A General View of Papistry

The Papists.

[error 59] COncupiscence (which we also call original sin) remaining after Baptism, is not properly a sin, nor forbidden by commandment, till it reign in us, and we obey the desires thereof: it is called sin, because it is the matter, effect, and occasion of sin, Rhemist. Rom. 6. sect. 6. Council. Trident. sess. 5.

Argum. I am. 1.15. Concupiscence, when it hath conceived, bringeth forth sin: Ergo, it is not sin of it self: but when the consent of will cometh, sin is engendered, Rhemist.

The Protestants.

Ans. THe argument followeth not, concupiscence bringeth forth sin, Ergo, it is no sin: nay it shall the rather be sin: as one serpent bringeth forth another, so both the mother and daughter are sin: for evil fruits do show an evil tree.

Argum. Saint Paul saith, that concupiscence is flatly forbidden by the law, which saith, Thou shalt not lust, Rom. 7.7. And verse. 17. He calleth it sin dwelling in us, though it do not reign in us: Ergo, it is properly sin.

Augustine saith,

Therefore original sin is no otherways taken away in Baptism, then other sins are: but the guilt only of other sins is remitted in Baptism, the blot or stain remaineth still: Ergo, original sin ceaseth in respect of the guilt: for neither it, nor any other sins shall be imputed unto those, which are justified in Christ: But it is a sin still, as the rest are. Augustine also dare call it a sin: Concupiscentia peior est ignorantia. Concupiscence is worse then ignorance. 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 learn, sin: in those that cannot; a punishment of sin. If ignorance be sin, concupiscence worse then ignorance, is much more.

The Papists.

SOme sins are deadly or mortal, because all that do them are worthy of [error 60] damnation: others be venial, that is to say, pardonable of their own nature, Rhemist. Rom. 1.11.

Argum. Sin when it is finished, bringeth forth death, I am. 1.15. Ergo, not all sin, but that which is consummate and perfected is mortal, Rhemist. ibid.

The Protestants.

Ans. OVt of this place it is gathered, that there are degrees of sin, and that the more heinous sin is worthy of more grievous death and condemnation: but that concupiscence, or other less sins deserve not death, it is not hence proved: seeing the Scripture saith, That the wages of all sin is death, Rom. 6.23.

Argum. That no sin is venial or pardonable of it own nature, but that the least deserveth death, if God should deal with us, according to the exact rule of his justice, it thus appeareth. First, if all sins are not mortal, Christ died not for all sins: for he by his death did satisfy only for sins, that deserved death: but Christ died for all sins, John. 1.19. Secondly, all transgression of God's law is sin, and deserveth the curse of God, Galath. 3.10. But all sin is the transgression of the law, 1. John 3.4.

Augustine and other of the fathers do use this term of venial sins, but not in their sense, as though any sin in it own nature deserved pardon: but by venial sins, they understand the lesser and smaller faults, which are more easily forgiven at God's hand, then the greater.

By venial sins he understandeth the smaller sins, which are not pardonable in their own nature, for then it were not necessary to ask forgiveness for them in the Lord's prayer: they would vanish away of themselves. Wherefore we cannot receive this popish distinction of venial and mortal sins, as they understand it: as the Scripture useth to speak, we do not greatly mislike them; that is, by grace and mercy in Christ, all sins even the greatest, are not only pardonable, but pardoned unto us, Isaiah 1.18. But unto the wicked and impenitent every sin is mortal; they shall even by their idle words be condemned, Matth. 12.36.37.

The Papists.

[error 61] 1. SInne is voluntary, otherwise it is no sin: and therefore the passions that are in men, having not the consent of will, are far from sin, and are not imputed to any man: neither for them need he say unto God, Forgive us our sins, Rhemist. Rom. 7. sec. 8.9.

The Protestants.

SInnes done without consent of the inward man, are never imputed: but this must be understood only of the regenerate: in whom there is a new man, borne of the spirit.

Argum. That inuoluntarie lusts which arise in the heart, not having the consent of will, are in their nature sin, it is evident by Saint Paul's words, Rom. 7.20. If I do that I would not, then is it not I any longer, that do it, but sin that dwelleth in me: he calleth it sin, though he consent not unto it.

Augustine saith,

Ergo, forgiveness must be asked at God's hand for inuoluntarie sins, sins of ignorance.

The Papists.

2. THe motions of the flesh in a just man, whereunto the mind of man consenteth not, cannot any whit defile the operations of the spirit, but [error 62] make them often more meritorious, for the continual combat that he hath with them: for it is plain, that the operations of the flesh and the spirit do not concur together to make one act, Rhemist. Rom. 7. sect. 10.

The Protestants.

Ans. THough the operations of the flesh concur not with the spirit in any one act: yet do they hinder the works of the spirit from perfection, and therefore defile them.

Argum. Rom. 7.19. Saint Paul saith, The good that I would, do I not. Did not concupiscence even in this blessed Apostle hinder the proceedings of the spirit, when it kept him from doing that good, which he desired? and whereas he crieth out, and desireth to be delivered from that law of his members, verse. 24. it is not like that any merit, or good thing can be obtained by it: for then he should rather have been desirous to have given it entertainment still.

Augustine thus writeth of these smaller and less sins:

Let them tell me now, what great glory is obtained, by this corruption in our members.

The Papists.

ALL sins are pardonable, so long as the committers of them be in case [error 63] to repent: as they are, so long as they live in this world: It is great blasphemy therefore, which the Calvinists utter, that Apostasy and certain other sins of the reprobate, cannot be forgiven at all in this life, Rhemist. 1. John. 1.5. sec. 4. And therefore they say, that blasphemy against the spirit is said to be irremissible, because it is hardly forgiven: And they define sin against the holy Ghost, to be nothing else, but final impenitence, Rhemist. Matth. 12.4.

The Protestants.

FIrst, sin against the holy Ghost, is not final impenitence: everyone indeed that so sinneth, is finally impenitent, because he shall never have the grace to repent: But our Savior Christ meaneth some special sin, in calling it blasphemy against the holy Ghost: for many a wicked man may die impenitently, and yet not blaspheme. Augustine better defineth this sin: Cum quis aduersus gratiam ipsam, qua reconciliatus est Deo, inuidentiae facibus agitatur: When a man maliciously doth oppugn that grace, whereby he was reconciled to God: lib. 1. de serm. in mont. 41. But most perfectly is this sin described, Heb. 10.29. where there are set down 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 Jews, Turks, or Infidels, cannot commit this sin; because their minds were never illuminate by the truth. Secondly, his affection must be considered, which is most deadly and hateful in the highest degree: blaspheming the spirit, and despiting the same, crucifying and persecuting Christ again as it were, Heb. 6.6. Wherefore they which offend of ignorance, or infirmity and weakness, or which fall not into horrible blasphemies, are not guilty of this sin. Thirdly, it is the truth which they hate and detest, which sometime they loved, and were thereby sanctified: They count the blood of the testament as an unholy thing. Blasphemy then against the holy Ghost, is an horrible hatred and detestation of the truth, and grace of God's spirit, whereby he that now blasphemeth, was before illuminate.

Secondly, this sin not only easily shall not be forgiven, but not at all, as our Savior saith, Neither in this world, nor the world to come, Math. 12.32. And it is impossible for them to be renewed by repentance, Heb. 6.6. Wherefore it is a great blasphemy in the Papists, so contrary to the Scripture to affirm, that blasphemy against the spirit may be forgiven.

The Papists.

[error 64] NO sin standeth with the will or intention of God, but is directly against it, Rom. 3. sect. 4. And therefore Christ's death was God's act no otherwise, then by permission, Act. 3. sect. 2. Neither is God the author of sin, otherwise then by permission, and withholding of his grace, I am. 1.13. Rhemist.

The Protestants.

Ans. 1. ALL sin is against the will of God revealed in his word, although nothing can come to pass, contrary to the determinate and secret will of God. Secondly, God did not only permit the Jews to work their malice upon Christ, but most holily and most justly he used their malice, to bring his purpose to pass: for the text is, That Christ was delivered up according to the determinate counsel of God, Act. 2.23. which must needs be more then a bare permission. Thirdly, although God be not any mover unto sin, yet as a just judge he not only permitteth, but leadeth into temptation those whom in justice he delivereth up to Satan.

Argum. It is a petition which we daily rehearse in the Lord's prayer, Lead us not into temptation: Likewise, Rom. 11.8. God gave them the spirit of compunction. These speeches of leading and giving, imply an active power in God, not a passive and permissiue only: for how is it possible, that God being omnipotent, should permit or suffer anything to be done in the world, con ••• ry to his will?

Augustine upon those words of David, concerning Shimei, Let him alone, what know I, if God have sent him to curse? Not, saith he, 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 just and secret judgment did incline his will being corrupt of it self, unto this mischief. Loe he saith, inclinauit, he did incline his will, which is more then permisit, he did suffer him.

The Papists.

THe works done before justification, although they do not proceed of faith, are not properly to be called sins, neither do they deserve the wrath of [error 65] God, Council. 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 soever they seem in the sight of men, are nothing else but peccata speciosa, glorious and goodly sins.

