A General View of Papistry, Book 3 · Controversies

A General View of Papistry · Book 3 · Controversies

p. 553HERE ENSVE SVCH QVESTIONS AND CONTROVERSIES AS ARE MOOVED CONCERNING THE BENEfites of our redemption, purchased vntounto vsus 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 hauehave 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 vntounto the secret counsel of God: yet it is certain, that God, to set forth his glory, as he hath made som p. 554the 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 hauehave 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 hauehave all men to bee saued, that is, sayth Augustine, Omnes homines, Enchirid. cap. 1…3.omne genus humanum intelligamus: by all men we must vnderstand all sortes, or all kindes of men, not eueryevery 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 hauehave 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 vntounto 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 hauehave all men to be saued, that is, offering vntounto 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 vntounto 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 vntounto 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, Hypognost. articul. 6.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 vntounto them of their free election and saluation in Christ.

p. 555THE 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 vntounto them, whome hee chooseth, he will giuegive grace to obey, will to beleeue in him, and to doe that hee appointeth. Secondly, this place is expounded by that other of Saint Paul, Ephes. 1.4. God hath chosen vsus in Christ before the foundation of the world, that we should be holy: vponupon the which words Augustine writeth thus: Elegit nos, vt essemus sancti, non quia futuri eramus, sed vt essemus, & secundum bonam voluntatem suam, non nostram, quae bona esse non posset, nisi ipse secundum bonam voluntatem suam, vt bona fieret, subueniret: He hath chosen vsus, that we should be holy, not because he saw we should be holy, but to the end we might be holy: and according to his good pleasure, not after our owne will, which could not bee good, vnlesse he according to his good will should assist vsus to make it good. See then, our holines and obedience is a fruite and effect of our election, no cause thereof: neither is there any free will or good disposition in man, till God make it free and good.

Argum. Rom. 9.16. Our election is not of the willer, nor of the runner, but of God, that sheweth merciemercy. Ergo, the merciemercy of God is the onelyonly ground of our election: for if our faith or workes should be foreseene, then it were of the willer and of the runner, which the Apostle here denieth. And to this purpose the Apostle bringeth in the example of Iacob and Esau, ouer whome the Lorde had cast his lots: Iacob hauehave I loued, Esau hauehave I hated, before they were yet borne, or had done either good or euill: as Augustine saith,In epistol. ad Rom. 9.Rom 9 Vt totum, quicquid essent, secundum misericordiam se esse cognoscerent. And all to this ende, that they should ascribe all, whatsoeuer was in them, to the merciemercy of God. Yea the Rhemists confesse against themselues, that Gods meere merciemercy is seene in the elect, Rom. 9. sect. 2. Ergo, our election is a worke of Gods meere merciemercy: there is then no respect at all to be had to our workes, for then were it not of Gods meere and sole merciemercy.

p. 556THE THIRD QVESTION, OF THE certaintie of Predestination.

The Papists.

error 57 1. THere are two partes of this question: first, whether Gods decree, concerning the election of men be certaine and vnchangeable: secondly, whether a man in this life may in himselfe bee assured of his election. The first our aduersaries dare not plainely affirme: for it were great blasphemie openly to say, that Gods decree may bee changed: yet they doe in circumstance of speech affirme it: as Rhemist. Act. 27. sec. 3. (Men cannot bee saued, though they bee predestinate, vnlesse they keepe Gods commaundements.) As though it were possible for men predestinate, not to keepe the commandements of God, or in the end not to be saued. Likewise it was concluded in the Councell of Trent, sess. 6. can. 23. that the grace of iustification may be lost: which is as much to say, that a man may lose his predestination: for none are iustified, but whome God before hath predestinate, Rom. 8.30. They cannot therefore fall away from the grace of iustification, vnles they fall away from predestination.

The Protestants.

THat the decree of God, concerning such as shall bee saued, remaineth sure and certaine, and that it is impossible for any of the Elect to fall away, the Scripture eueryevery where proueth.

Argum. Whome God loueth, hee loueth to the end, Iohn. 13.1. The giftes and calling of God are without repentance, Rom. 11.29. My father is greater then all, and no man is able to take them out of his hand, Iohn. 10.29. Ergo, our election is certaine, for With God there is not so much as any shadow of change, Iam. 1.17.

Augustine saith, Horum, qui electi sunt, si quispiam perit, fallitur Deus, sed …emo eorum perit, quia non fallitur Deus: Of the Elect, if any perish, God is deceiued: but none of them can perish, because God cannot bee deceiued, De corrept. & grat. cap. 7.

The Papists.

error 58 FOr eueryevery man to be assured infalliblie that he shall be saued without speciall reuelation, is a most damnable, false illusion, and presumption, Rom. 8. sect. 9. They call it a faithlesse perswasion of saluation, to bee confident of Gods grace and saluation, and fides daemoniorum, not Apostolorum, the faith of diuels, not of Apostles: Rhemist. 1. Corint. 9. sect. 9. So the Tridentine Councel call certitudinem remissionis peccatorum, vanam, & ab omni pietate remotam fi…uciam, the certaintie of remission of sinnes, a vaine and faithlesse perswasion. And therefore eueryevery man, De gratia formidare, & timere potest, may stand in p. 557doubt, and be afraide, whether he be in the state of grace, sess. 6. cap. 9.

Argum. 1. Saint Paul saith: I know nothing by my selfe, yet am I not thereby iustified: Paul durst not assure himselfe, whether he were iustified, Rhemist.

Ans. Paul was most sure of Gods grace, and his iustification through faith, Rom. 8.30. But hee doth acknowledge, that hee is not iustified by his faithfull labours in the Gospell, or any other workes of his owne, although hee were cleare in conscience.

Argum. 2. Philip. 2.12. Worke your saluation with feare and trembling: Ergo, men must not be secure of their saluation.

Ans. We doe not teach men to walke securely, or presume of their election. But we protest vntounto them, that seeing men are predestinate vntounto good workes, that vnlesse they be careful to lead an holy life, they hauehave no part in predestination: yet wee teach men notwithstanding, assuredly to beleeue the promises of God made to all those that beleeue, to be saued. And this confidence doth very well agree with the feare of God.

The Protestants.

OVr securitie of saluation is no vaine presumption, but an assurance vponupon the word of God, that through faith in God, and walking in that way which God hath appointed vsus, we shall vndoubtedly come in the end to eternall life.

Argum. 1. As our election is certaine, sure, and vndoubted before God: so it is the Lords pleasure, that eueryevery Christian while hee liueth, may and ought in himselfe to be assured thereof by a liuely faith: as Saint Peter teacheth vsus to labour and giuegive our diligence to make our calling & election sure, 2. Pet. 1.10.

Argum. 2. Rom. 8.38. S. Paul saith, I am sure, that neither death nor life, &c. shall separate vsus from the louelove of God in Christ Iesus: Ergo, the Apostle was certaine of his saluation.

Rhemist. First, the Apostle speaketh onelyonly in generall: as if hee should hauehave saide, So many as are elected, cannot certainely perish.

Ans. It is false, for the Apostle pronounceth particularly of himselfe: As more plainely, 2. Timoth. 4 8. From henceforth there is laide vp for mee a crowne of righteousnes.

Rhemist. Secondly, Saint Paul might hauehave this perswasion by some especiall reuelation.

