the least omission But this obedience is impossible to be performed of any in this life for that there is both flesh and Spirit in euery man which two are such aduersaries one to another so as the best men cannot do the things which they would Galat. 5. 17. This inability through this corruption Saint Paul found and confessed to be euen in himselfe Rom. 7. 15 19. Therefore all our obedience being imperfect our workes cannot bee meritorious and cause of saluation Merit requireth perfection and admits not imperfection for cursed is euery one that keepeth not the words of the Law and fulfilleth them not in workes Deut. 27. 26. So far is man from meriting as a malediction is due if hee doe not obey the commandements Deut. 11. 28. V. It teacheth vs that therefore through this our defect good workes are secluded from being the meritorious cause of our saluation 2. Tim. 1. 9. Ephes 2. 8 9. By grace you are saued through faith not of workes that no man glory Rom. 4. 2. If Abraham was iustified by workes hee had to glory but not with God None are cleane before him Iob 25. 4 5 6. 9. 2 3. Rom. 3. 28. 9. 16. Wee account a man to be iustified by faith without the workes of the Law It is not of the willer nor of the runner but of God that sheweth mercy Psal 48. 8 9. Hee shall not In ours Psal 49. 8 9. giue vnto God his reconciliation and the price of the Redemption of his owne soule Therefore good workes though they euer accompanie those that are saued and iustified in Christ as fruits of a liuely faith yet are not the cause of saluation nor doe iustifie vs before God VI. It teacheth that God therefore to make vs accepted gaue vs his Sonne to become all in all for vs. First hee was made vnder the Law to redeeme vs from vnder it Gal. 4. 4 5. Secondly hee was made a curse for vs to redeeme vs from the curse Gal. 3. 43. Thirdly he was wounded for our iniquities and broken for our sinnes Esai 53. 5. by whose stripes we are healed 2. Pet. 2. 24. Fourthly hee himselfe bare our sinnes in his bodie vpon the tree 1. Pet. 2. 24. making Purgatorie for sinnes Heb. 1. 3. and so for vs was made sinne that we might be made the iustice of God in him 2. Cor. 5. 21. and so liue to iustice 1. Pet. 2. 24. Fiftly hereby hee is become our Wisedome Iustice Sanctification and Redemption 1. Cor. 1. 30. that we may glory in him verse 31. for in him the righteousnesse of God through faith is ours Rom. 10. 3. and 3. 22. and so there can be to vs no condemnation being in Christ Therefore hee is our merit and cause of saluation and not our owne workes VII It teacheth that the Apostle hereupon maketh mans blessednesse to consist not in his owne merits and workes but in reputing iustice without workes and in forgiuing and not imputing sinne Rom. 4. 6 7 8. which forgiuing is our keeping of the Law For as Saint Austin in retract lib. 1. cap. 19. saith All the commandements are holden to be kept when that which is not kept is forgiuen And againe All our righteousnesse saith he stands rather in the remission of our sinnes then in any perfection of iustice De ciu Dei lib. 19. cap. 27. Therefore if mans obedience and keeping be in forgiuenesse and his blessednesse stand therein without workes how is it possible to imagine workes to be the meritorious cause of our saluation VIII It teacheth that for all the graces in vs and for all our obedience to him God onely promiseth to be mercifull as in Deut. 7. 9. Thou shalt know that the Lord thy God hee is a strong and a faithfull God keeping his Couenant and mercy to them that loue him and to them that keepe his precepts So in Exo. 20. 6. Doing mercy to them that loue him and keepe his precepts Here both for the inward loue of God and outward obedience is onely promised mercy Now where mercy needeth there can be no merit Rom. 11. 6. IX It teacheth that the godly 1. acknowledge in all humilitie their sinnes Psal 51. 3 4. Esdr 9. 6. Dan. 9. 1. Secondly they vilifie themselues Iob 9. 2 3 30 31. and 42. 6. 1. Cor. 4. 4. and also those things which seeme to be of worth in them We saith the Prophet are become as one vncleane and all our iustices as the cloth of a menstruous woman Esa 64. 6. Thirdly they confesse that if God be strict in iustice none can bee able In ours Psal 130. 3. to indure Psal 129. 3. If thou shalt obserue iniquities O Lord Lord who shall sustaine it Fourthly hereupon they craue that God would not enter into iudgement with them for that so no flesh should bee iustified in his sight Psal 142. 2. Fiftly they In ours Psal 143. 