Christ and applying him to vs which is not the propertie of any other grace Thirdly by onely wee meane that in the act of iustification before God this faith onely and alone is that grace which applyeth Christ vnto vs and is the instrumentall cause of our iustification and not that hereby wee doe seclude repentance charitie and good workes from being liuely fruits and effects of faith but no causes at all of our iustification before God Yet vnderstanding these tearmes thus they hold That a man is not iustified before God onely by faith Confuted by their owne Bible 1. IT secludeth from our iustification before God three things First the Law from being able to iustifie vs Gal. 3. 11. It is manifest that in the Law no man is iustified with God Rom. 8. 3. It was impossible by the Law being weakened by the flesh Act. 13. 39. You could not be iustified by the Law of Moses Secondly All the workes of the Law Rom. 3. 20. 4. 2. Gal. 2. 16. By the workes of the Law shall no flesH be iustified before him being iustified gratis by his grace vers 24. Thirdly All a mans owne iustice in the state of grace For Saint Paul layeth aside his owne iustice which is of the Law Phil. 3. 9. yea and denyeth himselfe to bee iustified by his owne well-doing for he saith I am not guilty in conscience of any thing but I am not iustified herein 1. Cor. 4. 4. Thus wee see what is secluded from iustifying of vs. Secondly it ascribeth iustice to faith Rom. 10. 6. iustice which is of faith and this is the iustice of God in faith Phil. 3. 9. by which faith wee are iustified Rom. 3. 8. Rom. 5. 1. Gal. 2. 24. Thirdly in the act of iustification by faith it secludeth works from it saying Rom. 3. 28. We account a man to bee iustified without the workes of the Law Rom. 4. 5. Faith is reputed to iustice to him that worketh not Gal. 2. 16. A man is not iustified by the workes of the Law but by the faith of Iesus Christ How cleere are these places for iustification by faith only when they seclude workes and giue it to faith Fourthly it no where exhorteth vs to iustification For iustification is not a vertue in vs nor our worke but the worke of Christ who is our righteousnesse Ier. 23. 6. Rom. 10. 4. 1. Cor. 1. 30. But we are exhorted to beleeue Now of faith most excellent and admirable things are spoken for our euerlasting comfort By it Christ dwelleth in vs Ephes 3. 17. By it we are made the children of God Gal. 3. 26. Ioh. 3. 12. 1. Ioh. 5. 1. By it wee liue Hab. 2. 4. Rom. 1. 17. Gal. 2. 20. we stand 2. Cor. 1. 24. we walke 2. Cor. 5. 7. wee haue boldnesse accesse with confidence to God Ephes 3. 12. Rom. 5. 2. and peace with God Rom. 5. 1. and without this it is impossible to please God Heb. 11. 6. For to this is imputed iustice Gal. 3. 6. Rom. 4. 3. and 9. 31. by this are we iustified Rom. 3. 28. Gal. 3. 8. attaining to the righteousnesse of God by it Phil. 3. 9. By this doe we ouercome the world 1. Ioh. 5. 4. By this are wee kept vnto saluation 1. Pet. 1. 5. By this wee haue eternall life Ioh. 3. 36. and are saued Ephes 2. 8. wee shall not perish Ioh. 3. 16. nor come into condemnation but passe from death to life Ioh. 5. 24. Thus we see the excellencie of this faith in Christ which is called the faith of the elect Tit. 1. 1. the end where of is the saluation of our soules 1. Pet. 1. 9. And that wee might not rest vpon any other thing but vpon Christ by faith the Apostle saith Gal. 5. 6. In Iesus Christ neither circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Contraried by Antiquitie Touching iustification by faith onely the ancient Fathers are very cleare for vs against the Papists Chrysost hom 3. ad Tit. If thou beleeuest why addest thou other things to faith as if faith onely could not suffice to iustifie And in Hom. 7. Rom. 3. speaking of Gods goodnesse saith he not onely saueth vs but also iustifieth and glorifieth vs vsing no works hereunto but requireth faith onely Hilar. Can. 8. in Matth. saith Faith onely iustifieth Basil Hom. de humilit saith This is true and perfect reioycing in God when a man is not lifted vp in his owne righteousnesse but knoweth himselfe to be without true righteousnesse and to be iustified by faith * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely in Iesus Christ Ambros on Rom. 3. They are iustified freely because doing nothing neither repaying againe any thing in stead thereof they are iustified onely by faith And on Rom. 4. There is no need of the Law seeing the wicked is iustified onely by faith Theophylact. on 3. chap. ad Galat. Faith onely saith hee hath in it the power to iustifie Hesychius in Leuit. 