Ans. The ground of the Apostles perswasion is none other, but that which is common to all the faithfull, the louelove of God in Christ. And so Augustine interpreteth this place, writing thus: Isti, significati sunt ad Timotheum, &c. These, of whome the Apostle speaketh, are signified in another place to Timoth. 2.2.19. The foundation of God remaineth sure, the Lorde knoweth who are his: De corrept & gra…. 7.Ergo, this assurance and confidence is common, though not in the like measure to all faithfull Christians.

Augustine also saith: Quia non secundum merita nostra sed illius misericordiam p. 558firma est promissio, nemo debet cum trepidatione praedicare, vnde non potest dubitare. Because the promise remaineth stedfast, not by our workes, but his merciemercy: we must not with trembling and fearefulnes pronounce that, whereof wee cannot doubt. No maruaile then if Papists doubt of their saluation, because their confidence is built vponupon their workes: but if they would with the faithfull of God, renounce their owne workes, and be content to submit themselues to the faith of Christ, they would not thinke it so strange a thing, for Christians to hauehave a full and stedfast perswasion of their saluation.

THE SECOND PART, OF THE BENEFIT of our vocation, to the which belongeth the knowledge of sinne and the lawe.

THE FIRST QVESTION, of sinne.

THe partes of this question are these: first, of originall sinne: secondly, of the difference of sinnes: thirdly, of veniall sinnes: fourthly, whether all sinnes be remissible: fiftly, whether God bee the author of sinne: sixtly, whether the workes of the not regenerate are sinne.

THE FIRST PART, OF originall sinne.

The Papists.

error 59 COncupiscence (which wee also call originall sinne) remaining after Baptisme, is not properly a sinne, nor forbidden by commaundement, till it raigne in vsus, and wee obey the desires thereof: it is called sinne, because it is the matter, effect, and occasion of sinne, Rhemist. Rom. 6. sect. 6. Concil. Trident. sess. 5.

Argum. Iam. 1.15. Concupiscence, when it hath conceiued, bringeth forth sinne: Ergo, it is not sinne of it selfe: but when the consent of will commeth, sinne is engendred, Rhemist.

The Protestants.

Ans. THe argument followeth not, concupiscence bringeth forth sinne, Ergo, it is no sinne: nay it shall the rather bee sinne: as one serpent bringeth forth another, so both the mother and daughter are sinne: for euill fruites doe shew an euill tree.

Argum. Saint Paul saith, that concupiscence is flatly forbidden by the law, which saith, Thou shalt not lust, Rom. 7.7. And vers. 17. He calleth it sinne dwelling in vsus, though it doe not reigne in vsus: Ergo, it is properly sinne.

p. 559Augustine saith, Omnium malorum reatu caret, qui baptizatur, non omnibus malis: He that is baptized is cleared from the guilt of all euils or sinnes, but not from the euils themselues. Dimittuntur in Baptismo omnia peccata, & originaliter tracta, & ignoranter, vel scienter adiecta: All sinnes are forgiuen in Baptisme, both originall, and committed ignorantly or wittingly. Therefore originall sinne is no otherwaies taken away in Baptisme, then other sinnes are: but the guilt onelyonly of other sinnes is remitted in Baptisme, the blot or staine remaineth still: Ergo, originall sinne ceaseth in respect of the guilt: for neither it, nor any other sinnes shall be imputed vntounto those, which are iustified in Christ: But it is a sinne still, as the rest are. Augustine also dare call it a sinne: Concupiscentia peior est ignorantia. Concupiscence is worse then ignorance.Cont. Iulian. lib. 6. cap. 5. Epistol. 105 And in another place: Ignorantia in ijs, qui intelligere noluerunt, peccatum est: in ijs qui non potuerunt, poena peccati: But ignorance is in them which are able to learne, sinne: in those that cannot; a punishment of sinne. If ignorance be sinne, concupiscence worse then ignorance, is much more.

THE SECOND PART, OF THE difference of sinnes.

The Papists.

SOme sinnes are deadly or mortall, because all that doe them are worthie of error 60 damnation: others bee veniall, that is to say, pardonable of their owne nature, Rhemist. Rom. 1.11.

Argum. Sinne when it is finished, bringeth foorth death, Iam. 1.15. Ergo, not all sinne, but that which is consummate and perfited is mortall, Rhemist. ibid.

The Protestants.

Ans. OVt of this place it is gathered, that there are degrees of sinne, and that the more heynous sinne is worthie of more grieuous death and condemnation: but that concupiscence, or other lesse sinnes deserue not death, it is not hence proued: seeing the Scripture saith, That the wages of all sinne is death, Rom. 6.23.

Argum. That no sinne is veniall or pardonable of it owne nature, but that the least deserueth death, if God should deale with vsus, according to the exact rule of his iustice, it thus appeareth. First, if all sinnes are not mortall, Christ died not for all sinnes: for he by his death did satisfie onelyonly for sinnes, that deserued death: but Christ died for all sinnes, Iohn. 1.19. Secondly, all transgression of Gods lawe is sinne, and deserueth the curse of God, Galath. 3.10. But all sinne is the transgression of the lawe, 1. Iohn 3.4.

Augustine and other of the fathers doe vse this terme of veniall sinnes, but not in their sense, as though any sinne in it owne nature deserued pardon: but p. 560by veniall sinnes, they vnderstand the lesser and smaller faultes, which are more easilie forgiuen at Gods hand, then the greater. Sunt venialiae peccata, there are certaine veniall sinnes, without the which a man cannot liue, saith Augustine: Propter omnia peccata baptismus inuentus est, propter leuia oratio dominica: For all sinnes Baptisme is a remedy, and the Lords praier for the lesse: De symbolo lib. 1.6. By veniall sinnes he vnderstandeth the smaller sinnes, which are not pardonable in their owne nature, for then it were not necessarie to aske forgiuenes for them in the Lords praier: they would vanish away of themselues. Wherefore wee cannot receiue this popish distinction of veniall and mortall sinnes, as they vnderstand it: as the Scripture vseth to speake, wee doe not greatly mislike them; that is, by grace and merciemercy in Christ, all sinnes euen the greatest, are not onelyonly pardonable, but pardoned vntounto vsus, Isay 1.18. But vntounto the wicked and impenitent eueryevery sinne is mortall; they shall euen by their idle words be condemned, Matth. 12.36.37.

THE THIRD PART, OF THOSE, which they call veniall sinnes.

The Papists.

error 61 1. SInne is voluntarie, otherwise it is no sinne: and therefore the passions that are in men, hauing not the consent of wil, are farre from sinne, and are not imputed to any man: neither for them neede hee say vntounto God, Forgiue vsus our sinnes, Rhemist. Rom. 7. sec. 8.9.

The Protestants.

SInnes done without consent of the inward man, are neuer imputed: but this must be vnderstoode onelyonly of the regenerate: in whome there is a new man, borne of the spirite.

Argum. That inuoluntarie lustes which arise in the heart, not hauing the consent of will, are in their nature sinne, it is euident by Saint Pauls words, Rom. 7.20. If I doe that I would not, then is it not I any longer, that doe it, but sinne that dwelleth in mee: he calleth it sinne, though he consent not vntounto it.

In Psal. 105Ps 105Augustine saith, Peccata negligentiae vel ignorantiae melius accusantur, vt pereant, quàm excusantur, vt maneant, meliusque purgantur inuocato Deo, quàm firmantur irritato Deo: The sinnes of negligence and ignorance are better accused and confessed, then excused, better by praying to God to purge them, then by prouoking God to confirme them. Ergo, forgiuenes must be asked at Gods hand for inuoluntarie sinnes, sinnes of ignorance.

p. 561The Papists.