2. therefore appeale from his iustice to his mercy calling and crying for it as in Psal 129. 3. With thee there is propitiation and Psal 130. 3. Psal 51. 1. saying also in Psal 50. 1. Haue mercy on me O God according to thy great mercy giuing a reason Dan. 9. 18. For not in our iustifications doe wee prostrate prayers before thy face but in thy many commiserations And therefore saith Dauid Psal Psal 119. 118. 76. Let thy mercy be done to comfort mee Hee seeketh comfort in mercy and not in merit Did these holy people of God dreame of merit and of the worth of their workes as the proud condemned Pharise did Luk. 18 or rather did they not as the poore Publican did who cryed Lord haue mercy on me a sinner and therefore went away more iustified then the other The godly know if that they should iustifie themselues their owne mouthes would condemne them Iob 9. 20. And all are by Christ Matth. 6. taught in Prayer to fly to God for mercie and to begge forgiuenesse and not to plead merit X. It teacheth that all whatsoeuer God did to Israel his people all was of his mercy Psal 135. The possession of the Psal 136. Land of Canaan was not merited by Gods people Deut. 9. 5. For saith God Not because of thy iustices and equitie of thy heart doest thou enter in to possesse thy lands I doe it not for your sake be it knowne vnto you saith the Lord but for my holy name So in Ezech. 36. 22 32. Now if the type of heauen could not bee merited by either inward grace or outward workes may we think that heauen may be merited when Saint Paul tels vs that it is the gift of God Rom. 6. 23 Gift is free and not purchased XI It teacheth that the passions of this time are not condigne to the glory to come Rom. 8. 18. If persecution and suffering Martyrdome cannot merit condignely the glory in heauen What may wee thinke of other workes whatsoeuer For neither our goods nor goodnesses is
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
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
praying to Angels answered 187. Saints pag. 189. Scriptures obiected 1. That Angels pray in particular for vs. p. 129. answered 2. That Saints departed know what is here done on earth p. 194. 3. That the Saints departed doe pray for vs particularly p. 179. 4. That we may pray to haue our petitions granted in fauour merits of the Saints departed p. 201. 26. That Confession commonly called Auricular or Sacramentall is of necessity p. 203. 27. That there is a place commonly called Purgatory into which soules after the dissolution of the body doe goe wherein as in a prison such as here haue not satisfied by temporall paine due for sinnes do make satisfaction in suffering hellish torment it is vncertaine how long p. 211. 28. That good workes do merit and are the cause of our saluation p. 231. Of free will and the strength thereof p. 245. 29. That mans will hath a naturall power in it selfe co-working with Gods grace in the very first instant act of a sinners Conuersion to which actiuity of the will such conuersion in part is to be attributed p. 247. 30. That some sinnes are in their owne nature veniall and doe not deserue eternall punishment p. 259. Of keeping Gods Commandements p. 269. 31. That a regenerate man by assistance of Gods grace is able to keepe all and euery Commandement of God in euery part at all times in thought word and deede perfectly as God in his Law requireth of him p. 270. Scriptures obiected for works of supererogation answered p. 279. Of Iustification by Faith only p. 284. 32. That a man is not iustified before God by faith onely p. 286. 33. That no true beleeuer particularly can in this life be certaine of his saluation without a miracle or extraordinary reuelation p. 293. That the faith of the Elect once had cannot be vtterly lost p. 310. Places of Scripture obiected that Iustifying faith once had may be lost a true beleeuer finally perish And therefore no certaine assurance of saluation The same places answered p. 317. CERTAINE POSITIONS CONCERNING THE RVLE OF FAITH as a Preface before the handling of the ensuing questions betweene vs and our Aduersaries the Papists I. Position There is one and but one onely rule of our Christian faith THis euen their owne Bible of Doway and Rhemes teacheth it doth not make mention of rules but speakes euer singularly as of one rule Rom. 12. 6. Gal. 6. 16. and of the same rule Phil. 3. 16. Seeing also that there is but one God one Lord one Spirit one body or Church one Faith one Hope one Baptisme Ephes 4. 4 5. 1. Cor. 12. 