14. lib. 1. Grace is apprehended onely by faith and not by workes Primasius ad Rom. 5. ad Gal. 2. He doth iustifie the wicked by faith onely Faith onely sufficeth you vnto saluation Theodoret in Ephes 2. By faith onely he forgiueth sinnes Bernard in Cant. Serm. 22. Beleeue in God that iustifieth sinners and being iustified by faith onely hee shall haue peace with God Thus the Fathers speake according to the Scripture in our manner of speaking in plaine termes Gainesaid by themselues Aquinas on Rom. 3. lect 4. Gal. 3. lect 4. Workes be not saith he the cause why a man is iust before God but rather they are the manifestation and execution of his iustice For no man is iustified by workes but by the habit of faith infused yea iustification is done by faith onely The ordinary Glosse Iam. 2. saith That Abraham was not iustified by the workes he did but by faith onely his oblation being a worke of his faith and a testimonie of his righteousnesse Erasmus saith that the word onely which now a dayes they showt at so in Luther is reuerently heard and read in the writings of the Fathers And Bellarmine de iustific lib. 5. cap. 7. saith It is most safe to repose our whole confidence in the onely mercy and goodnesse of God which is in effect that which wee teach in this point of iustification Scriptures obiected answered 1. Cor. 13. 2. Though I haue all faith so that I could remoue mounaines and haue no charitie I am nothing Answ 1. The faith here is of working miracles and not of iustifying faith Secondly to haue faith without charitie is spoken of here by supposition for true sauing faith is that which workes by loue which wee teach and allow not of a fruitlesse faith Thirdly this is not against the tenent that faith onely iustifieth For here is no word of iustification but a condemning of a faith without loue which iustifying faith is not without For though faith onely
yea glorying as if we had in possession that which we expect to haue and neuer confoundeth nor maketh vs ashamed that is faileth vs not of that which wee looke for but wee finde surely what hope expecteth then much more are wee made confident by faith it selfe and particularly assured of that which God hath promised euen remission of sinnes and eternall saluation seeing hope is the fruit of faith Contraried by Antiquitie Tertul. in lib. de Baptis Faith saith hee hath safe securitie of saluation Cyprian de Mortal God hath promised vnto thee when thou departest out of this world immortalitie and eternity and doest thou doubt thereof This were not to know God this is to offend Christ the Master of Beleeuers with the sinne of vnbeliefe this is for a man being in the house of faith to be without faith Ambros in Psal 118. Serm. 7. pag. 641. saith The iust man knoweth that eternall life is laid vp for him Austin on Psal 149. There is a kinde of glorying in the conscience when thou knowest thy faith to bee sincere thy hope certaine and thy loue without dissembling And Tom. 2. de verbis Domini Serm. 28. All thy sinnes are forgiuen thee Thou art made a good sonne of an euill seruant Therefore presume thou not of thy working but of the grace of Christ for saith the Apostle Ye are saued by grace Here therefore is not arrogancie but faith to make knowne what thou hast receiued is not pride but deuotion Hilary in Matth. Can. 5. The Lord will haue vs hope for the kingdome of heauen without any doubting for otherwise there is no iustification of faith if faith it selfe be vncertaine Fulgentius lib. 1. de pradest ad Monimum The iust liuing by faith saith confidently I beleeue to see the goodnesse of the Lord in the land of the liuing Macarius hom 17. Although speaking of the godly they are not yet entred into the whole inheritance prepared for them in the world to come yet through the earnest which they now receiue they are as certaine of it as if they were already crowned and raigning Bernard in Epist 190. ad Innocent PP If faith wauer then is our faith in vaine and our Martyrs were fooles to suffer such bitter things for vncertaine rewards And a little after he saith citing Austin for it That faith is not held of him that hath it in his heart to be there by coniecture or in opinion but by certaine knowledge the conscience giuing witnesse thereto Gainesaid by their owne men The Diuines of Collen say That we are iustified by faith as Antididagm Colon. pag. 29. by the apprehending cause such a faith as without all doubting assureth vs of the pardon of our sinnes through Christ The same Diuines in Enchirid. Concil Colon. tit de iustif cap. Non habes ergo confesse this for truth that to a mans iustification it is required that he certainly beleeue not onely in general that they which truely repent haue their sinnes forgiuen them by Christ but that his own selfe hath also forgiuenesse through Christ by faith Now if faith can assure vs certainly and without doubting of our iustification and remission of sinnes then so it can assure vs of life euerlasting Bishop Fisher in opuscul de fide misericord axiom 10. saith that if we will enter into heauen we must not come with a double heart or wauering faith but with that which is altogether without doubting and most certaine Ioh. Bacon Catharin cited by Perer in Rom. 8. D. 7. Num. 27. 