2. THe motions of the flesh in a iust man, whereunto the minde of man consenteth not, cannot any whit defile the operations of the spirite, but error 62 make them often more meritorious, for the continuall combate that hee hath with them: for it is plaine, that the operations of the flesh and the spirite doe not concurre together to make one act, Rhemist. Rom. 7. sect. 10.

The Protestants.

Ans. THough the operations of the flesh concurre not with the spirite in any one act: yet doe they hinder the workes of the spirite from perfection, and therefore defile them.

Argum. Rom. 7.19. Saint Paul saith, The good that I would, doe I not. Did not concupiscence euen in this blessed Apostle hinder the proceedings of the spirit, when it kept him from doing that good, which he desired? and whereas he cryeth out, and desireth to bee deliuered from that lawe of his members, vers. 24. it is not like that any merite, or good thing can be obteined by it: for then hee should rather hauehave beene desirous to hauehave giuen it entertainement still.

Augustine thus writeth of these smaller and lesse sinnes: Quibus peccatis licet occidi animam non credamus, De sanct. serm. 41.ita tamen eam veluti quibusdam pustulis deformem faciunt, vt eam ad amplexum sponsi, sine grandi confusione venire non permittant. By the which sinnes, though the soule bee not slaine; yet the face is deformed as with pimples, that shee dare not without great blushing draw neere vntounto her spouse. Let them tell me now, what great glorie is obteined, by this corruption in our members.

THE FOVRTH PART, WHETHER all sinnes be remissible.

The Papists.

ALL sinnes are pardonable, so long as the committers of them bee in case error 63 to repent: as they are, so long as they liue in this worlde: It is great blasphemie therefore, which the Caluinists vtter, that Apostasie and certaine other sinnes of the reprobate, cannot be forgiuen at all in this life, Rhemist. 1. Iohn. 1.5. sec. 4. And therefore they say, that blasphemie against the spirite is saide to bee irremissible, because it is hardlie forgiuen: And they define sinne against the holy Ghost, to bee nothing else, but finall impenitencie, Rhemist. Matth. 12.4.

p. 562The Protestants.

FIrst, sinne against the holy Ghost, is not finall impenitencie: eueryevery one indeede that so sinneth, is finally impenitent, because hee shall neuer hauehave the grace to repent: But our Sauiour Christ meaneth some speciall sin, in calling it blasphemie against the holy Ghost: for many a wicked man may die impenitently, and yet not blaspheme. Augustine better defineth this sinne: Cum quis aduersus gratiam ipsam, qua reconciliatus est Deo, inuidentiae facibus agitatur: When a man maliciously doth oppugne that grace, whereby he was reconciled to God: lib. 1. de serm. in mont. 41. But most perfitly is this sinne described, Heb. 10.29. where there are set downe three circumstances that make this sin: first, the person; he must be such an one as hath been lightened with grace, and been in outward appearance sanctified: therefore Iewes, Turkes, or Infidels, cannot commit this sinne; because their mindes were neuer illuminate by the truth. Secondly, his affection must bee considered, which is most deadly and hatefull in the highest degree: blaspheming the spirite, and despiting the same, crucifying and persecuting Christ againe as it were, Heb. 6.6. Wherefore they which offend of ignorance, or infirmitie and weakenes, or which fall not into horrible blasphemies, are not guiltie of this sinne. Thirdly, it is the trueth which they hate and detest, which sometime they loued, and were thereby sanctified: They count the blood of the testament as an vnholy thing. Blasphemie then against the holy Ghost, is an horrible hatred and detestation of the trueth, and grace of Gods spirite, whereby hee that now blasphemeth, was before illuminate.

Secondly, this sinne not onelyonly easily shall not be forgiuen, but not at all, as our Sauiour saith, Neither in this worlde, nor the world to come, Math. 12.32. And it is impossible for them to bee renewed by repentance, Heb. 6.6. Wherefore it is a great blasphemie in the Papists, so contrarie to the Scripture to affirme, that blasphemie against the spirite may be forgiuen.

THE FIFTH PART, WHETHER God be the author of sinne.

The Papists.

error 64 NO sinne standeth with the will or intention of God, but is directly against it, Rom. 3. sect. 4. And therefore Christs death was Gods act no otherwise, then by permission, Act. 3. sect. 2. Neither is God the author of sinne, otherwise then by permission, and withholding of his grace, Iam. 1.13. Rhemist.

The Protestants.

Ans. 1. ALL sinne is against the will of God reuealed in his worde, although nothing can come to passe, contrarie to the determinate and secret p. 563will of God. Secondly, God did not onelyonly permit the Iewes to worke their malice vponupon Christ, but most holily and most iustly he vsed their malice, to bring his purpose to passe: for the text is, That Christ was deliuered vp according to the determinate counsell of God, Act. 2.23. which must needs be more then a bare permission. Thirdly, although God be not any moouer vntounto sinne, yet as a iust iudge he not onelyonly permitteth, but leadeth into temptation those whom in iustice he deliuereth vp to Sathan.

Argum. It is a petition which we dayly rehearse in the Lords praier, Lead vsus not into temptation: Likewise, Rom. 11.8. God gaue them the spirite of compunction. These speeches of leading and giuing, implie an actiue power in God, not a passiue and permissiue onelyonly: for how is it possible, that God being omnipotent, should permit or suffer any thing to be done in the world, con… ry to his will?

Augustine vponupon those words of Dauid, concerning Shemei, Let him alone, what know I, if God hauehave sent him to curse? Not, saith he,De libero arbitrio. cap. 20. that God bad him curse, for then his obedience should be commended: Sed quod eius voluntatem proprio suo vitiomalam, in hoc peccatum iudicio suo iusto & occul…o inclinauit: But because, God by his iust and secret iudgement did incline his wil being corrupt of it selfe, vntounto this mischiefe. Loe he saith, inclinauit, he did incline his wil, which is more then permisit, he did suffer him.

THE SIXT PART, OF THE WORKES of those which are not regenerate.

The Papists.

THe works done before iustification, although they doe not proceed of faith, are not properly to be called sinnes, neither doe they deserue the wrath of error 65 God, Concil. Trident. sess. 6. can. 7. Andrad. Tilem. loc. 4. er. 6.

The Protestants.

THe 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 p. 564est, promittit, nihil prosunt homini virtutes, nullo modo possunt verae esse virtutes. If mens vertues helpe them not towards the attaining of eternall life,Cont. Iulian. lib. 4. cap. 3. which is promised onelyonly by faith in Christ, they cannot be said truely to be vertues: but such are the workes of men before they hauehave 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 vntounto 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 vsus: 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 vsus, but in vsus by Christ, who is made our righteousnes and sanctification by faith, 1. Cor. 1.30. The law remaineth still impossible to be kept by vsus through the weakenes of our flesh neither doth God giuegive vsus ability to keep it: but, Christ hath fulfilled it for vsus, 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 p. 565the 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 vsus, 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 vponupon 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 vponupon 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, De perfect. iustit. cont. Celest.sed in eis currendo proficit, et si aliquādo vt infirmus titubat, proficit tamen minuēdo peccata. p. 566He 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 vsus 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 vponupon earth hauehave not onelyonly their infirmities, and are in danger to sinne dayly: but euen their best and most holy workes are blemished with some infirmitie, and hauehave 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 vponupon those words of Iob. 29.14. I put on iustice as a robe: Vestis ista belli magis solet esse, De perfect. iustit. cont. Celest.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.

p. 567The 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 eueryevery sinne that deserueth death, as are adulterie, theft, murder, their exposition is hereticall: for then Dauid should not hauehave beene the Sonne of God, when he committed adultery, and consequently should hauehave 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, Quicun que in Dei prouidentiss. dispositione praedestinati sunt, De corrept. & grat. cap. 9.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 onelyonly 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 onelyonly 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 vntounto 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, p. 568allot vntounto them as well the supererogation of their spirituall works as these, that abound in worldly goods, may giuegive 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 eueryevery 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 hauehave 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 hauehave 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 giuegive of their oyle to the fiue foolish: least (say they) there will not be enough for vsus 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 hauehave need thereof himselfe.

