Synopsis papismi, that is, A generall viewe of papistry wherein the whole mysterie of iniquitie, and summe of antichristian doctrine is set downe, which is maintained this day by the Synagogue of Rome, against the Church of Christ, together with an antithesis of the true Christian faith, and an antidotum or counterpoyson out of the Scriptures, against the whore of Babylons filthy cuppe of abominations: deuided into three bookes or centuries, that is, so many hundreds of popish heresies and errors. Collected by Andrew Willet Bachelor of Diuinity.

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

THE FIRST QVESTION, of sinne.

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

THE FIRST PART, OF originall sinne.

The Papists.

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

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

The Protestants.

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

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

Augustine saith,

Omnium malorum reatu caret, qui baptizatur, non omnibus malis: He that is baptized is cleared from the guilt of all euils or sinnes, but not from the euils themselues. Dimittuntur in Baptismo omnia peccata, & originali∣ter tracta, & ignoranter, vel scienter adiecta: All sinnes are forgiuen in Bap∣tisme, both originall, and committed ignorantly or wittingly.

Therefore origi∣nall sinne is no otherwaies taken away in Baptisme, then other sinnes are: but the guilt onely of other sinnes is remitted in Baptisme, the blot or staine remai∣neth still: Ergo, originall sinne ceaseth in respect of the guilt: for neither it, nor any other sinnes shall be imputed vnto those, which are iustified in Christ: But it is a sinne still, as the rest are. Augustine also dare call it a sinne: Concupiscen∣tia peior est ignorantia. Concupiscence is worse then ignorance.* 1.1 And in ano∣ther place: Ignorantia in ijs, qui intelligere noluerunt, peccatum est: in ijs qui non potuerunt, poena peccati: But ignorance is in them which are able to learne, sinne: in those that cannot; a punishment of sinne. If ignorance be sinne, concupiscence worse then ignorance, is much more.

THE SECOND PART, OF THE difference of sinnes.

The Papists.

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

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

The Protestants.

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

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

Augustine and other of the fathers doe vse this terme of veniall sinnes, but not in their sense, as though any sinne in it owne nature deserued pardon: but

by veniall sinnes, they vnderstand the lesser and smaller faultes, which are more easilie forgiuen at Gods hand, then the greater.

Sunt venialiae peccata, there are certaine veniall sinnes, without the which a man cannot liue, saith Augustine: Propter omnia peccata baptismus inuentus est, propter leuia oratio dominica: For all sinnes Baptisme is a remedy, and the Lords praier for the lesse: De sym∣bolo lib. 1.6.

By veniall sinnes he vnderstandeth the smaller sinnes, which are not pardonable in their owne nature, for then it were not necessarie to aske forgiuenes for them in the Lords praier: they would vanish away of them∣selues. Wherefore wee cannot receiue this popish distinction of veniall and mortall sinnes, as they vnderstand it: as the Scripture vseth to speake, wee doe not greatly mislike them; that is, by grace and mercie in Christ, all sinnes euen the greatest, are not onely pardonable, but pardoned vnto vs, Isay 1.18. But vnto the wicked and impenitent euery sinne is mortall; they shall euen by their idle words be condemned, Matth. 12.36.37.

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

The Papists.

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

The Protestants.

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

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

* 1.2 Augustine saith,

Peccata negligentiae vel ignorantiae melius accusantur, vt pereant, quàm excusantur, vt maneant, meliusque purgantur inuocato Deo, quàm firmantur irritato Deo: The sinnes of negligence and ignorance are better ac∣cused and confessed, then excused, better by praying to God to purge them, then by prouoking God to confirme them.

Ergo, forgiuenes must be asked at Gods hand for inuoluntarie sinnes, sinnes of ignorance.

The Papists.

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

The Protestants.

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

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

Augustine thus writeth of these smaller and lesse sinnes:

Quibus peccatis licet occidi animam non credamus,* 1.3 ita tamen eam veluti quibusdam pustulis de∣formem faciunt, vt eam ad amplexum sponsi, sine grandi confusione venire non permittant. By the which sinnes, though the soule bee not slaine; yet the face is deformed as with pimples, that shee dare not without great blushing draw neere vnto her spouse.

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

THE FOVRTH PART, WHETHER all sinnes be remissible.

The Papists.

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

The Protestants.

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

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

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

The Papists.

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

The Protestants.

Ans. 1. ALL sinne is against the will of God reuealed in his worde, although nothing can come to passe, contrarie to the determinate and secret

will of God. Secondly, God did not onely permit the Iewes to worke their ma∣lice vpon Christ, but most holily and most iustly he vsed their malice, to bring his purpose to passe: for the text is, That Christ was deliuered vp according to the determinate counsell of God, Act. 2.23. which must needs be more then a bare permission. Thirdly, although God be not any moouer vnto sinne, yet as a iust iudge he not onely permitteth, but leadeth into temptation those whom in iustice he deliuereth vp to Sathan.