Argum. Whatsoever is not of faith, is sin, Rom. 14. And without faith it is impossible to please God, Heb. 6.6. Seeing then they could not please God with their faithless works, they must needs be in danger of his wrath: Augustine writeth thus: Si ad consequendam beatam vitam, quam nobis fides, quae in Christo est, promittit, nihil prosunt homini virtutes, nullo modo possunt verae esse virtutes. If men's virtues help them not towards the attaining of eternal life, which is promised only by faith in Christ, they cannot be said truly to be virtues: but such are the works of men before they have faith: Ergo, if they be not virtuous actions, what are they else but vicious and sinful?

The Papists.

1. IF any man say, that the precepts and commandments of God unto a man [error 66] justified, and in the state of grace are impossible to be kept, let him be accursed, Council. Trid. sess. 6. can. 18.

Argum. Rom. 8.4. That the righteousness of the Law might be fulfilled in us: Ergo, the law of God by the grace of Christ may be kept, and the keeping thereof is our justice. S. John also saith, The commandments of God are not heavy, 1. John. 5.3. And our Savior saith, His yoke is sweet, and his burden light: Ergo, the commandments of God are possible to be fulfilled in this life.

The Protestants.

Ans. FIrst, the Apostle saith not, that the law is fulfilled by us, but in us by Christ, who is made our righteousness and sanctification by faith, 1. Cor. 1.30. The law remaineth still impossible to be kept by us through the weakness of our flesh neither doth God give us ability to keep it: but, Christ hath fulfilled it for us, we notwithstanding being bound to walk in obedience to the commandments of God, which is far off from perfection, or keeping the law as God's justice requireth.

2. To him that is borne of God, and his sins pardoned by the grace of Christ, the commandments of God are not grievous, not because they can perfectly be fulfilled, but because strength is given to keep them in part, and the curse of the law is taken away, and our transgressions answered in Christ.

Argum. 1. If it were possible for any man to keep the law, it is possible in this life to be without sin: But if any man say he hath no sin, he is a liar, 1. John. 1.8.

Argum. 2. S. James saith▪ 2.10. If a man should keep the whole law, and yet fail in one point, is guilty of all. He then that will keep the law, must keep it perfectly, and not fail in the least point: but so is no mortal man able to do: wherefore it is an horrible blasphemy, to say, that it is possible for any mortal man to keep the whole law.

Augustine thus expoundeth that place, Philip. 3.15. Let us, as many as be perfect, be thus minded: by the which place the Rhemists would prove a perfection of justice in this life, Potest quis esse perfectus iustitiae cognitor, licet non sit perfectus effector. A man may know the rule of justice perfectly, though he be not a perfect doer: he understandeth a perfection of knowledge, not a perfection of justice.

The Papists.

2. THey say, that those sins which they call venial, that is, the lesser & smaller [error 67] offenses, do not hinder the justice of men, but that they may truly be called and are indeed just for all those sins: and may notwithstanding them keep the law of God, and be free from the curse thereof, which is laid upon mortal and great sins, not venial and smaller offenses, Rhemist. 1. John 1. sect. 5. Galath. 3. sect. 4.

The Protestants.

THat men are just before God, for all their daily transgressions of frailetie, and manifold infirmities by the righteousness of Christ, made theirs by a lively faith; we deny not: but that there is no perfect inherent justice in themselves, neither that they can perfectly keep the law, because of those sins, thus we prove it out of the word of God.

Argu. They which do but in the least point break the law, are subject to the curse thereof: for it is written, Cursed is he that continueth not in all things written in the law to do them, Galath. 3.10. And what is to be understood by all things our Savior declareth, Math. 5. where he showeth how murder may be committed in the affection, and in the tongue, and adultery likewise in the eye: Ergo, the smaller offenses are also transgressions of the law: from the which seeing the most righteous men upon earth are not free, they cannot perfectly keep the law, nor by their own justice escape the curse thereof.

Augustine: Custodit vias Dei, qui non sic exorbitat, vt ease relinquat, sed in eis currendo proficit, et si aliquādo vt infirmus titubat, proficit tamen minuēdo peccata. He is said to keep the ways of God, which doth not so turn aside out of them, that he altogether leave them: but doth daily profit and go forward in keeping of them: and although he sometime stumble, yet he profiteth by diminishing of his sins. As he therefore that stumbleth, and is turned sometime out of the way, doth not perfectly keep the way: no more doth the righteous man perfectly keep the law of God, which he transgresseth by his daily sins. In isto ergo conflictu induimur ea iustitia, qua ex fide viuitur : In this conflict therefore let us put on the righteousness of faith: he giveth counsel that men should leave their own righteousness, and rather labor to live by faith, and be counted righteous in Christ.

The Papists.

[error 68] 1. A Just man in his good works doth not sin, so much as venially, that is, not in the least manner, no not at all, Council. 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 upon earth have not only their infirmities, and are in danger to sin daily: but even their best and most holy works are blemished with some infirmity, and have a smack of sin.

Argum. Job saith, If I wash myself with snow water, and purge myself most clean, yet mine own clothes shall make me filthy, Job 9.30. that is, though he should allege for himself, the best works that ever he did, yet even in those the Lord could find out matter against him.

Yea, S. Paul saith, That he knew nothing by himself, his own conscience did not accuse him, yet was he not thereby justified, 1. Corinth. 4.4. The reason is given by S. John, that Although a man's heart condemn him not, yet God is greater then our heart, 1.3.20. Wherefore there is no work of any man so perfect, but before the Lord it may be found faulty: for All our righteousness is as a stained clout.

Augustine upon those words of Job. 29.14. I put on justice as a robe: Vestis ista belli magis solet esse, quā pacis, vbi adhuc expugnatur concupiscentia, non vbi erit plena sine aliquo prorsus host iustitiae. This garment, that is, a cloke or mantle, is rather for war, then peace: for here we do daily fight against concupiscence, and there is no perfect righteousness without some enemy. But if so be any work of ours could be perfect without sin, righteousness sometimes might be without an enemy, which Augustine denieth.

The Papists.

2. MOrtall sin, they say, cannot consist together with the grace of God, and [error 69] cannot be committed by a man continuing the Son of God: for he that is borne of God, saith the Apostle, sinneth not: that is, falleth into no mortal sin, Rhemist. 1. John 3. sect. 5.

The Protestants.

FIrst, understanding mortal sin as they do, for every sin that deserveth death, as are adultery, theft, murder, their exposition is heretical: for then David should not have been the Son of God, when he committed adultery, and consequently should have been none of the predestinate: he that is once the Son of God, is always even to the end: For whom God loveth, he loveth to the end, John 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 sin should not reign in our body, that is, the children of God, though they fall into sin, continue not in it, nor delight therein, neither are wholly overcome of it; for it is true of them, that it is not they that do it, but sin that dwelleth in them, Rom. 7.20.

Augustine, Quicun{que} in Dei prouidentiss. dispositione praedestinati sunt, non dico nondum renati, sed etiam nondum nati, filij Dei sunt, & perire non possunt: Whosoever in the most wise counsel of God are predestinate to salvation, not only before they are regenerate and borne again, but even 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 do fall into some sin for the time.

The Papists.

THey teach, that it is not only possible for men to keep the Law of God in [error 70] this life, but to do more then is prescribed or commanded: and that men of their abundance may allot unto others such works of supererogation, Rhemist. 1. Cor. 9. sect. 6. ex Tileman. loc. 3. er. 16.

Argu. 2. Cor. 8. sect. 3. As your abundance now supplieth their want, their abundance also may supply your want, that there may be equality. Saints or other virtuous persons may in measure and proportion of other men's deservings, allot unto them as well the supererogation of their spiritual works as these, that abound in worldly goods, may give alms of their superfluities, to them which are in necessity, Rhemist. totid. verbi • .

Ans. 1. This place proveth no communication of merits of one to another: but that as everyone aboundeth in the gifts and graces of God, so they ought to communicate the use thereof one to another's benefit: for no man meriteth himself by any work of his: therefore he cannot communicate that to another, which he hath not himself. Here also mention is made of mutual communication, for one to supply another's want: but he that doth supererogate to another of the abundance of his good works, hath no need to have his wants supplied by another man's deservings: therefore there is no mutual communicating between them, which is the thing whereof the Apostle speaketh in this place.

Argum. That no man is holpen by another man's deservings, but all that a man can do, is little enough and not sufficient for him self; it is plain in the Gospel: where our Savior saith, That when we have done all that is commanded, we are unprofitable servants, and did no more thē was our duty, Luke 17.10. Ergo, a man cannot do more then his duty.

We may also remember the parable of the Virgins, Math. 25. where the five wise refuse to give of their oil to the five foolish: least (say they) there will not be enough for us and you. No man therefore hath attained to such a perfection of goodness, that he is able to spare ought for his brother, but shall have need thereof himself.

Augustine writing upon this parable saith, Vnusquis{que} pro se rationem reddet, nec alieno testimonio quicquam adiuuatur apud Deum: et vix sibi quisque sufficit, vt sibi testimonium per hibeat conscientia sua. Every man shall give account for himself, neither is a man relieved by another's testimony before God: the testimony of a man's conscience is hardly sufficient for himself. See more of this matter: Controu. 14. quest. 7. part. 4. & quest. 8. part. 3. articul. 2.

The Papists.

[error 71] 1. MEn ought to do good in respect and for reward and recompense in heaven for their good works: the Apostle saith of Moses, Heb. 11. He had respect to the recompense of reward, Rhemist. ibid.

The Protestants.