Augustine writing vponupon this parable saith, Vnusquis que pro se rationem reddet, nec alieno testimonio quicquam adiuuatur apud Deum: In Math. serm. 22.et vix sibi quisque sufficit, vt sibi testimonium per hibeat conscientia sua. EueryEvery man shall giuegive 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 p. 569Apostle saith, is the free gift of God, Rom. 6.23. 2. We graunt that men in their wel doing ought to hauehave 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 vsus. Augustine saith well, Deus non propterea se amari vult, In Psal. 52.Ps 52quia dat aliquid praeter se, sed quia dat se: God would not be beloued of vsus, because he giueth or promiseth any thing beside him selfe, but because he giueth himselfe.

The Papistes.

2. EVen in right Christian godly men there remaineth doubt, mistrust, feare error 72 of hell and damnation: and the feare of Gods iudgements causeth iust men to humble themselues, least they should be damned. And so S. Paul saith, Worke out your saluation with feare and trembling, Philipp. 2. Rhemist. 1. Iohn 4. sect. ….

The Protestants.

Ans. WE acknowledge a dutifull reuerence & feare of God alwaies remaining in the godly: but it is farre from that seruile and slauish feare, which is caused onelyonly by the remembrance of hell fire and eternall iudgement: Augustine doth thus resemble the matter: The chaste wife (saith he) and the adulterous doe both feare their husbands, sed casta timet ne discedat vir, adultera, ne veniat: But the chaste wife is afraid least her husband should depart,In Psal. 127Ps 127 the adulterous is afraid least he should come. Such a feare as is in the chaste wife, we graunt to be in the children of God, but not the other.

2. We also confesse, that the horror of hell is profitable to make a way and entrance for the calling of worldly and hard harted men, as the needle or bristle (as Augustine saith) maketh a way for the thread. But in a man already called, this feare is expelled by louelove, as the Apostle saith, 1. Ioh. ….…8. For we must be of those that louelove the appearing of Christ, 2. Tim. 4.8. Not of that number which feare it, and wish it were prolonged.

August. Si possumus efficere, fratres, vt dies iudicij non veniret, puto, quia nec sic erat, male viuendum. If we could bring it about, that the day of iudgement should not come at all, we ought not for all that to liue ill. His meaning is, that we ought not to liue well onelyonly for feare of Gods iudgements.

p. 570THE FIFTH PART, OF THE VSE of the Law.

The Papists.

error 73 THe law, they say, is by Christ, Ministratio vitae effecta, made the ministration of life, Andr. lib. 5. in qua omnis nostra salus consistit: wherein consisteth our saluation, Catech. Colom. ex Tileman. de leg. loc. 3. err. 14. they call it Verbum fidei, and verbum Christi, the word of Christ, and the word of Faith, to be obeyed and followed of all Christians, that which Christ vttered to the yong man: Math. 19.17. If thou wilt enter into life, keepe the commandements: Concil. Trident. sess. 6. cap. 7. So their opinion is, that the law is made vntounto vsus a meane and instrument of our saluation.

The Protestants.

Ans. FIrst, our Sauiour vttered those words to the yong man, onelyonly to humble him thereby, and to teach him to know him selfe: for otherwise the Apostles should hauehave taught contrary doctrine to their master, who exhort men onelyonly to beleeue, and they shalbe saued, Act. 16.31.

Argum. The Law was not ordeined to saue men, but it serueth onelyonly as a Schoolemaster, as S. Paul saith, to bring vsus to Christ, Galath. 3.24. It also reuealeth and discouereth sinne, Rom. 7.7. The Apostle also calleth it the killing letter, and ministery of condemnation, 2. Cor. 3.6.9. How then can it procure our saluation? therefore what can be more opposite and contrary to Scripture, then this assertion of theirs?

Let Augustine speake: Testimonium legis eis, qui ea non legitimè vtuntur, testimonium est quo conuincantur, eis, qui legitimè vtuntur, testimonium est, quo demonstratur, quò liberandi confugere debeant peccatores. The testimonie of the law, to them which vse it not aright, is a testimony to conuince them; to them which doe, a testimony to teach them, to whom sinners ought to flie for their deliuerance: Ergo, the law doth not it selfe worke our deliuerance, but sendeth vsus to our deliuerer.

THE THIRD PART, OF THIS controuersie of Iustification.

THe particular questions are these. First, of Free will, and the power thereof. Secondly, of Faith. Thirdly, of good workes. Fourthly, of the manner of our iustification.

p. 571THE FIRST QVESTION of Free will.

THe parts of this question. First, whether free will in spirituall things were vtterly extinguished by the sinne of Adam. Secondly, of the power and strength of free will in vsus.

THE FIRST PART, WHETHER FREE WILL be vtterly lost by the transgression of Adam.

The Papists.

FRee will is not vtterly extinguished, but onelyonly abated in strength, and attenuated, error 74 Concil. Trid. sess. 6. cap. 1.

The Rhemists also gather by the parable of the man in the Gospell that lay for halfe dead, Luk. 10. vers. 30. that neither vnderstanding, nor free will, and other powers of the soule, are vtterly extinguished and taken away, but wounded onelyonly by the sinne of Adam, Rhemist. ibid.

The Protestants.

Ans. IT is but a feeble collection and of small force which they draw from this allegorie: for allegories and similitudes, as they know themselues right well, doe not hold in all things, but wherein onelyonly they are compared: neither doe they necessarily conclude.

Argum. But that we are altogether dead in sinne by the transgression of Adam, the scripture speaketh plainly in many places without allegorie, Ephes. 2.1, 5. When we were dead in our sinnes, he hath quickened vsus in Christ. Likewise, Coloss. 2.13. he sayth not, as in the parable foreign, they left him for halfe dead, but foreign, plaine dead men indeed.

Augustine sayth, Cum peccauit primus homo, non in parte aliqua, sed tota, qua conditus est, natura deliquit: When the first man sinned,Cont. Pela. articul. 3. he did not offend in any one part, but wholly in that nature wherein he was created. And in another place, Natura tota fuit per liberum arbitrium in ipsa radice vitiata: In Iohann. tract. 87.Our nature wholly was corrupted by free will, in the very roote or originall, that is, in Adam: Ergo, all the powers both of bodie and soule wholly corrupt and decayed in spirituall things.

THE SECOND PART, OF THE POWER AND strength of free will in man.

The Papists.

THey say not, that a man by his free will only is able to liue well, or to obtaine error 75 eternall life: but yet by the power of free will, stirred, prepared and assisted p. 572by the grace of God, he is able to doe it. The first stirring then and motion of the heart, they say, is of God. Then it is the part of free will to apprehend the grace offered, and to giuegive consent vntounto it, and to worke together with it, Trid. Concil. sess. 6. cap. 5. can. 4.