30. select disput Tom. 2. affirme that the knowledge of faith is equall in certainty and farie aboue and more certaine then all other knowledges Isengren pro Concil Trid. de certit grat pag. 217. saith that their Diuines all the chiefest which hee had read for that purpose though they did not allow a man to be altogether secure and free from all care heedfulnesse yet with one voice teach that we must not tremble or mistrust but haue a firme hope and certaine confidence and saith further that this is the doctrine of all the Schoolemen and Fathers since the Apostles Scotus 3. D. 23. pag. 46. As I beleeue God is three in person and one in essence so doe I also beleeue my selfe to haue faith infused whereby I beleeue this Bannes in Thom. 22. Euery one that beleeueth seeth he doth beleeue Medina 1. 2. q. 112. Art 5. Caietan ibid. and Bannes too dare affirme that a Christian man by the infallible certaintie of faith which cannot be deceiued certainly knoweth himselfe to haue supernaturall faith Dom. Soto Apol. cap. 2. holdeth that a man may attaine to that certainty of his owne grace that he may without all doubting be as sure thereof as he is that there is a Citie called Rome See diuers other testimonies cited at large by Doctor White In his way to the true Church Digres 43. Num. 9. 10. wherehe sheweth that such as will not allow the certainty of faith yet hold sure and firme certainty of hope as excludeth all doubtfulnesse touching remission of sinnes And can they thus allow it in hope which is but a fruit of faith and hath all it firme and sure certainly from faith and not admit it in faith it in saith it selfe This is nothing but wretched peruersenesse of spirit against the cleere light of truth Before I come to the obiected Scriptures some things are needfull to be knowne both more cleerely to shew that which we hold that we may not be mistaken as also to helpe to the better answering of such places as be brought forth against this particular assurance of a mans saluation First that this iustifying sauing and applicatiue faith comprehending in it both historicall and temporarie faith is euer accompanied with other graces of Gods Spirit as with knowledge 2. Cor. 4. 13 14. and 5. 1 6. with hope 1. Pet. 1. 21. with Loue and Charitie Gal. 5. 6. Ephes 6. 23. 2. Tim. 1. 14. 1. Thes 5. 8. 2. Thes 3. 6. with holinesse and sanctification Iude vers 20. 2. Thes 2. 13. with puritie of heart 1. Tim. 1. 5. Act. 15. 9. with a good conscience 1. Tim. 1. 5 19. ioy Phil. 1. 25. with obedience Reu. 14. 13. with good workes Iam. 2. 22. Heb. 11. with open profession 2. Cor. 4. 13. Act. 4. 20. Rom. 10. 10. with Prayer Iam. 1. 6. and 5. 15. Iude verse 20. Rom. 10. 14. with godly sorrow feare holy reuenge on a mans selfe 1. Cor. 7. 11. with patience in aduersitie Iam. 1. 3. 2. Thes 1. 4. Heb. 6. 12. Reuel 13. 10. and with many other vertues 1. Cor. 7. 11. 2. Pet. 1. 5 6 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel 2. 19. 1. Cor. 6. 11. So that such as haue this faith are no Solifidians as our Aduersaries please in malice to call vs. Secondly that the graces haue their proper operations which this faith doth not hinder but rather they
iustifyeth yet it is not alone without charitie and other fruits which euer accompany it to shew it to bee sauing faith but yet not as any causes with it of our iustification Iam. 2. 24. Ye see therefore how that by workes a man is iustified and not by faith onely Answ To shew the sence and plaine meaning of these words which are the conclusion from the former discourse wee must consider First to whom Iames speaketh hee speaketh to vaine men verse 20. which boasted of their faith saying they had faith and yet were without workes verse 14. This was the occasion of the Apostles discourse Secondly the scope which was not to shew what place faith hath in iustification whether that faith onely iustifie before God for that was Saint Pauls drift to the Romanes Rom. 4. 5. but this here is onely to shew what faith it is that saueth not verse 14. Thirdly the faith here spoken of and condemned is such a faith First as stood onely in words without workes like the charitie of such who say to the poore Goe in peace be warme and filled but yet giue them nothing to warme and fill them verse 15 16. Secondly a dead faith verse 17. 20 26. Thirdly an Historicall faith which the diuels themselues haue Fourthly a faith contrary to Abrahams faith For his was an operatiue faith and which he that hath can shew by workes verse 18 21. a faith that worketh by works shewing it selfe to bee perfect that is true and sincere verse 22. By which faith Abraham beleeuing it was counted to him for righteousnesse ver 23. where note that when righteousnesse which was counted to Abraham is mentioned it is ascribed to his faith which so did shew it selfe by workes and not to his deeds done which Saint Paul makes the fruits of this his faith Heb. 11. 