Ans. FIrst, we deny, that we ought to make account of heaven to be given as a just recompense deserved by our works: for Life eternal, as the Apostle saith, is the free gift of God, Rom. 6.23. 2. We grant that men in their well doing ought to have respect to the reward, but not chiefly or principally: but the respect of God's glory and their own duty ought to move them more.

Argum. Psal. 34.8. Taste and see, how gracious the Lord is! We ought as dutiful children to yield obedience to the Lord, and delight in him, even because of that pleasant taste, comfort and joy, which we feel in his goodness toward us. Augustine saith well, Deus non propterea se amari vult, quia dat aliquid praeter se, sed quia dat se: God would not be beloved of us, because he giveth or promiseth anything beside him self, but because he giveth himself.

The Papists.

2. EVen in right Christian godly men there remaineth doubt, mistrust, fear [error 72] of hell and damnation: and the fear of God's judgments causeth just men to humble themselves, least they should be damned. And so S. Paul saith, Work out your salvation with fear and trembling, Philipp. 2. Rhemist. 1. John 4. sect. • .

The Protestants.

Ans. WE acknowledge a dutiful reverence & fear of God always remaining in the godly: but it is far from that servile and slavish fear, which is caused only by the remembrance of hell fire and eternal judgment: Augustine doth thus resemble the matter: The chaste wife (saith he) and the adulterous do both fear their husbands, sed casta timet ne discedat vir, adultera, ne veniat : But the chaste wife is afraid least her husband should depart, the adulterous is afraid least he should come. Such a fear as is in the chaste wife, we grant to be in the children of God, but not the other.

2. We also confess, that the horror of hell is profitable to make a way and entrance for the calling of worldly and hard hearted men, as the needle or bristle (as Augustine saith) maketh a way for the thread. But in a man already called, this fear is expelled by love, as the Apostle saith, 1. John. • . • 8. For we must be of those that love the appearing of Christ, 2. Tim. 4.8. Not of that number which fear 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 judgment should not come at all, we ought not for all that to live ill. His meaning is, that we ought not to live well only for fear of God's judgments.

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 salvation, 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 uttered to the young man: Math. 19.17. If thou wilt enter into life, keep the commandments: Council. Trident. sess. 6. cap. 7. So their opinion is, that the law is made unto us a mean and instrument of our salvation.

The Protestants.

Ans. FIrst, our Savior uttered those words to the young man, only to humble him thereby, and to teach him to know him self: for otherwise the Apostles should have taught contrary doctrine to their master, who exhort men only to believe, and they shall be saved, Act. 16.31.

Argum. The Law was not ordained to save men, but it serveth only as a Schoolmaster, as S. Paul saith, to bring us to Christ, Galath. 3.24. It also revealeth and discovereth sin, Rom. 7.7. The Apostle also calleth it the killing letter, and ministry of condemnation, 2. Cor. 3.6.9. How then can it procure our salvation? therefore what can be more opposite and contrary to Scripture, then this assertion of theirs?

Let Augustine speak: Testimonium legis eis, qui ea non legitime vtuntur, testimonium est quo conuincantur, eis, qui legitime vtuntur, testimonium est, quo demonstratur, quo liberandi confugere debeant peccatores. The testimony of the law, to them which use it not aright, is a testimony to convince them; to them which do, a testimony to teach them, to whom sinners ought to fly for their deliverance: Ergo, the law doth not it self work our deliverance, but sendeth us to our deliverer.

The Papists.

FRee will is not utterly extinguished, but only abated in strength, and attenuated, [error 74] Council. Trid. sess. 6. cap. 1.

The Rhemists also gather by the parable of the man in the Gospel that lay for half dead, Luk. 10. verse. 30. that neither understanding, nor free will, and other powers of the soul, are utterly extinguished and taken away, but wounded only by the sin of Adam, Rhemist. ibid.

The Protestants.

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

Argum. But that we are altogether dead in sin by the transgression of Adam, the scripture speaketh plainly in many places without allegory, Ephes. 2.1, 5. When we were dead in our sins, he hath quickened us in Christ. Likewise, Coloss. 2.13. he saith not, as in the parable 〈 in non-Latin alphabet 〉 , they left him for half dead, but 〈 in non-Latin alphabet 〉 , plain dead men indeed.

Augustine saith, Cum peccauit primus homo, non in parte aliqua, sed tota, qua conditus est, natura deliquit: When the first man sinned, 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: Our nature wholly was corrupted by free will, in the very root or original, that is, in Adam: Ergo, all the powers both of body and soul wholly corrupt and decayed in spiritual things.

The Papists.

THey say not, that a man by his free will only is able to live well, or to obtain [error 75] eternal life: but yet by the power of free will, stirred, prepared and assisted by the grace of God, he is able to do 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 give consent unto it, and to work together with it, Trid. Council. sess. 6. cap. 5. can. 4.

Eckius setteth down four steps or degrees to justification. The beginning of our calling is only of God, by inspiring of grace into us: this is the first degree. The second is in our own power, to give assent unto grace once inspired. Thirdly, to obtain that, which by so assenting we do desire, is only of God's gift, and this is the third degree, gratiae gratum facientis, of grace which maketh us gracious, or acceptable. The fourth degree of perseverance in the grace of salvation received, is partly in our power and free will, partly of the grace of God.

Our Rhemists thus define the matter: Man, they say, was never without free will: but having the grace of Christ he is truly made free, John. 8. sect. 2. Again, though our election, calling, or first coming to God, lie not wholly or principally upon our own will or works: yet our willing or working of any good to our salvation, is the secondary cause; God's special motion, grace and assistance is the principal, Rom. 9. sect. 4.

So then this is their sentence, that neither our free will is so corrupt, that it had need wholly to be assisted by the grace of God, but that it worketh somewhat of it self: nor yet so perfect, that it is able of it own strength to obtain salvation: But their plain meaning is this, that God's grace and man's free will do work actively together, as the Rhemists note. The Gentiles, though they believed specially by God's grace and preordination, yet they believe also by their own free will, Act. 13. sect. 2.

Argum. 2. Timoth. 2.21. If any man purge himself from these, he shall be a vessel of honor, 1. John. 3.3. Every man that hath this hope, sanctifieth himself: Ergo, man hath free will to make himself a vessel of salvation, or damnation. And this teacheth us, that man may sanctify himself by his free will, working together with the grace of GOD, Rhemist. in vtrumque locum.

Ans. First, these places of scripture do not prove, that there is any freedom or liberty in man's will to do good by nature: but that our will being enlarged by God's spirit, consenteth unto grace, not of it self, or by it own power. This then is the difference between us: We hold that our free will is wholly corrupt by nature, and can do nothing, unless 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 unto good, what need exhortations, admonitions, precepts, laws, reward, punishment, seeing nothing is left in a man's own power? Eckius.

Ans. Though all good things do come of God, and we have no power in our selves to do that which good is, yet this hindereth not exhortations, teaching, industry and labor, no more then the doctrine of predestination doth: For as God giveth all grace, so he bestoweth them by means: faith is the gift of God, yet it cometh by hearing. The staff of bread is the blessing of God, yet for all that the husbandman must not leave tilling of his ground. So our will is directed by the grace of God unto goodness: but we must use the means notwithstanding, whereby the grace of God worketh in us.

The Protestants.

THat it may fully appear wherein the chief point of this controversy lieth, we will first show what manner of free will we deny not to be in man.

1. We confess that our first parents had free will before their fall, both to choose the good, and refuse the evil: as Augustine saith, Magnas liberi arbitrij vires homo cum conderetur, accepit, sed ease peccando amisit: Man by creation had great strength in his free will: but he utterly lost it by his sin.

2. We acknowledge a free will in man, that is, a government of reason, Non per quod sit idoneum, quae ad Deum pertinent, sine Deo, inchoare & perficere, sed tantùm in operibus vitae praesentis, as Augustine saith: Not a free will, whereby men are able to begin or finish any work to Godward, without his grace: but only in the affairs of this life: as to labor, to eat, to drink, to build, to plant, and to do other affairs of this life. These things hath God left unto man's discretion, whom he hath endued with a reasonable soul: yet so, that all these things are governed and directed by the general providence of God. And therefore in all these actions, we must say as the Apostle teacheth us, If the Lord will, I will do this or that.

But in the preparing of our will unto good, the general providence of GOD is not sufficient, but there must be also a special influence of his grace.

3. A free will to do evil also we grant, free from compulsion or coaction, of it self inclined to evil without any enforcing: as Augustine saith, Liberum hominis arbitrium ad malum sufficit, ad bonum parum est, nisi adiuuetur ab omnipotent bono: The free will of man sufficeth unto evil, but it is of small force unto goodness, unless it be holpen by the almighty Good.

4. Neither do we so deny free will in good things, as though men were violently forced, and compelled against their will to the kingdom of GOD, as the Papists do charge us, John. 6. sect. 3. But God so changeth our willes, that of unwilling he maketh us willing: as Augustine, Ex nolentibus volentes facit: and giveth us grace most gladly to embrace Christ: as our Savior saith, If the Son make you free, then are you free indeed. So man hath free will from coaction, both in evil things, to the which he is voluntarily inclined; as also in good things, wherein his will being regenerate, he walketh willingly without compulsion.