Loc. 31.Eckius setteth downe foure steps or degrees to iustification. The beginning of our calling is onelyonly of God, by inspiring of grace into vsus: this is the first degree. The second is in our owne power, to giuegive assent vntounto grace once inspired. Thirdly, to obtaine that, which by so assenting we doe desire, is onelyonly of Gods gift, and this is the third degree, gratiae gratum facientis, of grace which maketh vsus gracious, or acceptable. The fourth degree of perseuerance in the grace of saluation receiued, is partly in our power and free will, partly of the grace of God.

Our Rhemists thus define the matter: Man, they say, was neuer without free will: but hauing the grace of Christ he is truely made free, Iohn. 8. sect. 2. Againe, though our election, calling, or first comming to God, lye not wholly or principally vponupon our owne will or workes: yet our willing or working of any good to our saluation, is the secondary cause; Gods speciall motion, grace and assistance is the principall, Rom. 9. sect. 4.

So then this is their sentence, that neither our free will is so corrupt, that it had neede wholly to be assisted by the grace of God, but that it worketh somewhat of it selfe: nor yet so perfect, that it is able of it owne strength to obtaine saluation: But their plaine meaning is this, that Gods grace and mans free will do worke actiuely together, as the Rhemists note. The Gentiles, though they beleeued specially by Gods grace and preordination, yet they beleeue also by their owne free will, Act. 13. sect. 2.

Argum. 2. Timoth. 2.21. If any man purge himselfe from these, he shall be a vessell of honour, 1. Iohn. 3.3. EueryEvery man that hath this hope, sanctifieth himselfe: Ergo, man hath free will to make himselfe a vessell of saluation, or damnation. And this teacheth vsus, that man may sanctifie himselfe by his free will, working together with the grace of GOD, Rhemist. in vtrumque locum.

Ans. First, these places of scripture doe not proue, that there is any freedome or libertie in mans will to doe good by nature: but that our will being enlarged by Gods spirit, consenteth vntounto grace, not of it selfe, or by it owne power. This then is the difference betweene vsus: We hold that our free will is wholly corrupt by nature, and can doe nothing, vnlesse it be holpen by grace: They say, that there is some strength left by nature in free will, and it worketh together with the grace of God.

Argum. 2. If there be no free will vntounto good, what need exhortations, admonitions, precepts, lawes, reward, punishment, seeing nothing is left in a mans owne power? Eckius.

Ans. Though all good things doe come of God, and we hauehave no power in our selues to doe that which good is, yet this hindereth not exhortations, p. 573teaching, industrie and labour, no more then the doctrine of predestination doth: For as God giueth all grace, so he bestoweth them by meanes: faith is the gift of God, yet it commeth by hearing. The staffe of bread is the blessing of God, yet for all that the husbandman must not leaue tilling of his ground. So our will is directed by the grace of God vntounto goodnes: but wee must vse the meanes notwithstanding, whereby the grace of God worketh in vsus.

The Protestants.

THat it may fullie appeare wherein the chiefe poynt of this controuersie lyeth, we will first shewe what manner of free will we denye not to be in man.

1. We confesse that our first parents had free will before their fall, both to choose the good, and refuse the euill: as Augustine sayth, Magnas liberi arbitrij vires homo cum conderetur, accepit, sed eas peccando amisit: Man by creation had great strength in his free will: but hee vtterly lost it by his sinne.

2. We acknowledge a free will in man, that is, a gouernment of reason, Non per quod sit idoneum, quae ad Deum pertinent, sine Deo, inchoare & perficere, sed tantùm in operibus vitae praesentis, as Augustine sayth: Not a free will, whereby men are able to begin or finish any worke to Godward, without his grace: but onelyonly in the affayres of this life: as to labour, to eate, to drinke, to build, to plant, and to doe other affayres of this life. These things hath God left vntounto mans discretion, whom he hath endued with a reasonable soule: yet so, that al these things are gouerned and directed by the generall prouidence of God. And therefore in all these actions, we must say as the Apostle teacheth vsus,Iam. 4.15.Jas 4:15 If the Lord will, I will doe this or that.

But in the preparing of our will vntounto good, the generall prouidence of GOD is not sufficient, but there must be also a speciall influence of his grace.

3. A free will to doe euill also we graunt, free from compulsion or coaction, of it selfe inclined to euill without any enforcing: as Augustine sayth, Liberum hominis arbitrium ad malum sufficit, ad bonum parum est, De corrept. & grat. c. 11nisi adiuuetur ab omnipotente bono: The free will of man sufficeth vntounto euill, but it is of small force vntounto goodnes, vnles it be holpen by the almightie Good.

4. Neither doe we so denye free will in good things, as though men were violently forced, and compelled against their will to the kingdome of GOD, as the Papists doe charge vsus, Iohn. 6. sect. 3. But God so chaungeth our willes, that of vnwilling hee maketh vsus willing: as Augustine, Ex nolentibus volentes facit: and giueth vsus grace most gladlie to embrace Christ: as our Sauiour sayth, If the Sonne make you free, then are you free indeede. p. 574So man hath free will from coaction, both in euill things, to the which he is voluntarily enclined; as also in good things, wherein his will being regenerate, he walketh willingly without compulsion.

5. Neither doe we so take away free will from man, as though there were no more in him, then in a piece of clay, as our aduersaries falsely charge vsus, Rom. 9. sect. 7. As Augustine sayth, Non sicut in lapidibus insensatis, aut in ijs, quae rationem non habent, Cont. Pela. 1.5.Deus salutem nostram operatur: God worketh not our saluation in vsus, as in senseles stones, or in vnreasonable creatures: So we do not take away mans proper motions or thoughts, as the Rhemists accuse vsus. 2. Corinth. 3. sect. 2. God giueth not a new mind, soule, will, or vnderstanding to the regenerate, but onelyonly altereth and changeth it: so that it remaineth the same in matter and substance, but God by his grace, casteth it as it were into a new mould, and giueth a new forme and shape vntounto it.

De bon. perseueran. lib. 2. ca. 13.So August. Cogitantes credimus, cogitantes agimus, quicquid agimus, sed tamen quod attinet ad pietatis viam, & verum Dei cultum, non sumus idonei cogitare aliquid ex nobis, sed sufficientia nostra ex Deo est: We by our owne thoughts beleeue by our owne cogitation we enterprise whatsoeuer is done, yet in the way of godlines, and in the worship of God, we are not able to thinke any thing of our selues, but our sufficiencie is of God. Wherefore two things are to be considered in our will and thoughts, the naturall power of willing and thinking, and the goodnes and holines of our thoughts: the first is in vsus, and is properly ours by the gift of God: but the other commeth onelyonly of God by his grace. The will, the vnderstanding, the thoughts are ours, but the goodnes is meerely and entirely wrought by the spirit of God: So that in respect of the goodnes inspired into our mindes, our willes are altogether passiue; in respect of the generall power and naturall motion of willing, thinking, and vnderstanding, they are also actiue.

The seuerall poynts then, wherein we and our aduersaries dissent about free will, are these.

1. They say, that man was neuer without free will, but it is made more free by grace, Rhemist. Iohn. 8. sect. 2. that is, our free will is not altogether corrupt, but there remaineth some freedome therein, euen before grace.

Ans. Cleane contrarie to S. Paul, who denieth that in his flesh dwelleth any good thing, Rom. 7.18. but sayth, he by nature was wholly sold vntounto sinne, vers. 14. How then can there remaine any goodnes in our will without grace? Augustine consenteth, Laborant homines inuenire in voluntate, quid boni sit nostrum, quod non sit ex Deo, quod quomodo inueniri possit ignoro: Men doe labour to finde some goodnes in the will, that is of our selues, and not of God: but I am altogether ignorant how any such thing should be found.