17. Therefore all these things premised and cleerely manifest out of the Text these words in this verse 24. carry the sense Ye see therefore by all this aforesaid how that by workes that is by faith shewed by workes that a man is iustified and not by faith onely that is by faith alone a solitarie faith which hath no workes of which the vaine man boasteth For onely here is vsed for alone For when the Greekes place the word onely after faith as here then it signifieth alone but before faith it signifieth only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this interpretation first is agreeing to the scope of the Apostle Iames here Secondly it doth not oppose S. Pauls Doctrine Rom. 3. and 4. which secludeth workes from faith in the act of our iustification Thirdly the words in this Text of Iames confirmeth this exposition that workes are put for faith shewed by works in ver 18. where he bringeth one in vrging to shew faith by workes Also when in verse 21. he had spoken of Abrahams iustification by workes he by and by saith verse 22. Seest thou how faith wrought by his workes And then thereupon produceth Scripture in verse 23. to proue not that Abrahams worke was counted to him for righteousnesse as Iames would haue done if he had intended to teach iustificatiō by works but that it was the faith of Abraham which did worke by workes that made him to be reputed righteous before God Gal. 5. 6. For in Iesus Christ neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Answ This place magnifieth sauing faith which worketh by loue for which we plead and therefore is nothing against but altogether for that which we teach for we speake not of alone faith but of onely faith in the act of iustification The places cited by the Gagger Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises c. Answ This place is not to the purpose for here is no mention of faith nor of iustification by faith but here is one righteousnesse preferred before another That of the Scribes and Pharises bringeth not to Heauen for it was legall sought by workes and to establish their owne righteousnesse being ignorant of the righteousnesse of God Rom. 10. 3. which is Euangelicall sought by faith and inherent in Christ in all fulnesse of perfection which exceeded the righteousnesse of the Scribes and Pharises Mat. 7. 21 22. Not euery one that saith to me Lord Lord c. Answ This is nothing neither to proue the point This is against idle and vaine professors of Christ that haue not the faith that iustifieth Matth. 11. 26. Yea O Father for so it was thy good pleasure This is foolishly quoted Matth. 12. 33. Is of a fruitfull and fruitlesse tree Matth. 16. 16. Thou art Christ the Sonne of the liuing God Peters profession of his faith The very naming of these sheweth the vanity of this Gaggers citing of Scriptures Matth. 19. 17. If thou wilt enter into life keepe the Commandements Answ 1. This is nothing against iustification by faith onely which faith is neuer without obedience to Gods commandements 2. Christ speakes not of that which the young man was able to doe but he seeking righteousnesse by the Law Christ answered him thereafter legally intending to discouer to him his rashnesse and pride as the euent sheweth For the young man was couetous and loued his riches on earth more then treasure in heauen verse 21 22. Gal. 3. 12. But the Law is not of faith but the man that doth them shall liue in them Answ The whole course of the context is for iustification by faith and against iustification by works The eighth vers speaks of the iustification of the Gentiles through faith The ninth verse saith that they that be of faith are blessed with faithfull Abraham The tenth verse pronounceth them that are of the deeds of the Law accursed The 11. verse confidently auerreth that no man is iustified by the Law in the sight of God and giueth the reason for the iust shall liue by faith In verse 12. is an argument to refell confidence in workes For the Law saith he is not of faith So as if we liue by faith wee cannot liue by the Law for it propounds life to the doers but not to beleeuers as the Gospell doth 1. Tim. 5. 8. If any prouide not for his owne c. Hath not he an idle braine is not he worthy to be gagged for a lewd babbler that will alledge this Scripture against iustification by faith onely when we speake of a holy liuely and obedient faith 1. Ioh. 2. 4. He that saith he knowes him and keepes not his commandements c. 1. Ioh. 3. 22. Whatsoeuer we shall aske because we keepe his commandements and doe those things which are pleasing in his sight Answ The first place condemneth knowledge without practice So doe we and such a faith too The second is an effect of that good confidence in God spoken of in verse 21. describing such as haue such boldnesse towards God by the true signes and fruits of