5. Neither do we so take away free will from man, as though there were no more in him, then in a piece of clay, as our adversaries falsely charge us, Rom. 9. sect. 7. As Augustine saith, Non sicut in lapidibus insensatis, aut in ijs, quae rationem non habent, Deus salutem nostram operatur: God worketh not our salvation in us, as in senseless stones, or in unreasonable creatures: So we do not take away man's proper motions or thoughts, as the Rhemists accuse us. 2. Corinth. 3. sect. 2. God giveth not a new mind, soul, will, or understanding to the regenerate, but only 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 giveth a new form and shape unto it.

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 own thoughts believe by our own cogitation we enterprise whatsoever is done, yet in the way of godliness, and in the worship of God, we are not able to think anything of our selves, but our sufficiency is of God. Wherefore two things are to be considered in our will and thoughts, the natural power of willing and thinking, and the goodness and holiness of our thoughts: the first is in us, and is properly ours by the gift of God: but the other cometh only of God by his grace. The will, the understanding, the thoughts are ours, but the goodness is merely and entirely wrought by the spirit of God: So that in respect of the goodness inspired into our minds, our willes are altogether passive; in respect of the general power and natural motion of willing, thinking, and understanding, they are also active.

The several points then, wherein we and our adversaries dissent about free will, are these.

1. They say, that man was never without free will, but it is made more free by grace, Rhemist. John. 8. sect. 2. that is, our free will is not altogether corrupt, but there remaineth some freedom therein, even before grace.

Ans. Cleane contrary to S. Paul, who denieth that in his flesh dwelleth any good thing, Rom. 7.18. but saith, he by nature was wholly sold unto sin, verse. 14. How then can there remain any goodness 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 do labor to find some goodness in the will, that is of our selves, 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 work and we continue it. This is right the old Pelagian heresy: Gratiam Dei non ad singulos actus dari: That the grace of God need not be given at every assay: but it is enough if God give a hint, and show us the beginning, and we will perform the rest. This heresy 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: We understand that grace, by the which wisdom is not only revealed, but loved, we are not moved and stirred only to good things, but thoroughly persuaded. Wherefore it is not God that beginneth the good work in us only, but also continueth and finisheth it: for all things are by Jesus Christ, 1. Corinth. 8.7. no good thing in us but by him.

3. They also renew another heresy of the Pelagians, who taught: That, what men are commanded to do by free will, facilius impleri per gratiam, is but more easily performed by grace. What else do the Rhemists say, giving this note, that although the Gentiles do especially believe by God's grace, yet they do believe by their free will? Act. 13.2. So grace helpeth them only more especially, fully, or easily to believe. Whereupon it followeth, that they may believe without grace, though not so especially.

Now then, we are to prove against our adversaries, that our free will hath no power at all of it self to will or do that which is good, no further then it is guided, and not only in part assisted, but wholly directed by the spirit of God.

Argum. 1. Philipp. 2.13. God worketh in us both the will and the deed: yea and the thought to, 2. Cor. 3.5. He saith not, God and we work, but he himself worketh: he is all in all.

Argum. 2. John. 6.44. No man cometh to me, unless my father draw him. But he is not drawn that giveth assent of his own accord: for so they say, that God first toucheth the heart with his spirit, and then it is in the power of man to give consent. But the scripture speaketh otherwise: how that God draweth us, he draweth our will, and maketh us to give assent unto his grace. He it is that taketh away the stony heart, and giveth 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 natural will of men any goodness dwelling therein.

Augustine, Quicquid vult bonum, quicquid potest, à Domino est, quia sine me ait Dominus, nihil potestis facere, John. 15. Whatsoever a man either willeth, or is able to do, it is of God: as the Lord saith in the Gospel, Without me you can do nothing: Ergo, without grace the will is able to do nothing: it is then wholly corrupt in it self. It followeth therefore, that our will and God's grace work not together: but God by his spirit worketh alone in us.

The Papists.

[error 76] IVstifying faith, or faith that justifieth, is not, that assured belief and confidence of the heart, whereby we are persuaded that our sins are forgiven us in Christ, Council. Trident. sess. 6. can. 13. It is a general or universal believing the articles of Christ's death and resurrection, not any fond special faith, fiducia, or confidence, of each man's own salvation, Rhemist. Rom. 4. sect. 9.

Argum. Abraham's faith was nothing else but his belief of a certain article revealed unto him from God, and credit given to God's speeches, Rhemist. ibid.

Ans. Abraham's faith was not only a general or historical belief, that God's speeches were true; but a sure confidence and trust in God, that his promises pertained unto him: and that he himself should be blessed in that promised seed: as our Savior testifieth, John. 8.56. Abraham desired to see my day, and he saw it, and was glad. For whereof sprang that exceeding joy in Abraham, but upon that certain hope and persuasion which he had of his own salvation in Christ?

The Protestants.

A Justifying faith is not only a general belief of the articles of faith, that Christ was borne, died, rose again for them that believe: but it is an assured and steadfast confidence, whereby every faithful man particularly doth apply to himself the general promises of God, for the hope of remission of his sins in Christ, that Christ died, rose again, and did all the rest, even for him.

Argum. 1. Saint James saith, The devils also do believe that God is, and do tremble: yea no doubt, but they believe the word of God is true, and confess all the articles of the faith: for they acknowledge Christ to be the Son of the living God, Mark. 5.7. But the faith of devils is no justifying faith: Ergo, neither this historical and general faith.

Argum. 2. Saint Paul was saved by no other faith, then the common justifying faith of all Christians: but this faith wrought a particular persuasion in him, From henceforth is laid up for me a crown of righteousness, 2. Timoth. 8. Ergo, such ought the faith of all Christians to be.

Augustine saith, Nos non simul omnes, sed paulatim & singulatim credentes congregamur in vnam quandam ciuitatem: We (saith he) not believing all at once, but every man asunder and by himself, are gathered into one people. What this singulatim credere, meaneth, he showeth a few lines after: Quicquid, cum loquor, agnoueris in te, quisquis expertus • s, creed contingere omnibus qui de manu inimicorū precioso sanguine redimuntur: That which I say, thou that hast the experience thereof in thyself, know that it is common to all that are redeemed by that precious blood: Ergo, every man must have a particular feeling and experience of his redemption in himself.

The Papists.

2. FAith a man may feel and know to be in himself, because it is an act only of understanding, but a man cannot be assured thereby, that [error 77] his sins are forgiven him, or that he is in the state of grace, Rhemist. 2. Corinth. 13. sect. 1.

The Protestants.

Ans. WE see what a poor miserable faith, the faith of popish Catholics is: They say, it is but a bare act of the understanding, which bringeth with it no certainty or assurance of salvation. But the Apostle, Hebr. 11.1. defineth faith after another sort: It is the ground of things hoped for, and the evidence of things not seen. Faith then hath two parts, as it worketh the evidence and knowledge of heavenly things in the understanding: so also it begetteth a strong hope and persuasion in the heart of the promises of God: it is not therefore only an act of the understanding.

Argum. But that by a lively and true faith, men may know that they are in grace, and may be assured of salvation, Saint Paul teacheth, Prove yourselves whether you be in the faith: know ye not, how that Jesus Christ is in you, unless ye be reprobates? 2. Corinth. 13.5. By faith therefore we may know whether Christ be in us: Ergo, whether we are in the state of grace: for Christ dwelleth only by faith in the elect, and such as shall be saved, 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 every man look into himself, examine, prove himself: if faith working by love be in you, even now ye do belong to the number and company of the predestinate: Ergo, by a lively faith men may be assured of their election.

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 give a reason of their belief, yet it is enough for them to say they are Catholic men, & that they will live and die in that faith which the Catholic Church doth teach, Rhemist. Luk. 12. sect. 3. This implicit faith, which, they say, is sufficient for common Catholics, is nothing else but to believe as the Church believeth, though they know nothing themselves particularly.

The Protestants.

AS before they spoiled faith of the better part thereof, which is a stable and certain persuasion of the heart: so now also they rob it of the other part, which is an evidence and light of spiritual 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 believeth as the Catholic Church believeth: for we must be ready to give account to everyone that asketh of that hope that is in us, 1. Pet. 3.15. Ergo, every true Christian must be able to give account of his belief.

Augustine writeth, Ita apud omnes vulgatam & confirmatam esse catholicam fidem, vt nec notitiam possit fugere popularem: That the Catholic faith was so common, and so plain, that it could not be hid even unto the popular sort. For now in these days the prophecy of Jeremiah ought to be fulfilled, They shall all know me, from the least of them to the greatest, Hebr. 8.11.

The Papists.

[error 79] 2. THey affirm, that the faith of miracles, spoken of 1. Corinth. 12.9. is of the same substance with the common justifying faith: it differeth only in an accidental quality of more fervor, devotion and confident trust, Rhemist. ibid.

Yea, that faith which Saint James calleth a dead faith, is notwithstanding a true faith, and the same which is called the Catholic faith, and which the Apostle defineth, Hebr. 11. and in substance all one with that which justifieth, Rhemist. I am. 2. sect. 11.

The Protestants.

FIrst, the faith of miracles, and the justifying faith, are not all of one nature: because the faith of miracles may be in wicked men, Matth. 7.23. The justifying faith can be in none but those that shall be saved, Mark. 16.16. They that believe shall be saved. But what intolerable boldness is this, to ascribe greater confidence and trust to that faith, which may be in wicked men, then to the true justifying faith in the elect?

Secondly, the dead faith, that Saint James treateth of, is not of the same nature with the justifying faith, nor that faith which is handled, Heb. 11. For by that faith the Patriarchs pleased GOD, and believed that he was a rewarder of those which sought him, verse 6. But this dead faith hath no such operation.