2. The beginning of our calling, and the first motions and stirrings of the heart are of grace, but to consent is wholly in our power: so belike God beginneth the good worke and we continue it. This is right the old Pelagian heresie: p. 575Gratiam Dei non ad singulos actus dari: That the grace of God need not be giuen at eueryevery assay: but it is enough if God giuegive a hint, and shewe vsus the beginning, and we will performe the rest. This heresie is confuted by Augustine, Epistol. 106. And in another place, Nos eam gratiam volumus, saith he, qua non solum reuelatur sapientia, sed amatur, non suadetur bonum, sed persuadetur: De grat. Christ. 1.10We vnderstand that grace, by the which wisedome is not only reuealed, but loued, we are not moued and stirred only to good things, but throughly perswaded. Wherefore it is not God that beginneth the good worke in vsus onelyonly, but also continueth and finisheth it: for all things are by Iesus Christ, 1. Corinth. 8.7. no good thing in vsus but by him.

3. They also renew another heresie of the Pelagians, who taught: That, what men are commanded to doe by free will, facilius impleri per gratiam, is but more easily performed by grace. What els doe the Rhemists say,Haeres. 83. August. giuing this note, that although the Gentiles do especially beleeue by Gods grace, yet they doe beleeue by their free will? Act. 13.2. So grace helpeth them only more especially, fully, or easely to beleeue. Whereupon it followeth, that they may beleeue without grace, though not so especially.

Now then, we are to proue against our aduersaries, that our free will hath no power at all of it selfe to will or doe that which is good, no further then it is guided, and not onelyonly in part assisted, but wholly directed by the spirit of God.

Argum. 1. Philipp. 2.13. God worketh in vsus both the will and the deede: yea and the thought to, 2. Cor. 3.5. He sayth not, God and we worke, but he himselfe worketh: he is all in all.

Argum. 2. Iohn. 6.44. No man commeth to me, vnlesse my father draw him. But he is not drawne that giueth assent of his owne accord: for so they say, that God first toucheth the heart with his spirit, and then it is in the power of man to giuegive consent. But the scripture speaketh otherwise: how that God draweth vsus, he draweth our will, and maketh vsus to giuegive assent vntounto his grace. He it is that taketh away the stonie heart, and giueth an heart of flesh, Ezech. 11.19. Ergo, he prepareth and addresseth the will wholly. For like as a stone hath no fleshy nature in it, no more hath the naturall will of men any goodnesse dwelling therein.

Augustine, Quicquid vult bonum, quicquid potest, à Domino est, Hypogno. cont. Pelag. articul. 2.quia sine me ait Dominus, nihil potestis facere, Iohn. 15. Whatsoeuer a man either willeth, or is able to doe, it is of God: as the Lord sayth in the Gospell, Without me you can doe nothing: Ergo, without grace the will is able to doe nothing: it is then wholly corrupt in it selfe. It followeth therefore, that our will and Gods grace worke not together: but God by his spirit worketh alone in vsus.

THE SECOND QVESTION, of Faith.

THe parts of the question. First, what faith is. Secondly, of the diuers kindes of faith. Thirdly, of the forme of faith. Fourthly, how we are iustified by p. 576faith. Fiftly, whether faith be meritorious. Sixtly, whether it be in our owne power. Seuenthly, whether faith may be lost. Eightly, whether wicked men hauehave faith.

THE FIRST PART, WHAT FAITH IS, whereby we are iustified.

The Papists.

error 76 IVstifying faith, or faith that iustifieth, is not, that assured beleefe and confidence of the heart, whereby we are perswaded that our sinnes are forgiuen vsus in Christ, Concil. Trident. sess. 6. can. 13. It is a generall or vniuersall beleeuing the articles of Christs death and resurrection, not any fond speciall faith, fiducia, or confidence, of each mans owne saluation, Rhemist. Rom. 4. sect. 9.

Argum. Abrahams faith was nothing els but his beleefe of a certaine article reuealed vntounto him from God, and credite giuen to Gods speeches, Rhemist. ibid.

Ans. Abrahams faith was not onelyonly a generall or historicall beleefe, that Gods speeches were true; but a sure confidence and trust in God, that his promises pertained vntounto him: and that he himselfe should bee blessed in that promised seede: as our Sauiour testifieth, Iohn. 8.56. Abraham desired to see my day, and he sawe it, and was glad. For whereof sprang that exceeding ioy in Abraham, but vponupon that certaine hope and perswasion which he had of his owne saluation in Christ?

The Protestants.

A Iustifying faith is not onelyonly a generall beleefe of the articles of faith, that Christ was borne, dyed, rose againe for them that beleeue: but it is an assured and stedfast confidence, whereby eueryevery faithfull man particularly doth applie to himselfe the generall promises of God, for the hope of remission of his sinnes in Christ, that Christ dyed, rose againe, and did all the rest, euen for him.

Argum. 1. Saint Iames sayth, The diuels also doe beleeue that God is, and doe tremble:Iam. 2.19.Jas 2:19 yea no doubt, but they beleeue the word of God is true, and confesse all the articles of the faith: for they acknowledge Christ to be the Sonne of the liuing God, Mark. 5.7. But the faith of diuels is no iustifying faith: Ergo, neither this historicall and generall faith.

Argum. 2. Saint Paul was saued by no other faith, then the common iustifying faith of all Christians: but this faith wrought a particular perswasion in him, From henceforth is layd vp for me a crowne of righteousnes, 2. Timoth. 8. Ergo, such ought the faith of all Christians to be.

p. 577Augustine sayth, Nos non simul omnes, In Psal. 106Ps 106sed paulatim & singulatim credentes congregamur in vnam quandam ciuitatem: We (sayth he) not beleeuing all at once, but eueryevery man asunder and by himselfe, are gathered into one people. What this singulatim credere, meaneth, he sheweth a few lines after: Quicquid, cum loquor, agnoueris in te, quisquis expertus …s, crede contingere omnibus qui de manu inimicorū 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, eueryevery man must hauehave 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 onelyonly 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 onelyonly 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 vsus: Ergo, whether wee are in the state of grace: for Christ dwelleth onelyonly 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 eueryevery man looke into himselfe, examine, proue himselfe: if faith working by louelove 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.

p. 578THE 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 giuegive 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 giuegive account to eueryevery one that asketh of that hope that is in vsus, 1. Pet. 3.15. Ergo, eueryevery true Christian must be able to giuegive account of his beleefe.

Augustine writeth, Ita apud omnes vulgatam & confirmatam esse catholicam fidem, Cont. Iuli. lib. 6. cap. 4.vt nec notitiam possit fugere popularem: That the Catholike faith was so common, and so plaine, that it could not bee hid euen vntounto 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 onelyonly 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.

p. 579The 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, De verb. Apost. ser. 16.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 louelove. Ergo, a dead faith which is fruitelesse, and worketh not by louelove, 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. LoueLove 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.

p. 580The 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 louelove, 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 hauehave 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 onelyonly 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 vsus, and alone iustifieth vsus before God without louelove (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 louelove, Galath. 5.6. The being and substance of faith is one thing, the working another: LoueLove onelyonly concurreth with faith in the working, it is no part of the essence or being of faith.

In Psal. 67.Ps 67August. Ea sola bona opera dicenda sunt, quae fiunt per dilectionem, haec necesse est, antecedat fides, vt inde ista, non ab istis incipiat illa: Those onelyonly are to bee counted good workes, which are wrought by louelove: faith of necessitie must goe before: for they must take their beginning from faith, and not faith from them. Faith then goeth before louelove that worketh, therefore louelove is not the forme of faith: for forma prior est re formata, the forme should goe before the thing formed.

p. 581THE 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 onelyonly to iustification, Andrad. ex Tilem. de fide err. 11. Rhemist. Rom. 3. sect. 3.