is the cause of error Mat. 22. 29. Yee doe erre not knowing the Scriptures Error then is from ignorance of the Scriptures The Apostles doubting of Christs resurrection a maine point of Faith without which all is vaine 1. Cor. 15. is ascribed to their ignorance of the Scriptures for as yet saith their Bible they knew not the Scriptures The Israelites erring in heart so continually is ascribed to the want of knowledge in Gods wayes Psal 94 10 11. These alwaies erre in heart and these haue not knowne my Psal 95. wayes Secondly it telleth vs whence otherwise errors proceed from Philosophy vaine fallacie Col. 2. 9. from humane traditions Whence proceed errors Mark 7. 8. from pretended Apostolicall traditions Acts 15. 24. from pretended reuelations of the Spirit a feigned word and forged writings 2. Thes 2. 2. from Satans strange delusions in the Man of sinne and his followers 2. Thes 2. from lying signes and wonders seducing people Reuel 13. 13 14. 2. Thes 2. 9. from doctrines and commandements of men Col. 2. 22. from vnlearnednesse and vnstablenesse of mens owne selues 2. Pet. 2. 16. from false Teachers Act. 20. 29. Iude vers 4. 2. Pet. 2. 2. Tim. 3. 6. from mens giuing heed to Seducers 1. Tim. 4. 1. and such like meanes God giuing men ouer to beleeue lyes because such haue not a loue of the truth 2. Thes 2. 3. Their Bible cleareth Scriptures from being cause of error for it telleth vs that no lie is of the truth 1. Ioh. 2. 21. Now error in diuine matters is a lye the Scriptures are Gods Word inspired by the holy Ghost 2. Tim. 3. 16. Gods Word is truth Ioh. 17. 17. and therefore no error can arise from it and to reason from abuse to hinder the vse is absurd 4. It telleth vs that the holy Scriptures are the Rule of faith and life as before is prooued and therefore cannot be the cause of error 5. It pronounceth the Readers blessed Reu. 3. 3. How can this be if it breed errors in men 6. It telleth vs that by Scripture Christ confuted Satan the false doctrine of Scribes and Pharises the heresie of the Sadduces so did the Apostles the Iewes Act. 17. 2. and 18. 28. Therefore heresies are ouerthrowne by Scripture and get no ground at all from Scripture Contraried by Antiquitie Chrysost Hom. de Lazar. The ignorance of the Scriptures hath bred heresies In Hom. 58. on Iohn The Scriptures doe leade vs to God doe driue away heretickes and doe not suffer vs to goe out of the way Tertullian de resurr telleth vs that heretickes flie the light of the Scriptures Surely hereby its cleere then that this Father did not beleeue that the Scriptures would make heretikes S. Ierome in Esay c. 8. willeth vs in things doubtfull to haue recourse vnto the Scriptures to know the truth otherwise saith he ye shall not haue the light of truth but remaine euer in darknesse of error Therefore Scriptures expell the mist of errors and doe not breed them in the iudgement of Saint Ierome It is witnessed before by Augustine Chrysostome Tertullian Basil Ierome Gregory-Nyssen that the Scriptures are the sound Rule of Faith therefore cannot they be any ground for error Gainesaid by some of their owne Petrus de Aliaco saith The new Testament is the hammer that killeth all heresies the Lanterne that lighteneth vs. Gerson in tract de distinct The sacred Scriptures are the shop wherein is laid vp the royall stampe of spirituall coine if a penny differs from the stampe neuer so little vndoubtedly its counterfeit It is also witnessed before by Gregory Gerson Clemangis Aliacus Durand Mirandula Aquinas Ferus Villa-Vincentius the Canon law and by Bellarmine that the Scriptures are the Rule of Faith how can they then breed error Our Aduersaries haue here no Scripture against vs for indeed the Scripture speaketh for it selfe and not against it selfe But Papists will here say they meane that the Scriptures breed heresies when they are misunderstood or abused or not rightly interpreted Answ If thus they meane in good sooth 1. why blame they the Scriptures when the fault is in men and not in them 2. Why doe not they likewise so accuse all mens writings whose soeuer are not they subiect to be mis-conceiued misunderstood and peruerted 3. Why doe they in this respect feare the Scriptures to breed heresies more in the people then in the Priests Were Arius a Presbyter Macedonius a B. Pelag. a Monke and Eutyches an Abbat they of the Lay-people onely which were the Authors of former heresies or of the Clergie Was Arius was Macedonius was Eutyches Pelagius and other damnable first-broachers of heresies Lay-men No man saith Ierome can frame an heresie but he that is of excellent gifts Gerson and Aeneas Syluius doe De defect viror Eccles 48 Hist Austr 8 52. alleage the same saying of Saint Ierome That there neuer happened any notorious euill in the Church but Priests were the cause thereof Lastly by thus reasoning from the abuse either through ignorance