Again, it is great blasphemy, to make this dead faith, and a lively justifying faith, of one and the same kind and nature: for as a dead man cannot be said properly to be a man, no more can a dead faith be properly called a faith. Nay further, the faith of devils and the faith of Saints cannot be of one nature and substance: but this dead speculative faith may be in devils, I am. 2.19. Ergo, it is a blasphemous assertion, that these two faiths are all of one.

Augustine saith,

Ergo, a dead faith which is fruitless, and worketh not by love, is the faith of devils, and so not of one nature with a true justifying faith.

The Papists.

IT is so affirmed by our Rhemistes, I am. 2. sect. 11. Faith being formed, [error 80] and made alive by charity, justifieth. Love is not as the instrument whereby faith worketh, but as the proper form, Tapper. ex Tileman. Heshus. de fide err. 7.

Argum. Saint James saith, As the body without the spirit is dead, so faith without works is dead, 2.26. But the soul or spirit giveth the form and life to the body. Ergo, so do the works of charity to faith, Rhemist.

The Protestants.

Ans. WE must consider of what kind of faith Saint James speaketh: not of a lively or justifying faith, but of a dead faith, which in deed is no faith, neither can possibly receive any life or quickening, to be 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 kind of faith, which neither worketh, nor ever shall: Not thus, Faith is dead without works: as though a true faith were quickened by works. But even as the body is dead, having neither soul, nor the operations thereof, life, motion, sense: so this vain speculative kind of faith is dead, both wanting the spirit and soul, that is, having not one spark of true faith, neither the operations and fruits thereof, which a lively faith showeth by love, as the soul worketh life and motion in the body: for a lively faith can never be without works: And a dead faith will never have works, but remaineth dead forever.

We must not therefore think, that it is one and the same faith, which sometime is dead without works, and again is made alive and quickened, when works come: But we must understand two kinds of faith: one altogether void of good works, which is only a faith in name, and a very dead faith. Another is a lively faith, always working: and this can never become a dead faith, so neither can the other be ever made a lively faith.

Argum. That charity is not the form or any cause of faith, but the effect rather and fruit thereof, we do learn out of the word of God: Christ saith, John 3.18. He that believeth, shall not be condemned, but is already passed from death to life, John. 5.24. Faith then is able to save us, and alone justifieth us before God without love (which always followeth a true faith▪ but is not joined, or made a partner with it in the matter of justification) But faith could do nothing without the form thereof: Ergo, charity is not the form of faith. Saint Paul also faith: Faith which worketh by love, Galath. 5.6. The being and substance of faith is one thing, the working another: Love only concurreth with faith in the working, it is no part of the essence or being of faith.

August. Ea sola bona opera dicenda sunt, quae fiunt per dilectionem, haec necesse est, antecedat fides, vt inde ista, non ab istis incipiat illa: Those only are to be counted good works, which are wrought by love: faith of necessity must go before: for they must take their beginning from faith, and not faith from them. Faith then goeth before love that worketh, therefore love is not the form of faith: for forma prior est re formata, the form should go before the thing formed.

The Papists.

WEe are said to be justified by faith, because faith is the beginning, [error 81] foundation, and the root of justification, Council. Triden. sess. 6. cap. 8. Faith then by their sentence doth not fully justify the believer, but is the beginning, way and preparation only to justification, Andrad. ex Tilem. de fide err. 11. Rhemist. Rom. 3. sect. 3.

The Protestants.

FAith is not the beginning only of our justification, but the principal and only worker thereof: neither are we justified in part or in whole by any other means then by faith.

Argum. He that is at peace with God, is fully and perfectly justified, his conscience cleared, and his sins remitted. But by faith we have peace of conscience: Ergo, by faith we are fully and perfectly justified, Rom. 5.1. The Scripture also faith, The just man shall live by faith, Rom. 1.17. But we live not by justification begun only, but perfected and finished: Ergo, our full justification is by faith.

Augustine upon these words, John 6.29. This is the work of God, that ye believe &c. Si iustitia est opus Dei, quomodo erit opus Dei vt credatur in eum, nisi ipsa sit iustitia, vt credamus in eum? If justice or righteousness be the work of God, how is it the work of God to believe in him, unless it be righteousness it self to believe in him? See then, it is not initium iustitiae credere, sed ipsa iustitia: it is not the beginning of justice to believe, but justice and righteousness it self.

The Papists.

BY faith we do merit eternal 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 work: Ergo, if we be justified by faith, we are justified by works, and soe consequently by merit.

The Protestants.

Ans. FAith in deed is a work, but not any of our own works: it is called the work of God, John. 6.29. God doth wholly work it in us: Ergo, we cannot merit by it.

Argum. Saint Paul saith, Ephes. 2.8. By grace are you saved through faith, not of yourselves: for it is the gift of God, not of works, least any man should boast himself. Faith then is no meritorious cause of our justification, but only an instrumental means, whereby we do apprehend the grace of God offered in Christ: God giveth both faith and the end of faith. Vtrumque Dei est, (as Augustine saith) & quod iubet, & quod offertur: Believe and thou shalt be saved: both come of God▪ the thing commanded, that is faith, and the thing offered, namely salvation, Ergo, all is of grace.

The Papists.

RHemist. Act. 13. sect. 2. give this note, that the Gentiles believed by their [error 83] own free will, though principally by God's grace: therefore, to believe, partly consisteth in man's free will, though not altogether: this is their opinion.

The Protestants.

FAith is the mere gift of God, Ephes. 2.8. and wholly cometh from God: it is not either in part or whole of our selves.

Argum. Rom. 11.36. Of him, through him, and for him are all things.

And afterward he showeth, that our faith is wholly of God, not part of him, part of our selves. So man shall as it were compound with God, to challenge part of faith to himself, and leave part for God.

The Papists.

[error 84] A Man may fall away from the faith, which once truly he had: as Saint Paul saith of some, They had made shipwreck of faith, 1. Timoth. 1.19. Rhemist. ibid. Ergo, true faith may be lost.

The Protestants.

Ans. THe Apostle saith, Some having put away a good conscience, made shipwreck of faith. Such a faith in deed, y ^t hath not a good conscience, may be lost: for it is not a true lively faith, but a dead fruitless faith.

Argum. But he that once hath received a true lively faith, and is thereby justified before God, can never fall away, neither can that faith utterly perish or fail in him: for He that believeth, is already passed from death to life, John. 5.24. If then it be possible for a man to be brought from life to death, from heaven back again to hell, then may a faithful believer become also a faithless infidel.

Augustine doth plainly set down his sentence of this matter:

The Papists.

THe certainty of remission of sins, with a sure confidence and trust in Christ, [error 85] may be found even amongst schismatics, heretics, and wicked men, Conc. Trident. sess. 6. cap. 9.

The Protestants.

IT is impossible, that a true lively faith, whereby we are justified before God, which worketh in us a sure confidence and trust in God, should enter into the heart of a wicked man.

Argum. Christ saith, He that believeth in me, shall never thirst, John 6.35. And verse 40. This is the will of God, that he that believeth in me, should have eternal life: Ergo, if wicked men and reprobates may have this faith; they also shall have everlasting life: which is a thing impossible.

The Papists.

THey do not only call them good works, which are commanded of God, [error 86] but which are also enjoined by the Church and the governors thereof; and that even by such works men are justified, Council. Trident. sess. 6. cap. 10. Tapper. ex Tileman. loc. 11. Err. 1.

The Protestants.

SAint Paul defineth good works otherwise, namely those which God hath ordained, that we should walk in them, Ephes. 2.10. They are not the precepts of men, but the commandments of God in his word, the doing whereof hath the name of good works. As for the traditions and injunctions of men not warranted by God's word, they are so far from being commended or commanded, that our Savior calleth the doing thereof, but a Worshipping of God in vain, Mark. 7.7.

Augustine upon those words, in the 103. Psalm verse. 18. The loving kindenes of the Lord is upon those that keep his covenant, and think upon his commandments to do 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 keep God's commandments: but how? not in thy memory, but in thy life, not to say them by rote, but to do them. Ergo, they are God's commandments, which we must think of to do them; for unto such the blessing is promised, not to the observers of men's precepts or traditions.

The Papists.

THough they dare not altogether justify the works of the heathen and infidels, [error 87] yet they do excuse them, and do blame us for saying, that infidels do sin in honoring their parents, in fighting for their Country, and such like. They therefore do discharge the heathen of sin, in these works of theirs, Rhemist. Rom. 14. sect. 4.

The Protestants.

THese works are not sin in themselves, but in infidels they are, because they proceed of infidelity.

Argum. It is the rule of the Gospel, that a corrupt tree cannot bring forth good fruit, Matth. 7.18. But all infidels are corrupt trees, being without faith. Ergo, they can bring forth no good fruit.

The Pelagians thought to have posed Augustine with the same question, which the papists propound to us. Was it sin in the heathen (say they) to clothe the naked? Augustine answereth,

THE FIRST ARTICLE, WHEther bona opera be applicatoria. The Papists.

BY any work proceeding of faith and charity, the merit of Christ's passion [error 88] is applied to us, Soto. ex Tilemann. loc. 11. err. 21. Men by their sufferings and other works, may apply to themselves the general medicine of Christ's merits and satisfaction, Rhemist. annot. 1. Coloss. sect. 4.

