his sufferings but onely to pay a raunsome for vs. THE TWENTIETH GENERALL CONTROVERSIE CONCERNING THE COMMING OF CHRIST TO iudgement which appertaineth to his whole person as he is both God and man THis controuersie hath two partes First concerning the signes which must come to passe before his appearing Secondly of the time and maner of his appearing The first part contayneth three questions Frst whether the Gospell bee already preached to the whole world Secondly whether Henoch and Elias shall come in the flesh before the day of iudgement Thirdly of the great persecutions toward the end of the world THE FIRST QVESTION WHETHER the Gospel be already preached thorough the worlde The Papists error 106 THey denie that the Gospell hath beene already published to all nations of the worlde for there are many great countries which neuer heard of the Gospell as they affirme But before the comming of Christ to iudgement they say it shal be preached to the whole world Bellar. de Roman pâ—ntif lib. 3. cap. 4. Argum. 1. Math. 24.14 Christ sayth This Gospell of the kingdome shall be preached thorough the whole worlde for a witnes vnto all nations then shall the end come The end of the world shall immediately follow the generall preaching of the Gospell which if it hath been performed it is most like to haue been done in the Apostles time then the world should haue ended long agoe Bellarm. ibid. Ans. This word Then doth not alwaies in the scripture signifie a certaine and definite time presently to follow as Math. 9.1 Then he entred into a ship and so forth Luke also setteth foorth the same storie cap. 5.18 Then brought they a man lying in a bed But in saying Then they haue not relation to the same time for they keepe not the same order in rehearsing the storie Matthew setteth downe one thing that was immediatly done by our Sauiour Christ before and Luke another And so is the word Then vsed in other places not to describe a consequence of time with relation to that which went before but absolutely without any such respect to name the time present only wherein any thing is done So tunc then signifieth as much as in illo tempore in that time not which shall immediately follow vpon the generall publishing of the Gospel but which God hath appoynted We must also consider who it is that sayth Then namely God himselfe with whom a thousand yeares is as one day and one day as a thousand yeares Christ Then may come many hundred yeares after and yet it shall be true that then shall the end be But we rather take the first sense that Then is here taken indefinitely as it is thorough the whole chapter as vers 21. Then shall be great tribulation which cannot haue relation to that which he spake of before for then it must be vnderstoode of the destruction of Ierusalem but our Sauiour meaneth by Then the time towards the ende of the world as vers 29. Immediately after the tribulation of those dayes the Sunne shal be darkened Then shall the signe of the Sonne of man appeare Argum. 2. We see the Gospel hath been preached in great countreyes of late which neuer heard the Gospel afore as it is thought Rhemist Math. 24. sect 4. Ans. 1. They speake doubtfully they cannot tell as it is thought say they 2. They meane the preaching of their Friers in those newe found countreyes which was not the preaching of the Gospel but of vile superstition not to conuert the people to God but to robbe and spoyle them and make a pray of them killing slaying them without al mercy reade Benzo in historia noui orbis 3. We deny not but that the Gospell may be reuiued and renued in many countreyes where notwithstanding it was planted many yeares afore As this countrie of ours in ancient time called Britanie was first instructed in the faith by the preaching of Ioseph of Arimathea as Gildas saith or as Nicephorus saith by SimoÌ„ Zelotes yet after that the foundation of the faith thus begun it was confirmed afterward in king Lucius daies by the preaching of Fagane Damiane which at Lucius request were sent into the land from Eleutherius B. of Rome and so may it come to passe in other countreyes a second preaching therefore taketh not away the former but confirmeth and reuiueth it The Protestants THat the Gospell was by the Apostles preached to all the knowen and inhabited nations of the worlde we cannot but affirme being so taught by the scriptures Argum. 1. Our Sauiour saith to his Apostles Ye shal be my witnesses to the vttermost partes of the earth Act. 1.8 which is spoken to the persons of the Apostles not in them to all Pastors and preachers as some expound it for in the same vers there is mention made of the comming of the holy Ghost and howe first they should begin to witnesse at Ierusalem which things were indeede so accomplished in the Apostles Saint Paul also Rom. 10.18 expoundeth that place of the Psalme Their sound is gone forth into all the worlde of the Apostles Agayne seeing the Apostolicall calling and gift is now ceased neither are we to looke that men should be immediatly called from heauen and the preaching of the Gospell to all nations is an Apostolicall worke for the which the Apostles also receiued the gifts of tongues seeing now we haue neither Apostolike