or wilfulnesse in any thing we should disallow euerie thing we should not eate because some gluttonize at meate nor drinke wine nor strong drinke because some thereby become drunke nor weare costly apparell as men of place may because some grow thereby proud nor vse the Arte of Rhetorick because some men abuse it setting their tongues to sale nor Logick for that some peruert it from the right end to iangling Sophistrie Iesus Christ saw how Satan abused Scripture yet he did vse it and exhorted other to search the Scriptures This point of Poperie Christ then knew not nor any of his Apostles VII Proposition That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so Confuted by their owne Bible 1. IT plainely auoucheth the contrary 1. By teaching that Christs sheepe knew his voice Ioh. 10. 4. 2. That Christ hath promised that such as doe his will shall vnderstand all the doctrine whether it be of God Ioh. 7. 17. 3. That to his Disciples it is giuen to know the Mysteries of the kingdome of heauen Mat. 13. 11. Now the Scriptures inspired of God 2. Tim. 3. 16. are his voice are his doctrine and there are the Mysteries of the Kingdome of heauen euen that great Mysterie opened by the Scriptures Rom. 16. 26. in the Law and Prophets Acts 28. 23. Therefore if Christs sheepe and Disciples can know his Voyce his Doctrine and the Mysteries of the Kingdome of Heauen then they can know the Scriptures to be the Scriptures of God II. It telleth vs by whom and by what we haue this knowledge 1. By the Spirit of God for what things God hath prepared for them that loue him hath he reuealed to vs by his Spirit which we haue receiued that we may know the things that of God are giuen vnto vs 1. Cor. 2. 9. 10 12. Now the Scriptures
God is not euer visibly glorious And this is manifest if we consider the estate thereof in the time of the Arian Emperours the world almost being turned Arian as S. Hierome complaineth Gainesaid by some of themselues Alex. Hales part 3. q. vlt. num 5. Art 2. saith that about the time of Christs passion the true faith remained in none but in the Virgin Marie So Durand Rat. lib. 6. cap. 72. num 25. So Panormit de elect elect potest cap. sanctificasti So Turrecramat de Consecrat d. 2. semel Christus Num. 4. It was a poore visibilitie then farre from glorious conspicuousnesse Many Papists write of a miserable estate of the Church in the time of Antichrist that the Masse shall be celebrated in few places and verie priuately in caues and secret places yea perhaps the Pope shall then professe his faith in secret See for these things Pererius on Daniel pag. 714. Ouandus in Breuiloqu in 4 sent D. 18. prop. 3. pag. 602. Suarez lib. 5. Contr. sect Angli cap. 21. Acosta de Temp. nouis lib. 2. cap. 15. Rhem. on 2 Thess 2. 3. All these speake of the Churches almost vtter exâ—â—pation See more testimonies of Occam Caietan Maluenda Barradius and others in D. Whites Reply to Fisher pag. 77. This they do meane of their Romish Church-Seruice Masse and Religion which I pray God to hasten and make them true Prognosticators of their owne downefall and ruine Amen Amen But that Romish Antichrist hath played his part against the true Church alreadie as is foretold in 2. Thess 2. Reu. 9. and 11. and 12. and 13. which these men cannot or will not see being made drunke with that whores cup of her fornication The Scriptures obiected answered Mat. 5. 14. Yet are the Light of the World a Citie set on a hill cannot be hidden Neither doe men light a Candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house Answ This place doth not proue the Church visible or vnhidden at all times and to all the successiue perpetuall Church is not expressed nor intended for Christ spake this to and of his Disciples then So Chrysostome taketh it and yet euen they In Psal 38. when they fled from Christ were hidden for a time But here is a threefold similitude by which our Aduersaries go about to proue the euer-glorious visibilitie of the Church 1. From the word light yee are the light of the World What light is there in nature which is alwaies seene The very Sunnes light is not so in the same place for it goeth downe at night and in the day-time it is often beclouded and at some times eclipsed neither doe all see it though it shine forth for the blind man cannot he that is a sleepe or winketh doth not and they that are out of the Horizon cannot So then let the Church be the Sunnes light yet shee therefore cannot bee proued to bee euer gloriously visible to all euery where when the estate of the Church shall bee as is said in Reuel 6. 12. the Sunne being blacke as Sackcloth and in Chap. 9. 