The Protestants.

IT is the property of faith only, to apprehend, and apply unto us the benefits of Christ's passion, and all other his merits.

Argum. Rom. 10.7.8. We need not, saith the Apostle, to ascend to heaven, or descend into the deep, to bring Christ from thence: it is the word of faith, which we preach. By faith then we do scale the heavens, and behold 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 evidence of things not seen, Heb. 11.1. This definition cannot agree unto works, or unto any other thing but faith: for then it were no good definition, nor yet description. Ergo, faith only is the evidence of things invisible: and therefore only applieth Christ's precious merits, which are things believed and not seen.

Augustine thus also describeth faith:

Faith maketh things absent, present, things without us, to be within us, things not seen to be seen: Ergo, faith only hath this applicatorie power, to apply Christ's merits not present, nor seen, and to make them as our own.

THE SECOND ARTICLE, WHEther bona opera be expiatoria. The Papists.

THe works of charity and mercy, as alms deeds, and such like, have [error 89] force to extinguish our sins, as Saint Peter saith, Charity doth cover a multitude of sins, Epist. 1.4.8. Rhemist. ibid.

The Protestants.

Ans. THe Apostle speaketh of mutual charity amongst our selves, whose property is to cover a multitude of our neighbors offenses, as Solomon saith, Prov. 10.11. Hatred stirreth up contentions, but love covereth trespasses: what is this to the extinguishing of our sins before God?

Argum. It is an abominable and blasphemous opinion, that any man by his works should be able to redeem his sins: for the Scripture saith, that by himself Christ hath purged our sins, Heb. 1.3. If he have wholly done it by himself, he hath not given this power and force of redemption to any other means.

If they understand by the force of extinguishing sins, the means only of applying Christ's merits: in that sense, faith only is said to save us, Ephes. 2.8.

Augustine: Si merita nostra aliquid facerent, ad damnationem nostram veniret, sed non venit ad inspectionem meritorum, sed remissionem peccatorum. If our merits were available to any purpose, God should come to our condemnation: but he cometh not to behold our merits, but to forgive us our sins. Ergo, by our merits, our sins are not forgiven.

THE THIRD ARTICLE, WHEther our works be meritorious.The Papists.

[error 90] GOD giveth as well everlasting life and glory to men, for and according to their works, as he giveth damnation for the contrary works, Rhemist. Rom. 2. sect. 2. And men by their works proceeding of grace do deserve or merit heaven, and the more or less joy in the same, 1. Corinth. 3. sect. 2.

Argum. 1. He will render to every man according to his works, Rom. 2.6. Every man shall receive his reward according to his labor. Here we see the kingdom of heaven is a retribution, hire, wages for works: Ergo, our works are the value, price, worth and merit of the same. Rhemist.

Answ. Our labors and works are a measure of the reward, according to the which God doth mete out and render unto his Saints of the heavenly reward▪ but they are no meritorious or deserving cause thereof. The reward is of mercy, not of desert; of grace, not of merit: for life eternal is the mere gift of God through Jesus Christ, Rom. 6.23. But the wages of sin is death. Where the Apostle doth set a manifest difference between the reward of the righteous, and the just recompense of the wicked: for life eternal is the free and gracious gift of God, not deserved: but eternal damnation is the due debt of sin. Wherefore the Papists do bid open battle to the Apostle, in saying, that the one is as due by debt as the other.

Argum. 2. Saint Paul saith, 2. Timoth▪ 4.8. that there is a crown of righteousness laid up for him, which God the just judge shall give him. Ergo, the crown is given not of mercy, but of justice, as a wages and just recompense to the Apostle.

Answ. God rendereth heaven as a just Judge, not to the merit and worthiness of our works, but to the merit and worthiness of Christ, and as due to us by his promise made to us in Christ. The reward therefore of heaven is of the mercy of God, who hath freely promised it us in Christ: It is of his justice, in that he is faithful and just in keeping of his promise made to us. So that it is a debt, not in respect of any desert in us, but in regard of his own promise. As Augustine saith:

The Protestants.

WE confess a necessary use of good works: As first, they do serve as notable means and instruments to set forth God's glory by, Math. 5.16. Secondly, by them also our faith is shown, published and made known, for the good example of others, I am. 2.18. Thirdly, our own conscience also is thereby quieted, and our election daily made more sure unto us: we do grow and increase in the certainty and assurance thereof, 1. Pet. 1.10. But we acknowledge no power, force, or efficacy at all in them to deserve and merit anything at the hands of God, neither doth the scripture in any place so speak.

Argum. 1. If man consider his deserts, he shall find, that he is worthy of nothing but death: To us (s • yth the Prophet) belongeth shame, Dan. 9.9. There is nothing else by debt due unto us: as Augustine also saith,

God's mercies are our merits: our due debts are nothing else but punishment for sin.

Argum. 2. Between the desert or merit, and the wages or recompense, there ought always to be some proportion: a like stipend for a like labor: But heaven without comparison exceedeth the worthiness of our works, Ergo, it is not given as a debt, but as a free gift: therefore the Apostle saith, that the afflictions that are present, are not worthy of the glory that shall be revealed, Rom. 8.18. Augustine saith,

Far be it from us so to think: it is then a gift of • auour and mercy, not wages of debt.

Argum. 3. Saint Paul saith, Faith is counted to him for righteousness, that worketh not, Rom. 4.5. If it be of grace, it is no more of works, for then

We see that the righteousness of faith or of grace, and the righteousness of works, cannot stand together, nor be matched one with the other.

Our adversaries have here two evasions: First they grant, that the beginning of our justification, which they call the first justification, is merely of God's grace, neither can we have any acceptable works before we are justified: but in the second justification, which is the increase of the former justice, a man may merit by good works, Rhemist. Rom. 2.3.

Ans. This is but a late and new device of the first and second justification: as afterward we will show in the proper place.

We see that this salvation by grace bringeth us up to heaven. Ergo, both the first & second justification are of grace, for they can bring us no further then to heaven.

Rhemist. 2. Works done of nature without, or before faith, cannot merit, but works done by God's grace may, and are joined with it as causes of salvation.

Ans.

Ergo, works also of grace, wrought in us by the spirit of God, are shut out from being any causes of our salvation. I conclude with Augustine, upon those words of the Psalm, Let the Lord always be magnified: God is as much to be praised for all things wrought after our cal • ing and conversion, as for mercy shown before: All then is wholly to be ascribed to God's grace and mercy: nothing is left for our merit or desert.

The Papists.

THey make two kinds of merit: Meritum de co • gruo, merit of congruity: [error 91] such are the preparative works before justification, as were the prayers & alms deeds of Cornelius, Act. 10. which though they be not simply meritorious, ex debito iustitiae, by the due debt of justice, yet they deserve at God's hands of congruity, because he doth graciously accept them, Act. 10. sect. 5. The other kind, they call meritum de condigno, merit of condignity, when the reward is justly due by debt: such are the works done in the second justification, which are truly meritorious, and worthy of heaven, Gabriel. Biel. Rhemist. Rom. 2. sect. 3.

The Protestants.

FIrst, we utterly deny any such merit of condignity: For Saint Paul saith, that the afflictions of this life are not condign of the glory to come, Rom. 8.18. Condignitie then is wholly removed and taken away.

Secondly, a reward of congruity in some sort we grant, but neither for anything done before faith or justification, for it is impossible without faith to please God, or do anything acceptable unto him, Hebr. 6.6. Neither is it of congruity for the merit of our works: but it is ( congruum ) it is agreeable to the mercy and justice of God in respect of his promise graciously made in Christ, to reward the faithful obedience of his servants: so then the congruity is on God's behalf, not in respect of our works.

We are justified, saith the Apostle, Gratis per gratiam, freely by grace, Rom. 3.24. Ergo, there is no merit either of congruity or condignity, seeing all is done freely.

Augustine saith,

Here was neither merit of congruity nor condignity.

The Papists.

Our works (they say) are pleasing and acceptable unto God▪ even after [error 92] the same manner, that Christ and his works were, Tapper. ex Tileman. loc. 11. Err. 14. Christ's pains of their own nature, compared to his glory, were not any whit comparable, yet they were meritorious and worthy of heaven, not for the greatness of them, but for the worthiness of his person. So our works, not of their own nature, but as they are of grace, are meritorious of the joys of heaven, Rhemist. Rom. 8.18.

The Protestants.

FIrst, it is a great blasphemy, to say, that Christ's passions in themselves deserved not that glory, which he hath purchased for us: neither that there was any comparison between them: for then, how could he have fully satisfied the wrath of God? Christ hath paid the ransom for our sins: We are redeemed with his precious blood, as of a lamb unspotted, 1. Pet. 1.19. His blood was the price of our redemption: therefore, of it self meritorious: It was not in respect of Christ, of grace; but of merit in him: Unto us his redemption is of grace, Rom. 3.24. Wherefore his passion being the passion of the Son of God, was a full satisfaction, and worthy desert of that glory, which he hath purchased for us.

Secondly; it is another great blasphemy to match and compare in the way and manner of meriting, Christ's works and ours together. For first, there is no merit at all in us unto salvation: we have no merits but Christ's, and are saved only by faith in him, not by works, Ephes. 2.8. Secondly, by your own confession, our works are not of their nature meritorious, but of grace. But Christ's works were of themselves full of merit, without any external help, or accession of grace: for in himself did all fullness dwell, Coloss. 1.19.

