Catholique traditions. Or A treatise of the beliefe of the Christians of Asia, Europa, and Africa, in the principall controuersies of our time In fauour of the louers of the catholicke trueth, and the peace of the Church. Written in French by Th. A.I.C. and translated into English, by L.O.

ANNOTATION.

TIme (saith Malancthon)a 1.1 hath mollified the con∣trouersie touching iustification; for the learned a∣gree in many things, which in the beginning they had in great disputation: all doe now confesse and maine∣taine that faith is needfull, that is to say, confidence in Christ, for the remission of sinnes: of the which faith or confidence the Schoole men made no mention. Me∣lancthon did suppose, that there were very many men in the Church of Rome, whom they counted learned, that were not of the opinion of the Councell of Trent: but confessed with the Churches of the East and South, and with the Reformed Church, that a man both may, and ought to haue assurance and confidence. Neuerthelesse the Reformed cease not to de∣bate vpon this point of iustification, as also vpon that of free will, not onely against the Latins, but also against the Greci∣ans. b 1.2 The Author of a certaine discourse called Examen pacifique saith, That these are but striuings about wordes inuented to trouble the Church, because that one taketh this word Iustification, in one sense, and a∣nother in another sense: one taketh the word Faith in one sense, and another in another sense. In such sort that both the one and the other saie true, be∣ing taken according to their meaning, although that they differ in words. We haue said in the question precedent, that the Latins and the Reformed agree vpon the point of free will, if all the Latins would confesse, that the Faith of

the Elect is a full assurance; wee say the very same in this point of Iustification: but to shew where the difference is, we ought not to vse the word Faith or Iustification, without distinguishing of what faith, or what iustification we speake

The Councell of Trent saith foure things, First, that faith (that is to say, that which is without confidence, which the Protestants call historicall, for the Councell acknowledg∣eth none other) is the beginning of mans saluation: and that this faith commeth from God. The Protestants doe acknow∣ledge both the one and the other: to wit, that it is necessary first that one beleeue that the Gospell is a true historie, and then that one cannot beleeue perfecty, and as he ought, without the grace of God, as the same Councell saith.

Secondly, that this historicall faith, is the beginning and root of Iustification, that is to say, that it bringeth forth good workes which God doth approue, and for which God iustifi∣eth a man, that is to say, he holdeth and declareth him iust. The Protestants say that this faith may bring forth a certain inherent iustice, through the which a man isc 1.3 iustified, Se∣condum quid, that is in a sort, but not absolutely, for a man that doth one good worke, doth a thousand bad workes, which doe make him vniust: so that the same man is good and bad, iust and vniust, approued of God, and condemned of God a∣gaine. God were vniust if he should not hold himiust whom he himselfe hath iustified; well then he iustifieth men accor∣ding to ciuill righteousnesse, in giuing this historicall faith, and in stirring vp in them charity, such as it is, that is, pro∣portionable to this faith. One cannot (saith Bellarmine) d 1.4 loue God himselfe, as the Author of nature, if it bee not by the helpe of speciall grace. And so there is no difference in this point.

In the third place the Councel saith, that through this hi∣storicall faith a man is not absolued of his former sinnes. The Protestants doe confesse as much, and adde withall, that no more is he through good works, which proceed from thence, which (say they) are not good, but for humane societies sake.

In the fourth place the Councell saith, that Saint Paul and S. Iames, speaking of this faith in the example which they alleadge of Abraham: the which (saith the Councell) was iustified, that is to say, found iust, in that he beleeued God; but plainely iustified, that is to say, held iust of all, when he effected the commandement of God. The Churches of the East doe approue this opinion, but it is not needfull to debate much, touching the intention and meaning of S. Paul. The Scripture may receiue diuerse expositions and al orthodox. It is certaine that Abraham was iustified in that he beleeued: and more iust in that he laid his hands to the worke.

But there are two conclusions wherein the Apostolicke Churches, and the Reformed Church are contrary in the sayd Councell. The first is that the said Councell doth hold that through the workes which proceede of this historicall faith a man obtaineth (others say a man meriteth) that God should pardon his former sinnes, in imputing vnto them, that doe those good workes, the merite of the passion of our Sauiour. The Protestants on the contrary side say, that such works pro∣ceeding from such historicall faith serue not to saluation. Hereunto the Churches of the East do agree, who say that the workes which proceede from a true faith, are truely good: and they call this faith Confidence, which ought to be no∣ted, to the end that none should doubt the truth of the history, for they declare sufficiently, that they meane, that it is not needfull that a repentant man should doubt of his saluation.

That is also seene more plainely in that, that they of the East haue written before, to the Protestants of Germany, who presse very hard this point of Confidence, wherein they of the East doe approue and confirme their saying.