The Protestants.

FAith is not the beginning onelyonly of our iustification, but the principall and onelyonly 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 hauehave 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 onelyonly, but perfited and finished: Ergo, our full iustification is by faith.

Augustine vponupon 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 vsus: Ergo, wee cannot merite by it.

p. 582Argum. 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 onelyonly 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, Lib. 1. de praedestinat. 11.& 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. giuegive 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 onelyonly 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, y^t hath not a good cōscience, may be p. 583lost: for it is not a true liuely faith, but a dead fruitelesse faith.

Argum. But hee that once 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:De corrept. & grat. ca. 7. 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 louelove, 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 hauehave 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 vsus 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 hauehave eternall life: Ergo, if wicked men and reprobates may hauehave this faith; they also shall hauehave euerlasting life: which is a thing impossible.

Augustine, Nostra fides .i. catholica fides, iustos ab iniustis, non operum, Cont. 2. Epist. Pelag. li. 3.5.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 onelyonly faith, if the one may hauehave 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 p. 584vse 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 onelyonly 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 vponupon those words, in the 103. Psalme vers. 18. The louing kindenes of the Lorde is vponupon those that keepe his couenant, and thinke vponupon 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 vntounto 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 vsus 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.

p. 585The 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 hauehave posed Augustine with the same question, which the papists propound to vsus. Was it sinne in the heathen (say they) to clothe the naked? Augustine answereth, Non per seipsum factum peccatum est, Cont. Iulian. lib. 4. c. 3.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 vntounto vsus: 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 vsus, 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 onelyonly, to apprehend, and applie vntounto vsus 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 vntounto works, or vntounto any other thing but faith: for then it were no good definition, p. 586nor yet description. Ergo, faith onelyonly is the euidence of things inuisible: and therefore onelyonly applieth Christs precious merites, which are things beleeued and not seene.

Augustine thus also describeth faith: Rerum absentium praesens est fides, rerum,De Trin. li. 13. ca. 1. quae foris sunt, intus est fides, rerum, quae non videntur, videtur fides: Faith maketh things absent, present, things without vsus, to bee within vsus, things not seene to bee seene: Ergo, faith onelyonly hath this applicatorie power, to applie Christs merites not present, nor seene, and to make them as our owne.

THE SECOND ARTICLE, WHEther bona opera be expiatoria.

The Papists.

THe workes of charitie and merciemercy, as almes deedes, and such like, hauehave 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 louelove 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 hauehave 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 onelyonly is saide to saue vsus, 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 vsus 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 p. 587to 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 eueryevery man according to his workes, Rom. 2.6. EueryEvery 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 vntounto his Saints of the heauenly reward▪ but they are no meritorious or deseruing cause thereof. The reward is of merciemercy, 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 giuegive him. Ergo, the crown is giuen not of merciemercy, 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 vsus by his promise made to vsus in Christ. The reward therefore of heauen is of the merciemercy of God, who hath freely promised it vsus in Christ: It is of his iustice, in that he is faythfull and iust in keeping of his promise made to vsus. So that it is a debt, not in respect of any desert in vsus, 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 giuegive 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 vntounto vsus: 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.

p. 588Argum. 1. If man consider his deserts, he shall finde, that he is worthy of nothing but death: To vsus (s…yth the Prophet) belongeth shame, Dan. 9.9. There is nothing els by debt due vntounto vsus: as Augustine also sayth, Nihil praecesserat in meritis nostris▪ nisi vnde damnari deberemus:In Psa. 18. exposit. 2.Ps 18 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 vsus, is of our owne negligence, all goodnes and holines, of the free mercy of God.In Math. serm. 8. 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.Homil. 8. Augustine sayth, Quàm paruo constat regnum coelorum? duob. minutis emit vidua regnum coelorum: How little doth the kingdome of God stand vsus 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 vsus so to think: it is then a gift of …auour and merciemercy, 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 hauehave 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 hauehave any acceptable works before we are iustified: but in the second iustification, which is the increase of the former iustice, a man may merite by good workes, Rhemist. Rom. 2.3.

Ans. This is but a late and new deuice of the first and second iustification: as afterward we wil shew in the proper place. The scripture teacheth vsus, that not onelyonly the beginning of our righteousnes, but the finishing and perfiting of it is onelyonly by grace in Christ, Ephes. 2.5.6. When we were dead in our sinnes, he hath quickned vsus together in Christ, by whose grace yee are saued, and hath raysed vsus vp, and made vsus sit together in heauenly places: We see that this saluation by grace bringeth vsus vp to heauen. Ergo, both the first & second iustification are of grace, for they can bring vsus no further then to heauen.

Rhemist. 2. Workes done of nature without, or before fayth, cannot merite, but workes done by Gods grace may, and are ioyned with it as causes of saluation.

p. 589Ans. Not onelyonly the workes of nature, but euen of grace also are excluded. Wee are saued (saith the Apostle) by grace through fayth; not of workes: And then he sheweth what workes, namely good workes, such as the Lord hath ordayned for vsus to walke in, Ephes. 2.9.10. Ergo, workes also of grace, wrought in vsus by the spirite of God, are shut out from being any causes of our saluation. I conclude with Augustine, vponupon those wordes of the Psalme, Let the Lord alway be magnified: Peccatores? magnificetur, vt vocet: consiteris? magnificetur, vt ignoscat: iam iustè viuis? magnificetur, vt regat: perseueras vsque ad finem? magnificetur, vt te glorificet: Art thou a sinner? let God be magnified in calling thee: doest thou confesse thy sinnes? let him be magnified in forgiuing them: doest thou liue well? let him be magnified in directing thee: doest thou continue to the end? let him be magnified in glorifiing thee. God is as much to be praysed for all things wrought after our cal…ing and conuersion, as for mercy shewed before: All then is wholly to bee ascribed to Gods grace and merciemercy: nothing is left for our merite or desert.

THE FOVRTH PART, OF THE distinction of merites.

The Papists.

THey make two kindes of merite: Meritum de co…gruo, merite of congruitie: error 91 such are the preparatiue workes before iustification, as were the prayers & almes deeds of Cornelius, Act. 10. which though they be not simply meritorious, ex debito iustitiae, by the due debt of iustice, yet they deserue at Gods handes of congruitie, because hee doth graciously accept them, Act. 10. sect. 5. The other kinde, they call meritum de condigno, merite of condignitie, when the reward is iustly due by debt: such are the workes done in the second iustification, which are truely meritorious,Ex Tilem. loc. 11. error 22. and worthy of heauen, Gabriel. Biel. Rhemist. Rom. 2. sect. 3.

The Protestants.

FIrst, wee vtterly denie any such merite of condignitie: For Saint Paul sayth, that the afflictions of this life are not condigne of the glory to come, Rom. 8.18. Condignitie then is wholly remoued and taken away.

Secondly, a rewarde of congruitie in some sorte we graunt, but neither for any thing done before fayth or iustification, for it is impossible without fayth to please God, or doe any thing acceptable vntounto him, Hebr. 6.6. Neither is it of congruitie for the merite of our workes: but it is (congruum) it is agreeable to the merciemercy and iustice of God in respect of his promise graciously made in Christ, to rewarde the faithfull obedience of his seruants: so then the congruitie is on Gods behalfe, not in respect of our workes.

p. 590We are iustified, sayth the Apostle, Gratis per gratiam, freely by grace, Rom. 3.24. Ergo, there is no merite either of congruitie or condignitie, seeing all is done freely.