2. the Sunne and Aire darkened with the smoke comming out of the bottomlesse pit Epist 80. ad Hâ—sych 48. ad Vincent then saith Saint Augustine the Church shall not appeare 2. From a Citie set vpon an Hill which cannot be hid true totally and finally to all and euery one at all times for so wee say the Church cannot be hid but such as truly seekâ— vnto her and in sinceritie desire to see her shall come to the sight of her But yet a Citie set on an hill is euer hidden to those that want sight to such as be farre off from it to such as be neere to it is it sometime hidden when foggie mists arise and hinder the sight This simily therefore proueth not a perpetuall visibilitie of the Church 3. From the Candle on a candlesticke but the candle often burneth dimly and needeth snuffers to snuffe it Againe it lightneth onely those that haue eyes to see and haue their eyes open to see else it doth not giue them light Thirdly it giueth light onely to them that are in the house to wit in the same roome but not to other in another roome in the same house if a wall bee betweene them Wee see then that these similies doe not expressely prooue a continuall cleare visibilitie of the Church Mat. 18. 17. Tell the Church if he neglect to heare the Church let him be to thee as a Heathen Answ This place the Gagger alleageth before for to prooue that the Church could not erre and now that she is euer gloriously visible yet here are no expresse words nor direct intent of her visibility or hiding 1. Christ here did speake of the Iewish Church then which was not the Catholike but a particular Church visible 2. If applied to vs it cannot bee meant of the Catholike Church for that cannot bee seene with our eyes but beleeued neither if it could be seene can she bee gathered into one place to heare priuate causes as is here meant 3. This therefore being vnderstood of a particular Church as it needes must and that also of the onely Ecclesiasticall Gouerners therein what is this to proue the visibility of the whole Church 4. This telling of the Church may be done by such as be of her when she is in the wildernesse seene to her owne and not to the world euen where onely two or three be gathered together in Christs Name to heare such complaints Vers 19 20. 2. Cor. 4. 3. If our Gospell bee hid it is hid to them that are lost Answ Here is no word of the Church but the wise Gagger taketh the Gospell and the Church for one and the same If so then the place is flat against himselfe for hee saith that the Church cannot be hid but Saint Paul saith the Gospell may to them that are lost blinded by Satan and doe not beleeue and therefore the Church may bee hid if it and the Gospell bee one Esay 2. 2. And it shall come to passe in the last dayes that the Mountaine of the Lords House shall be established in the top of the Mountaines and shall be exalted aboue all the Hilles and all Nations shall flow vnto it Answ They expound this and that of Mich. 4. 7. Dan. 7. 14. of Christs Kingdome which they will haue to be sensibly and corporally visible when it is altogether spirituall This spirituall Kingdome is not a visible Mountaine which the Nations with their bodily eyes flow vnto but with the eyes of their mind But they obiect and say that a Prophecie must bee of things which may bee seene and perceiued by our senses But who euer saw with his corporall sense any such thing as is here foretold Who euer saw men beate their swords into plow-shares their speares into pruning-hookes Vers 4. Whose sense euer saw the
when hee liued on the earth Thirdly if but so what is this to proue that Saints then and so now doe know euery mans estate particularly and what passeth here vpon earth Ioh. 5. 45. There is one that accuseth you euen Moses Answ 1. By Moses is not meant his person but his writings among them as the verses 46. and 47. doe declare Secondly it is absurd to make the Saints in Heauen accusers Papists will haue them Intercessors whose propertie is not to accuse in any sort but to pray for them which pray to them Thirdly Christ saith they trust in Moses Will a Saint in heauen bee so displeased with them and so faile them that trust in him that hee will goe and accuse them vnto God Such then become miserable Patrons Doth their Legend afford any such examples Fourthly Christs saying that they trusted in Moses must not be vnderstood of his person but of his writings For the Iewes did not beleeue in man A curse as is before deliuered they knew to be pronounced against them which trusted in man Reu. 12. 10. The accuser of the brethren is cast downe which accused them before God day and night Answ In the former they make Moses an accuser of some and so in that respect a companion with the diuell heere Is not this a wise Gagger But how can they proue hence that Saints in Heauen know what is done here Because the diuell knowes what euils are here done A goodly reason But doe not wee know that the Diuell is here on earth that hee compasseth the earth to and fro Hee stirres vp Dauid to number the people hee is author of much mischiefe hee must then know many things And will it hence follow therefore that soules which remaine continually in heauen must know what is here done in earth 2. King 6. 