The second difference is in that the Protestants say, that a man is absolued (they call it iustified) at that instant, that he receiueth this confidence by diuine inspiration, and that with∣out any consideration of precedent workes (otherwise grace should be no grace) as also without consideration of any fu∣ture workes: for it happeneth sometimes (as it did to the good thiefe) that a man shall haue no time to doe good works: and if the faith of confidence sufficeth as soone as it is in fu∣sed, yea and sufficeth as an instrumentall cause to put a man in possession of the passion of the Lord, which is the formall cause of absolution, it followeth, that during all the tearme of a mans life, he neede not seeke any other instrumental cause of this application. For when our Sauiour healed the sicke, he sayed not vnto them, louest thou me? although it was necessary that they should haue loued him, but he said to them beleeuest thou? for by this beleefe they were healed. And that the Churches of the East doe beleeue, that this confidence putteth a man in possession of the grace of God, they shew in that which their Patriarch sayth, that his confidence vni∣teth things separated, and that distrust doth dis-vnite and seperate them: for what vnion can there be with God with∣out remission of sinnes? Moreouer the Grecians confesse that God inspireth this confidence: If it be so, it followeth, that at that very instant a man obtaineth pardon: otherwise God should be the Authour of deceitfull and vaine confidence. But some will then demaund, to what end serue good workes? The Grecians and the Protestants with one consent doe an∣swere,

that without them one cannot be saued: and if there be no good workes, a man falleth from the absolution already receiued: and looke how much force confidence hath to put a man in possession of the merite of the passion of the Lord, so much euill workes haue (that is to say, so long as they remaine and raigne in the soule) to breake the vnion that faith had contracted. In like manner good workes are cau∣ses, sine quibus non, of this iustification, or else may be said to be causes per accidens: Neither the Christian Churches of this time, nor the fathers, nor the holy Scripture, doe set downe the order of euery one of these causes, according to the termes of Philosophers, neyther is it necessary: It suffi∣ceth that euery one haue faith, and that euery one giue him∣self to good works, and that he know that both the one and the other is necessary. The difference betweene the foresaid peo∣ple, and the Protestants is: that the Protestants seeing that the Latines doe not attribute enough to faith, or rather doe not acknowledge this faith of confidence, to the which they attribute so much, cannot endure to haue this faith dis∣graced: And other Christians hearing of the commen∣dations of this faith, doe perswade themselues, that it makes to the preiudice of good workes; for which cause they cannot by any meanes hold their peace.

Well then, because that wee haue said, that euill workes cause men to fall from iustification, that is to say, from abso∣lution (which is the beleefe receiued, without any contradicti∣on, in all times, and by all Christian people) It may be ob∣iected, that amongst the Protestants there are some found (for all doe not so, as is to be seene in the confessions of Aus∣burg, Bohemia, Saxonie, and Wirtenberg) which say, that he that hath this iustifying faith cannot fall. From whence

it followeth according to their sayings, that hee which belee∣ueth himselfe to be iustified, may giue himselfe to all wic∣kednesse.

To this may be answered, that those which hold this pro∣position, eyther doe not explane themselues well, or else their explication is not well vnderstood.

For they say not simply that euery one ought to beleeue that he is iustified, but only he that is repentant ought so to beleeue. Also that repentance (whereof euery one may iudge in his owne soule) sheweth, whether his faith be a iustifying faith. And that he that shall say, I will doe euill, is not at all repen∣tant: for these are quite contrary.

Moreouer those which are said to hold this opinion, say ordinarily that none ought to commit sinn, in hope to repent: for none can or ought to promise himselfe, that God will giue him time and meanes to accomplish it: Those which doe haunt their Sermons, can beare witnesse if this be not an or∣dinary lesson. Well then, what is this but to say that none can haue this confidence at such time as vice and sinne dooth raigne in him? And if one cannot haue it, is not this as much as to say, that if one had it, he may loose it, in giuing himselfe to wickednesse? But behold here how their saying is true: forsooth because confidence of faith doeth coutaine in it Historicall faith which remaineth in him, in whom vice doth raigne, as the Councell of Trent also saith: And this faith, if he be elected will moue him to repentance, which en∣deth not in dispaire, as in the reprobate, but in a full confi∣dence, and all by the assistance of God. The Catholicke con∣clusion is:

That a man receiueth remission of his sinnes at the very instant that the assurance of faith is infused into

his soule, and that without any consideration of former or future workes.

Notes

• a 1.1

  De pace ad Lang.
• b 1.2

  Respon. Resp. Ierem.
• c 1.3

  Danaus Eth. Christ.
• d 1.4

  De Crana lib. 64.