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

Augustine vpon those words of Dauid, concerning Shemei, Let him alone, what know I, if God haue sent him to curse? Not, saith he,* 1.4 that God bad him curse, for then his obedience should be commended: Sed quod eius voluntatem proprio suo vitiomalam, in hoc peccatum iudicio suo iusto & occul••o inclinauit: But because, God by his iust and secret iudgement did incline his wil being cor∣rupt of it selfe, vnto this mischiefe. Loe he saith, inclinauit, he did incline his wil, which is more then permisit, he did suffer him.

THE SIXT PART, OF THE WORKES of those which are not rege∣nerate.

The Papists.

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

The Protestants.

THe works which were done of the heathen without faith, and of carnal men before they are called, how goodly soeuer they seeme in the sight of men, are nothing els but peccata speciosa, glorious and goodly sinnes.

Argum. Whatsoeuer is not of faith, is sinne, Rom. 14. And without faith it is impossible to please God, Heb. 6.6. Seeing then they could not please God with their faithlesse workes, they must needs be in danger of his wrath: Augustine writeth thus: Si ad consequendam beatam vitam, quam nobis fides, quae in Christo

est, promittit, nihil prosunt homini virtutes, nullo modo possunt verae esse virtutes. If mens vertues helpe them not towards the attaining of eternall life,* 1.5 which is promised onely by faith in Christ, they cannot be said truely to be vertues: but such are the workes of men before they haue faith: Ergo, if they be not vertuous actions, what are they els but vicious and sinfull?

THE SECOND QVESTION, CONCERNING the law, with the seuerall partes thereof.

THe partes of this question are these. First, whether it be possible in this life to keepe the law. Secondly, whether iust men doe sinne. Thirdly, of the workes of supererogation. Fourthly, whether God be to be serued for hope of reward, or feare of punishment. Fiftly, of the vse and office of the Law.

THE FIRST PART, WHETHER IT BE possible in this life to keepe the Law.

The Papists.

1. IF any man say, that the precepts and commandements of God vnto a man [error 66] iustified, and in the state of grace are impossible to be kept, let him be ac∣cursed, Concil. Trid. sess. 6. can. 18.

Argum. Rom. 8.4. That the righteousnes of the Law might be fulfilled in vs: Ergo, the law of God by the grace of Christ may be kept, and the keeping ther∣of is our iustice. S. Iohn also saith, The commandements of God are not hea∣uy, 1. Ioh. 5.3. And our Sauiour saith, His yoke is sweete, and his burden light: Ergo, the commandements of God are possible to be fulfilled in this life.

The Protestants.

Ans. FIrst, the Apostle saith not, that the law is fulfilled by vs, but in vs by Christ, who is made our righteousnes and sanctification by faith, 1. Cor. 1.30. The law remaineth still impossible to be kept by vs through the weake∣nes of our flesh neither doth God giue vs ability to keep it: but, Christ hath fulfilled it for vs, we notwithstanding being bound to walke in obedience to the commandements of God, which is farre off from perfection, or keeping the law as Gods iustice requireth.

2. To him that is borne of God, and his sinnes pardoned by the grace of Christ, the commandements of God are not grieuous, not because they can perfitly be fulfilled, but because strength is giuen to keepe them in part, and

the curse of the law is taken away, and our transgressions answered in Christ.

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

Argum. 2. S. Iames saith▪ 2.10. If a man should keepe the whole law, and yet faile in one point, is guiltie of all. He then that will keepe the law, must keep it perfectly, and not faile in the least point: but so is no mortall man able to doe: wherefore it is an horrible blasphemie, to say, that it is possible for any mortall man to keepe the whole law.

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

The Papists.

2. THey say, that those sinnes which they call veniall, that is, the lesser & smal∣ler [error 67] offences, doe not hinder the iustice of men, but that they may truly be called and are indeede iust for all those sinnes: and may notwithstanding them keepe the law of God, and be free from the curse thereof, which is laide vpon mortall and great sinnes, not veniall and smaller offences, Rhemist. 1. Iohn 1. sect. 5. Galath. 3. sect. 4.

The Protestants.

THat men are iust before God, for all their daily transgressions of frailetie, and manifolde infirmities by the righteousnes of Christ, made theirs by a liuely faith; we deny not: but that there is no perfect inherent iustice in them∣selues, neither that they can perfectly keepe the law, because of those sinnes, thus we proue it out of the word of God.