12. Elisha telleth what words the King of Syria spake being farre from him So 2. King 5. 26. Elisha saw what passed between Naaman and Gehezi 1. Cor. 12. Saint Paul was rapt vp into the third Heauen Act. 7. Steuen in earth saw Christ in heauen Answ 1. These places tell vs that these things were so Let them bring vs Scriptures which will affirme as much of the soules in heauen heere seeing things in earth and we will beleeue But this these places proue not Secondly these were extraordinarie reuelations and giue no warrant of ordinarie knowledge In such things from extraordinarie acts to ordinarie is no sound arguing For the Prophets did not know all things Elisha knew not the cause of the Shunamites comming 2. King 4. 27. nor Samuel when he went to lesse his house whom God would chuse 1. Sam. 16. 6. Thirdly all these are instances of knowledge in men on earth of things done on earth or of things which being on earth they saw in heauen but not a word what those in heauen saw here vpon earth which is the onely point in question The Gagger quoteth moe places As Mat. 19. 28. But this is nothing to purpose And the place is meant of all appearing before Christ at the last day whom the Apostles shall then see Reu. 2. 26. 1. Here is a promise accomplished in Christ See D. White his last booke p 309. 310 311 312. in answer to this as also to Reu. 3. 12. 1. Cor. 13. 9. 5. 10. not cited by the Gagger Psal 2. in whom the Saints haue this power See Augustine Beda and many other cited by Fulke on this place for this sense Secondly this is to bee vnderstood of the Saints power ouer those out of the Church For here they are to bee ruled with a rodde of iron and to be broken in pieces But the Saints departed Papists make Protectors of others and not breakers of them to shiuers Act. 5. 3. This was an extraordinarie manifestation of Ananias his hypocrisie to Peter If they can proue that God doth reueale mens actions here to Saints in Heauen wee yeeld 1. Sam. 28. 14. Here is the Diuell appearing in Samuelt likenesse what hence this Gagger will gather for Saints knowledge in heauen I know not III. Scriptures obiected that Saints departed doe pray for vs particularly answered Reu. 5. 8. The 24. Elders fell downe before the Lambe hauing euery one of them Harps and golden Vials full of odours which are the prayers of the Saints Answ 1. This was in a vision and traunce and the words allegoricall and therefore cannot bee the ground of Doctrine of faith Secondly here is not meant the Saints departed but these foure and twenty are the type of the whole Church here on earth verse 10. Thirdly these prayers of the Saints which Saints are on earth chap. 8. 3. may be the prayers of the foure and twenty Elders themselues yet called the prayers of the Saints as if they were the prayers of others First for that these represent the whole Church verse 9. which consists of Saints Secondly because a Church or Congregation of people gathered together pray not onely for themselues but for all the Saints of God and so their hearts here being as Vials full of the grace of Prayer as it were odours are esteemed the prayers of all Saints Fourthly Tho. Aquinas Rich. de Sco. Victore Haymo Beda and other doe expound this place of the Church militant 2. Mach. 15. 14. Then Onias answered c. Where he telleth how Ieremy prayed for the people Answ 1. This is an Apocryphal Booke Secondly this speech of Onias touching Ieremies praying was but Iudas his dreame For it is said in verse 11. that he told the souldiers al this as his dreame to encourage them to fight It is weake architecture to build vpon a dreame doctrines of faith Thirdly neither did Iudas much regard the helpe of Ieremies prayer For in the same Chapter hee himselfe did pray verse 21 22 23. but intreated not Ieremy to pray for him but made his suite onely to God Ier. 15. 1. Though Moses and Samuel stood before me c. Answ 1. These words are spoken onely by way of supposition as if God had said If Moses and Samuel were now before mee as they were when they liued on earth praying for these people I should not regard them Is it good reasoning from a suppositiue speech to a reall act indeed Secondly they themselues say that all the Fathers that were before Christ were in Limbus Patrum and so could not know our affaires in particular to pray for vs. Baruch 3. 4. Heare now the prayers of the dead Israelites Answ 1. This booke is Apocryphal Secondly were not these in the place called Limbus Patrum How could they then see all things in the face of God from whose presence they were kept Thirdly heere is mention of the prayers of dead Israelites but not for whom they prayed It is not said they prayed for others on earth They might pray for themselues in Limbo Fourthly by dead Israelites are not here to bee vnderstood such as were departed