Augustine very well showeth the great difference in the way of meriting between Christ and us, thus writing:

How can there now be any proportionable or like way of meriting, in the guilty prisoner, and the innocent and friendly visiter?

The Papists.

WOrkes done before justification, though they suffice not to salvation, [error 93] yet be acceptable preparatives to the grace of justification, and such as move God to mercy: As were the alms deeds and prayer in Cornelius, Act. 10. sect. 5. Rhemist.

The Protestants.

Ans. COrnelius prayers and alms were not without faith, as Augustine confesseth:

How shall they call on him, in whom they have not believed? Seeing then Cornelius had faith, his justification also was begun: for so soon as faith cometh, it justifieth. These were not then works preparative to faith and justification, but the fruits of his faith and justification begun.

Argum. Before faith come, there can be no works of preparation acceptable to God: because Without faith it is impossible to please God, Hebr. 11.6.

Augustine also saith:

The Papists.

[error 94] THere is a first justification, which is merely of grace without works: as when an Infidel is made just, who had no acceptable works before to be justified by. The second justification is that, wherein he that is in God's grace daily proceedeth in by good works, Rhemist. Rom. 2.3. This justification and sanctification are all one, Council. Trident. sess. 6. cap. 7. And it is augmented and increased by the merit of work, sess. 6. can. 24.

Argum. Of the first justification S. Paul speaketh, where he saith, We are justified by faith without works, Rom 3.28. Of the second Saint James entreateth: A man is justified by works, and not of faith only, 2.24. Rhemist.

Ans. This your device of first and second justification, is but a new device, not yet 60. year old: your second justification is nothing else, but the effect & fruits of justification before God, and a declaration, that we are just before men. Saint Paul and Saint James do speak of one and the same justification by faith: But they take the word diversely, for Saint James by justifying meaneth nothing else, but a testifiyng or declaration of our justification before men: And in this sense is the word taken, Math. 11.19. Wisdom is justified of her children, that is, declared to be just.

The Protestants.

FIrst, justification and sanctification are two diverse things: We are justified by faith only by the imputation of the righteousness of Christ, Roman. 4.7. We are sanctified, when by faith working by love we walk in newness of life. These two are perpetually distinguished in the scriptures, I mean justification, and sanctification, 1. Corinth. 1.30. & 6.11. and Galath. 5.25. If we live in the spirit, let us walk in the spirit. Our justification is the living in the spirit, our sanctification the walking in the spirit.

Secondly, our works can be no cause of the increase of our justification, and the grace of God in us: But both our justification and sanctification are the free gifts of God: For what hast thou, that thou hast not received? 1. Corint. 4.7. This was the old Pelagian heresy, that the grace of God is given according to our works: confuted by

Thirdly, the scripture speaketh but of one justification, which glorification followeth, Rom. 8.30. Whom he justified, them also he glorified: unless you will have another justification to come after our glorificatiō. Likewise, Rom. 4. Blessed are they whose iniquities are forgiven, ver. 7. The justification in remission of sins doth make a man blessed: Ergo, it is the only sufficient justification. And Augustine accordingly saith,

We see heaven is promised at the first remission of our sins: what need then any other justification? Wherefore it is a false and blasphemous decree in the Council of Trent, that we are not justified only by remission of our sins, sess. 6. can. 11.

The Papists.

THey teach, that men are not justified by the only imputation of the righteousness [error 95] of Christ, Trid. Council. sess. 6. can. 11. Neither that we are formally made just by the righteousness of Christ, can. 10. but by justice inherent in us, whereby we are not only reputed and accounted just, but are truly called just, and are so indeed, sess. 6. cap. 7. Rhemist. Rom. cap. 2. sect. 4.

Argum. Rom. 2.13. Not the hearers of the law, but the doers are justified: Ergo, we are justified by an inherent justice, Rhemist.

Ans. 1. Saint Paul speaketh of the justification of the law, and proveth by this argument, that none could be justified by the law, because none were able to do it: And without performing of the law there was no justification by the law: what is this to the justification of faith? 2. But if we will understand it of the true justification of Christians: it must so be taken, as August. saith,

The Protestants.

WE acknowledge an inherent justice in all faithful men & believers: but it is imperfect, not able to justify them before God: it is no other then sanctification, which is a fruit of justification. But that justice, whereby we are just before God, not falsely accounted, but made truly just by God, is by the righteousness of Christ only, which we apprehend by faith.

Argum. That justice, whereby we have peace with God, is the only justice, whereby we are justified before God: for until we are cleared and made just before God, it is impossible to have peace with him. But this is only the justice of faith, Rom. 5.1. Ergo, by this justice only are we just before God.

August. hath a good speech,

Here Augustine acknowledgeth no inherent justice, but only the justice of faith:

The Papists.

[error 94] FAyth is not the only cause of our iustificatiō, but there are other also, as hope, charity, alms deeds, and other virtues: Rhemist. Roman. 8. sect. 6. Yea, works are more principal then faith, in the matter of justification, I am. 2. sect. 7. Whosoever therefore saith, that a man is justified only by faith, and that nothing else is required to justification, we pronounce him accursed, Trident. Council. sess. 6. can. 9.

Argum. 1. Rom. 8.24. We are saved by hope: Ergo, not only by faith, Rhemist.

Answ. 1. We are said to be saved by hope, not because we are thereby justified, but because by hope we do expect and wait for our salvation, which is not yet accomplished: as it followeth, verse. 25. If we hope for that we see not, then do we with patience abide for it.

Argum. 2. Galath. 5.6. Faith, that worketh by charity. Faith then hath her whole activity and operation toward salvation of charity: It doth not therefore justify us alone, but faith and charity together, of the which charity is the more principal, Rhemist. ibid.

Answ. We grant, that it is a working faith that doth justify, as the Apostle here saith: but not as it worketh, but as it apprehendeth and believeth. Charity is a principal effect of faith, and followeth it: how then can faith receive activity from charity? the effect doth not give life to the cause. You know Augustine often saith,

But if charity should beget faith, then works proceeding of charity, should go before faith by the which we are justified. The Apostle saith, Without faith it is impossible to please God, Hebr. 11.6. Ergo, neither doth charity please God without faith: Faith giveth activity to charity; how then can it receive that which it giveth?

Argum. 3. I am. 2.24. We see how that of deeds a man is justified, and not of faith only: Ergo, we are not justified by faith only, Rhemist.

Answ. Saint James is not contrary to his fellow Apostle Saint Paul, who concludeth, Rom. 3.28. that We are justified by faith without works: that is as much to say, as by faith only. And he excludeth not only works of nature, or of the law: but even works of grace, which God hath ordained, Ephes. 2.10. Therefore S. James, in saying we are not justified by faith only, meaneth not that justification, whereby we are made just before God: for then he should impugn Saint Paul's principles. But by justifying, or being justified, he understandeth nothing else but to be declared just, as well before men as in the sight of God: which declaration is testified and shown forth by our works proceeding of faith. Thus the word justified is taken, Rom. 3.4. That thou mayest be justified in thy words: that is, known or declared to be just. Augustine also saith, Iustificabuntur, id est, iusti habebuntur: They shall be justified, that is, counted just: as we also say, Sanctificetur nomen, id est, sanctum habeatur: Let thy name be sanctified, that is, reputed and acknowledged to be holy amongst men.

The Protestants.

WE are not enemies to good works (as our adversaries falsely charge us:) nay we preach good works, we exhort to good works, we establish good works, teaching the right use of them out of the word of God: which is not to concur, or be joined with faith in our justification, but to follow necessarily and issue out of faith, as lively testimonies thereof, to the glory of God, the example of others, and our comfort: but faith it is only, which, as a lively instrument ordained of God, doth assure us of our justification by grace in Christ.

Argum. 1. Salvation is ascribed only to belief, Mark. 16.16. Act. 16.31. But it is the property of faith only to believe, not of hope or charity: the effect of hope is by patience to abide, Rom. 8.25. The operations also of love are set forth, 1. Corinth. 13. Where amongst other, Love is said to believe all things: that is, mutual love amongst men is not mistrustful, but taketh all things in good part: but to believe the things of God, it is the property only of faith: as Augustine upon those words of the Apostle, How shall they call upon him▪ on whom they have not believed? In his duobus tria illa intuere: fides credit, spes & charitas orant: In these two behold those three: faith believeth, hope and charity pray. Faith therefore only believeth, and so consequently only justifieth, Enchirid. cap. 7.

Argum. 2. Our justification and salvation is of the mere grace and mercy of God, not at all of any merit or desert in us: Ergo, we are justified only through faith: for it is of grace that we are saved through faith, Ephes. 2.8. That all is to be ascribed only to the mercy and grace of God, the Apostle everywhere showeth: Rom. 9.12. It is not in him that willeth or runneth, but in God that showeth mercy. We are justified freely by grace, Rom. 3.24. What hast thou that thou hast not received? Augustine saith, Intelligenda est gratia Dei per Iesum Christum dominum nostrum, qua sola liberamur à malo: We must understand the grace of God by Jesus Christ, by the which we are only delivered from evil. 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 be any good in us, much or little, it is thy gift: nothing is ours but the evil in us: Ergo, all good things are of God, and only of his grace: and therefore our justification.