Argu. They which doe but in the least point break the law, are subiect to the curse thereof: for it is written, Cursed is he that continueth not in all things writ∣ten in the law to doe them, Galath. 3.10. And what is to be vnderstoode by all things our Sauiour declareth, Math. 5. where he sheweth how murder may be committed in the affection, and in the tongue, and adulterie likewise in the eye: Ergo, the smaller offences are also transgressions of the law: from the which see∣ing the most righteous men vpon earth are not free, they cannot perfectly keep the law, nor by their own iustice escape the curse thereof.

Augustine: Custodit vias Dei, qui non sic exorbitat, vt eas relinquat,* 1.6 sed in eis currendo proficit, et si aliquādo vt infirmus titubat, proficit tamen minuēdo peccata.

He is saide to keepe the waies of God, which doth not so turne aside out of them, that he altogether leaue them: but doth dayly profite and goe forward in keeping of them: and although he sometime stumble, yet he profiteth by di∣minishing of his sinnes. As he therefore that stumbleth, and is turned sometime out of the way, doth not perfectly keepe the way: no more doth the righteous man perfectly keepe the law of God, which he transgresseth by his daily sinnes. In isto ergo conflictu induimur ea iustitia, qua ex fide viuitur: In this conflict therefore let vs put on the righteousnes of faith: he giueth counsell that men should leaue their own righteousnes, and rather labour to liue by faith, and be counted righteous in Christ.

THE SECOND PART, WHETHER iust men doe sinne.

The Papists.

[error 68] 1. A Iust man in his good workes doth not sinne, so much as venially, that is, not in the least manner, no not at all, Concil. Trident. sess. 6. can. 25. Wher∣vpon it followeth, that the good works of righteous men are so perfect, that the least imperfection or blot cannot be found in them.

The Protestants.

THe most righteous men vpon earth haue not onely their infirmities, and are in danger to sinne dayly: but euen their best and most holy workes are ble∣mished with some infirmitie, and haue a smacke of sinne.

Argum. Iob saith, If I wash my selfe with snowe water, and purge my selfe most clean, yet mine owne clothes shal make me filthy, Iob 9.30. that is, though he should alleadge for himselfe, the best workes that euer he did, yet euen in those the Lord could finde out matter against him.

Yea, S. Paul saith, That he knew nothing by himselfe, his owne conscience did not accuse him, yet was he not thereby iustified, 1. Corinth. 4.4. The reason is giuen by S. Iohn, that Although a mans hart condemne him not, yet God is greater then our hart, 1.3.20. Wherefore there is no worke of any man so perfect, but before the Lord it may be found faulty: for All our righteousnes is as a stained clout.

Augustine vpon those words of Iob. 29.14. I put on iustice as a robe: Vestis ista belli magis solet esse,* 1.7 quā pacis, vbi adhuc expugnatur concupiscentia, non vbi erit plena sine aliquo prorsus hoste iustitiae. This garment, that is, a cloke or mantle, is rather for warre, then peace: for here we doe dayly fight against concupis∣cence, and there is no perfect righteousnes without some enemie. But if so be any work of ours could be perfect without sinne, righteousnes somtimes might be without an enemie, which Augustine denieth.

The Papists.

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

The Protestants.

FIrst, vnderstanding mortall sinne as they doe, for euery sinne that deserueth death, as are adulterie, theft, murder, their exposition is hereticall: for then Dauid should not haue beene the Sonne of God, when he committed adultery, and consequently should haue bene none of the predestinate: he that is once the Sonne of God, is alwaies euen to the end: For whom God loueth, he loueth to the end, Iohn 13.1.

Secondly, the Apostles meaning, when he saith, He that is borne of God, sin∣neth not, is no other then that which S. Paul hath, Rom. 6.12. That sinne should not raigne in our body, that is, the children of God, though they fal into sinne, continue not in it, nor delight therein, neither are wholly ouercome of it; for it is true of them, that it is not they that doe it, but sinne that dwelleth in them, Rom. 7.20.

Augustine, Quicun{que} in Dei prouidentiss. dispositione praedestinati sunt,* 1.8 non dico nondum renati, sed etiam nondum nati, filij Dei sunt, & perire non possunt: Whosoeuer in the most wise counsell of God are predestinate to saluation, not onely before they are regenerate and borne againe, but euen before they are borne at all, are the Children of God, and cannot perish. If then the elect not yet called, or regenerate, are the Children of God, much more are they that are called and regenerate, though after their calling they doe fall into some sinne for the time.

THE THIRD PART, OF THE WORKES of Supererogation.

The Papists.