Augustine sayth, Quid ille latro attulerat de fauce ad iudicium, de iudicio ad crucem, In Psa. 55.Ps 55de cruce in Paradisum? I pray you what merite did the theefe bring with him, from the prison to iudgemēt, from the iudgement place to the crosse, from the crosse to Paradise? Here was neither merite of congruitie nor condignitie.

THE FIFT PART, OF THE MANner of meriting.

The Papists.

OVr workes (they say) are pleasing and acceptable vntounto God▪ euen after error 92 the same manner, that Christ and his workes were, Tapper. ex Tileman. loc. 11. Err. 14. Christes paynes of their owne nature, compared to his glorie, were not any whit comparable, yet they were meritorious and worthy of heauen, not for the greatnes of them, but for the worthines of his person. So our works, not of their owne nature, but as they are of grace, are meritorious of the ioyes of heauen, Rhemist. Rom. 8.18.

The Protestants.

FIrst, it is a great blasphemie, to say, that Christs passions in themselues deserued not that glory, which he hath purchased for vsus: neither that there was any comparison betweene them: for then, how could he hauehave fully satisfied the wrath of God? Christ hath payed the ransome for our sinnes: Wee are redeemed with his precious blood, as of a lambe vnspotted, 1. Pet. 1.19. His blood was the price of our redemption: therefore, of it selfe meritorious: It was not in respect of Christ, of grace; but of merite in him: VntoUnto vsus his redemption is of grace, Rom. 3.24. Wherefore his passion being the passion of the Sonne of God, was a full satisfaction, and worthy desert of that glory, which hee hath purchased for vsus.

Secondly; it is another great blasphemy to match and compare in the way and maner of meriting, Christs workes and ours together. For first, there is no merite at all in vsus vntounto saluation: we hauehave no merites but Christs, and are saued onelyonly by fayth in him, not by workes, Ephes. 2.8. Secondly, by your own confession, our works are not of their nature meritorious, but of grace. But Christs workes were of themselues full of merite, without any externall helpe, or accession of grace: for in himselfe did all fulnes dwell, Coloss. 1.19.

Augustine very well sheweth the great difference in the way of meriting betweene Christ and vsus,Tract. 2. in Epist. Iohan. thus writing: Quantum interest, cum duo sint in carcere, interreum, & visitatorem eius: illum causa premit, illum humanitas adduxit: sic in istu mortalitate nos reatu tenebamur, Christus misericordia descendit: Looke what difference there is, when two are in prison together, betweene p. 591the prisoner, and his friend that commeth to visite him; the one is there of necessitie, the other commeth of good will. Such difference is there betweene Christ & vsus: for when we were deteined in the prison of this mortalitie, for the guilt of our sinnes, Christ came in mercy to visite vsus. How can there now be any proportionable or like way of meriting, in the guiltie prisoner, and the innocent and friendly visiter?

THE FOVRTH QVESTION, of Iustification.

THe partes of this question. First, of the preparatiue workes to iustification.

Secondly, of the 2. kindes of iustification, the first & second. Thirdly, of inherent iustice. Fourthly, of Iustification only by fayth. They folow now in order.

THE FIRST PART, OF THE PREparatiue workes.

The Papists.

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 merciemercy: 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: De praedestinat. lib. 1. ca. 7He did not giuegive 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 hauehave 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, In Psal. 31.Ps 31quae 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.

p. 592THE 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 onelyonly, 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 onelyonly by the imputation of the righteousnes of Christ, Roman. 4.7. We are sanctified, when by fayth working by louelove 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 vsus 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 vsus: 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:Lib. 1. de praedest. cap. 1. confuted by Augustine, Epistol. 106. Gratia iam non erit gratia, quia secundum merita datur, nam merces fidei auctae erit merces coeptae: Thus grace shalbe 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 hauehave another iustification to come after our glorificatiō. Likewise, Rom. 4. p. 593Blessed are they whose iniquities are forgiuen, ver. 7. The iustification in remission of sinnes doth make a man blessed: Ergo, it is the onelyonly sufficient iustification. And Augustine accordingly sayth, In Psal. 100.Ps 100Donando 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 onelyonly 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 onelyonly 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 vsus, whereby we are not onelyonly 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:De spirit. & liter. cap. 26. 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 onelyonly, which we apprehend by fayth.

Argum. That iustice, whereby we hauehave 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 hauehave peace with him. But this is onelyonly the iustice of faith, Rom. 5.1. Ergo, by this iustice onelyonly are we iust before God.

August. hath a good speech, Si dixerimus, quod nihil iustitiae habemus, De verbis. apost. ser. 16.aduersum Dei dona mētimur: si enim iustitiae nihil habemus, nec fidem habemus: si autem fidem habemus, iam aliquid habemus iustitiae: If we say we hauehave no iustice at all in vsus, we do belye the good gifts of God: for if we hauehave no iustice, we hauehave no faith: But if we hauehave faith, then hauehave we some iustice in vsus. Here Augustine acknowledgeth no inherent iustice, but onelyonly the iustice of fayth:

p. 594THE FOVRTH PART, OF IVSTIFIcation onelyonly 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 onelyonly 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 onelyonly 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 vsus 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 giuegive life to the cause. You know Augustine often sayth, Opera non praecedunt iustificandum, sed sequuntur iustificatum: Workes goe not before vntounto 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 onelyonly: Ergo, we are not iustified by fayth onelyonly, 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 onelyonly. And he excludeth not onelyonly 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 onelyonly, 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 p. 595sight 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,De spiritu & lite… 26 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 vsus:) 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 onelyonly, which, as a liuely instrument ordained of God, doth assure vsus of our iustification by grace in Christ.

Argum. 1. Saluation is ascribed onelyonly to beleefe, Mark. 16.16. Act. 16.31. But it is the propertie of faith onelyonly to beleeue, not of hope or charitie: the effect of hope is by patience to abide, Rom. 8.25. The operations also of louelove are set forth, 1. Corinth. 13. Where amongst other, LoueLove is sayd to beleeue all things: that is, mutuall louelove amongst men is not mistrustfull, but taketh all things in good part: but to beleeue the things of God, it is the propertie onelyonly of faith: as Augustine vponupon those words of the Apostle, How shall they call vponupon him▪ on whom they hauehave not beleeued? In his duobus tria illa intuere: fides credit, spes & charitas orant: In these two behold those three: faith beleeueth,Enchirid. cap. 7. hope and charitie pray. Faith therefore onelyonly beleeueth, and so consequently onelyonly iustifieth, Enchirid. cap. 7.

Argum. 2. Our iustification and saluation is of the meere grace and merciemercy of God, not at al of any merite or desert in vsus: 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 onelyonly to the merciemercy and grace of God, the Apostle eueryevery where sheweth: Rom. 9.12. It is not in him that willeth or runneth, but in God that sheweth merciemercy. 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: De corrept. & grat. c. 2.We must vnderstand the grace of God by Iesus Christ, by the which we are onelyonly 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 vsus, much or little, it is thy gift: nothing is ours but the euill in vsus: Ergo, all good things are of God, and onelyonly 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 p. 596in 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 hauehave answered before, Quaest. 2. part. 3. artic. 3.

If they will oppose that saying of S. Iames. 2.24. we answere with Augustine: In Psal. 31.Ps 31Nec 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.