Argum. 3. There are many evident places, which do attribute our justification to faith without works, Rom. 3.28.11.8. Ephes. 2.8.9. In all these places in plain terms, We are said to be justified by faith without works. As for those frivolous evasions, that the Apostle speaketh of the first justification, not of the second, or of the works of nature, or of the law, not of grace, we have answered before, Quaest. 2. part. 3. artic. 3.

If they will oppose that saying of S. James. 2.24. we answer with Augustine: Nec Apostoli sunt inter se aduersi: ill 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 contrary one to the other: he saith, Abraham's work was known to all in offering up his son: a great work, but of faith: I praise the fruit, but it was rooted in faith. His meaning then is this, that Abraham was justified, that is, declared to men to be just by this work.

The Papists.

CHrist, they say, in the very first creation of his soul, and from his conception, [error 98] was endued with the fullness of all wisdom, grace, and knowledge: neither can he be said properly to have increased in any of these gifts.

1. Christ was anointed from his mothers womb, and then the spirit of God was upon him: for the Angels that appeared to the shepherds call him Christ, Luk. 2.11. And John saith, The word was made flesh, full of grace and truth, 1. verse. 11. Therefore even then he had received all abundance of grace and knowledge, Bellarm. de Christi anima. lib. 4.2.

Ans. 1. We grant, that our Savior was the Jesus & the Christ even from his nativity: not that thē he actually straightwaies entered into those offices, or received plenary power of all the graces of the spirit, but because he was even from his mothers womb consecrated and appointed thereunto: for it no more followeth, because he is called Christ, that he then had his actual anointing, then, that because he was called Jesus from his nativity, that he had actually performed our redemption. The full anointing of the spirit was fulfilled in his baptism, when the holy Ghost came down in the likeness of a Dove: and then beginning to preach, in his first sermon at Nazareth, he showeth the accomplishment of the prophecy of Isaiah, The spirit of the Lord is upon me, &c. Luk. 4.18.

2. Neither do the words of John import so much, as they gather. The word was made flesh, and dwelt amongst us, full of grace and truth: which is not to be understood of the very first assuming of the flesh, but of the dwelling of the word in the flesh amongst us, and so appeared to be full of grace and truth.

Argum. 2. Christ was the Son of God in his very incarnation, and even then was the humanity perfectly united to the Godhead: therefore immediately upon this union and conjunction of both natures in one person, must needs follow the fullness of grace in the human nature. Again, Adam was created in perfect wisdom, therefore much more the second Adam, Bellar. cap. 4.

Ans. 1. If presently upon the uniting of the two natures together, it had been necessary that the human nature of Christ should have received whatsoever by the presence of the divine nature was to be conferred upon it: then Christ straight ways must also both in body and soul have been glorified: for it cannot be denied, but that as the body of Christ after the resurrection received more glory then before: so also his soul being the other part of his humanity, was more glorified. By this it is evident, that the humanity received not at once the fullness of all grace and glory, in the first uniting of the Godhead.

2. Adam was created perfect in body and soul: and if Christ therefore ought to have the fullness of the gifts of the soul in his creation as Adam had, why ought he not also to have had a perfect body, as Adam was created withal? Wherefore as it was no dishonor to Christ to grow up in stature of body, so neither was it to increase in the gifts of the mind.

The Protestants.

THat Christ was even from his birth and first conception perfect God, and perfect man; we do assuredly believe, and that in the very incarnation, the divine and human nature were united together. Also we grant, that the Lord Christ might have created to himself a soul full of all wisdom and knowledge, as he might have made himself a perfect body: but seeing it pleased him to be borne of a woman, and first to dwell in the body of an infant, we doubt not to say, as the scripture teacheth us, that he also Encreased in wisdom.

1. He was in all things like to his brethren, only sin excepted, Heb. 2.17.4.15. Ergo, he grew up and increased in knowledge, according to the manner of men, which may be done without sin.

2. The scripture saith plainly, which cannot lie, that Jesus grew up and increased in wisdom and stature, Luk. 2.52. And lest they should answer, that this increasing was only in the opinion of men: it followeth, And in favor with God and men: he increased in wisdom, stature and favor, not only in show before men, but in truth before God: and as verily and indeed he grew up in stature, so also in wisdom.

3. Christ testifieth of himself, That neither the Angels nor the Son of man, as he is man, knoweth of the day or hour of his coming to judgment, but the father only, Mark. 13.31. Ergo, Christ as he was man had not at once all fullness of knowledge. Bellarmine thus expoundeth this place, Filius dicitur nescire, quia non sciebat ad dicendum alijs: The Son is said not to know, because he knew it, not to reveal it to others, but to keep it secret to himself.

Ans. First, then by the same reason, the Angels do know it also: but that they are charged not to declare it to men: for the text saith, that neither the Angels, nor the Son of man knoweth the time. Secondly, in this sense also the father might be said not to know it: for neither hath he revealed it to any. Lastly, although we do affirm according to the scripture, that the child Jesus did increase in the gifts of the mind, as he did in the stature of his body: yet we do put great difference between him, and all other children that ever came into the world: for as his conception & birth were not after the common manner; (for he was conceived by the holy Ghost, & brought forth without travel and labor: as August. saith, Nec concipiendo libidinē, nec pariendo perpessa est dolorē: In conceauing she felt no carnal desire; in bearing she suffered no pain:) So likewise, the holy and blessed babe, in the constitution both of body and soul excelled the common condition of all other infants: for as he was void of original sin, so he was without the effects and fruits thereof, which do show themselves in children: for neither suffered he the like pangs and infirmities in body, being in his infancy, as other children do, that are vexed and tormented in body: neither was he subject to the unreasonable and brutish motions of the mind, which are in children. Therefore Augustine saith, Hanc ignorantiam & animi infirmitatem, quam videmus in paruulis, nullo modo fuerim in Christo paruulo suspicatus: This kind of ignorance and infirmity of mind, which is in children, I cannot think to have been in the babe Christ. And what ignorance and infirmity he meaneth, afterward he expresseth, Cum motibus irrationabilibus perturbantur, nulla ration, nullo imperio cohibentur: When their brutish and unreasonable motions come upon them, they are ruled neither by reason, nor any other government. These infirmities both in body and soul we deny to have been in Christ: and yet we doubt not to conclude, that, as Christ grew in stature of body: as Augustine saith, Mutationes aetatum perpeti voluit ab ipsa exorsus infantia: He passed through the ages of man's life, beginning with his infancy: so likewise, as the scripture saith, he increased in wisdom, Luk. 2.52.

AN APPENDIX, OF THE MANNER of Christ's birth.The Papists.

THey say, Christ came out of his mothers womb, the clausure not stirred: as [error 99] he passed thorough the doors when he came in to his disciples, the doors being shut, John. 20.19. and as he passed thorough the stone, arising out of the Sepulcher, Rhemist. annot. John. 20. sect. 2. Bellarm. de Eccles. lib. 4. cap. 9.

The Protestants.

1. IT can never be proved, that Christ's body came either thorough the wood of the doors, or thorough the stone of the Sepulcher, or clausure of his mothers womb. And concerning the last, the scripture is evident to the contrary, where it is said, that our Savior Christ was presented to the Lord, according as it is written: Every male that first openeth the matrix, &c. Luk. 2.29.

2. We grant, that both the birth of Christ, his rising out of the grave, his coming in, the doors being shut, was strange and miraculous, because one substance gave place to another for a time, and after the passing of his body, the place remained whole and shut as before: but not in the very instant of passing. The red sea gave place to the Israelites while they passed, and closed together again: so did the prison doors open miraculously to the Apostles, Act. 5.19. An incredulous Jew seeing the ear of Malchus so soon healed, would not have thought that Peters sword went between it and his head, as we are sure it did: So we say concerning the birth of Christ, that the place gave way while he passed, and closed up afterward again as before. Augustine bringeth in Christ, thus speaking, Ego viam meo itineri praeparaui: and a little after, transitu meo illius non est corrupta virginitas: I made a way for myself out of the womb: neither by my passage was her virginity lost. Christ had a way out of his mothers womb: but if the clausure had not given place, there had been no way made. Again he saith, Spatia locorum tolle corporibus, nusquam erunt, & quia nusquam erunt, nec erunt: Take away space of place from bodies, and they shall be nowhere, and if they be nowhere, then are they not at all. But the Papists in saying that Christ went thorough the very substance and corpulence of things, do take away from his body his proper place: for two substances cannot be in one place, and therefore they destroy the nature of his body.

The Papists.

THey utterly deny, that Christ felt any pain or anguish in soul upon the [error 100] Cross, otherwise then for grief of his bodily torments: but do charge them with horrible blasphemy that do so affirm, Rhemist. Math. 27. sect. 3.

1. The scripture doth ascribe the work of our redemption and reconciliation only to the blood of Christ upon the Cross, Coloss. 1.20. Ephes. 1.7. Ergo, the death of the body of Christ, without any further anguish in soul, was sufficient, Bellarm. de Christi anima. lib. 4. cap. 8.

Ans. 1. By the blood of Christ upon the Cross, must needs be understood all the parts and circumstances of his passion, both his sufferings in body and soul: for if it should be understood properly, the blood of Christ only were sufficient, and so his body and flesh should be excluded: and if the shedding of his blood be taken simply, we shall find, that it was no part of his death: for his side was pierced, whereout issued water and blood, after he had yielded up the ghost, and all the torments of death were past: yea after he had uttered these words upon the Cross, It is finished, that is, he had paid the full ransom for mankind, John. 19. verse.