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

Argu. 2. Cor. 8. sect. 3. As your abundance now supplyeth their want, their abundance also may supply your want, that there may be equality. Saints or other vertuous persons may in measure and proportion of other mens deser∣uings,

allot vnto them as well the supererogation of their spirituall works as these, that abound in worldly goods, may giue almes of their superfluities, to them which are in necessitie, Rhemist. totid. verbi••.

Ans. 1. This place prooueth no communication of merites of one to another: but that as euery one aboundeth in the gifts and graces of God, so they ought to communicate the vse thereof one to anothers benefite: for no man meriteth himselfe by any worke of his: therefore he cannot communicate that to ano∣ther, which he hath not himselfe. Here also mention is made of mutuall com∣munication, for one to supply anothers want: but he that doth supererogate to another of the abundance of his good workes, hath no need to haue his wants supplied by another mans deseruings: therefore there is no mutuall communi∣cating betwene them, which is the thing whereof the Apostle speaketh in this place.

Argum. That no man is holpen by another mans deseruings, but all that a man can doe, is little enough and not sufficient for him selfe; it is plaine in the Gospell: where our Sauiour saith, That when we haue done all that is comman∣ded, we are vnprofitable seruants, and did no more thē was our dutie, Luke 17.10. Ergo, a man can not doe more then his dutie.

We may also remember the parable of the Virgins, Math. 25. where the fiue wise refuse to giue of their oyle to the fiue foolish: least (say they) there will not be enough for vs and you. No man therefore hath attained to such a perfection of goodnes, that he is able to spare ought for his brother, but shal haue need thereof himselfe.

Augustine writing vpon this parable saith, Vnusquis{que} pro se rationem reddet, nec alieno testimonio quicquam adiuuatur apud Deum:* 1.9 et vix sibi quisque sufficit, vt sibi testimonium per hibeat conscientia sua. Euery man shall giue account for himselfe, neither is a man relieued by anothers testimonie before God: the te∣stimonie of a mans conscience is hardly sufficient for himselfe. See more of this matter: Controu. 14. quest. 7. part. 4. & quest. 8. part. 3. articul. 2.

THE FOVRTH PART, WHETHER GOD be to be serued for hope of reward, or feare of punishment.

The Papists.

[error 71] 1. MEn ought to doe good in respect and for reward and recompence in heauen for their good workes: the Apostle saith of Moses, Heb. 11. He had respect to the recompence of reward, Rhemist. ibid.

The Protestants.

Ans. FIrst, we deny, that we ought to make account of heauen to be giuen as a iust recompence deserued by our workes: for Life eternall, as the

Apostle saith, is the free gift of God, Rom. 6.23. 2. We graunt that men in their wel doing ought to haue respect to the reward, but not chiefely or principally: but the respect of Gods glory and their owne dutie ought to moue them more.

Argum. Psal. 34.8. Taste and see, how gratious the Lord is! We ought as dutifull children to yeeld obedience to the Lord, and delight in him, euen be∣cause of that pleasant taste, comfort and ioy, which we feele in his goodnes to∣ward vs. Augustine saith well, Deus non propterea se amari vult,* 1.10 quia dat aliquid praeter se, sed quia dat se: God would not be beloued of vs, because he giueth or promiseth any thing beside him selfe, but because he giueth himselfe.

The Papistes.

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

The Protestants.

Ans. WE acknowledge a dutifull reuerence & feare of God alwaies remai∣ning in the godly: but it is farre from that seruile and slauish feare, which is caused onely by the remembrance of hell fire and eternall iudgement: Augustine doth thus resemble the matter: The chaste wife (saith he) and the a∣dulterous doe both feare their husbands, sed casta timet ne discedat vir, adul∣tera, ne veniat: But the chaste wife is afraid least her husband should depart,* 1.11 the adulterous is afraid least he should come. Such a feare as is in the chaste wife, we graunt to be in the children of God, but not the other.

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

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

THE FIFTH PART, OF THE VSE of the Law.

The Papists.

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

The Protestants.

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

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

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

Notes

• * 1.1

  Cont. Iuli∣an. lib. 6. cap. 5. Epistol. 105
• * 1.2

  In Psal. 105
• * 1.3

  De sanct. serm. 41.
• * 1.4

  De libero arbitrio. cap. 20.
• * 1.5

  Cont. Iuli∣an. lib. 4. cap. 3.
• * 1.6

  De perfect. iustit. cont. Celest.
• * 1.7

  De perfect. iustit. cont. Celest.
• * 1.8

  De corrept. & grat. cap. 9.
• * 1.9

  In Math. serm. 22.
• * 1.10

  In Psal. 52.
• * 1.11

  In Psal. 127