4 5 6. how can there be more then one Rule The ancient Fathers speake of no more then one as afterwards shall be shewed And reason may tell vs that a competent rule can be but only one to that whereof it is a rule the same also an entire and perfect rule and not partiall or a rule onely in part For if the rule be not one but two for one and the same thing then they must either agree and so are they but one entire or else they differ if so in any thing then cannot they be both rules for one and the same thing For then res regulata the thing ruled must differ from it selfe in being framed to the difference of the rules betweene themselues now the rules disagreeing what can accord them or what can they agreeingly measure when they are themselues at odds If any one say that the one may be a rule to the other then there should be a rule of a rule and so run in infinitum whereof there is no certain knowledge and so no sure rule for any thing If it be granted as needs it must that a rule is onely one and that there cannot be either two rules for one thing or a rule of a rule yet perhaps it will be said that one and the same rule may haue two parts whereof neither part is a perfit rule of it selfe but both together make a full rule But this cannot be For if it bee a rule in part then is it imperfect and needs a supply but an imperfit rule there is not be it neuer so short For suppose an inch or an halfe inch rule yet is it as true as full and as perfit a rule as truly measuring that to which it is laid as the rule of an ell long though it cannot measure so much at once Therefore say the learned that a rule is a â—avâ—â—us Theo pâ—â—lact in Phil. cap. 3. Phocius apud Occumâ—n in ◠〈◊〉 3. measure which doth not deceiue which admitteth neither of addition or detraction neither of putting to nor taking from For put any thing saith another to a rule or take from it the rule is corrupted and is denied indeed to be a rule As for the parts of the same rule if any such were these parts must agree in euery thing and if they doe so then is either part the other fully and so the one of them sufficient and the other superfluous or if they agree not how can they be one rule for the same thing which of them can giue the euen measure Neither of them indeede by reason of their disagreement The deuice therefore of a rule in part is absurd and vnreasonable A piece of a rule is not a rule and a rule if it be at all a rule must be one and the same euer infallible in it selfe which if the ignorant doe handle vntowardly the fault is in the men and not in the measure II. Position This one Rule of our faith is onely Gods Word 1. FOr by the Word of God commeth faith Rom. 10. 14. in that respect it is called the Word of faith which the Apostles preached Rom. 10. 8. Now without the Word of God no faith no pleasing of God Heb. 11. 6. and so no true Religion therefore must it needs be the ground and rule thereof and â—i 3. ca. 10. de Verbo Dei Bellarmine saith that the Word of God is the first foundation of our faith 2. We are commanded of God to doe as he commandeth Deut. 5. 32 33. and 12. 32. Numb 15. 39 40. Ezech. 20. 19. Iosh 1. 7. Prou. 4. 2. and that we may know how strictly we are tyed to this Word wee are charged not to adde to it Deut. 12. 32. and 28. 14. nor to take from it Deut. 4. 2. Iosh 1. 7 Reuel 22. 18. lest that God reprooue vs and we be found liers Prou. 3. 6. neither are we to turne aside from it either to the right hand or to the left Deut. 5. 32. and when at any time we are in danger of turning aside this must bee our director to preserue vs from erring Isai 30. 31. 3. God from heauen hath said of Iesus Christ his Sonne This is my beloued Sonne in whom I am well pleased heare him Matth. 17 5. binding vs to his Word which is
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
erre in this way hee doth not say The Church or the learned Church men or men in holy Orders for are these fooles but wayfaring men though fooles shall not erre Here is a promise that the simple Laytie shall not mistake their way which Popish Teachers cannot abide to heare of Neither shall any vncleane passe ouer this way but they teach that their Church Catholike consists of elect and reprobate both good and bad cleane and vncleane Therefore in a spirituall sense the words are to be vnderstood of the onely sanctified by Gods Spirit here trauelling in this World as wayfaring men and though esteemed as fooles yet are so guided in their holy profession as they shall not bee suffered to wander out of the way of life neither totally nor finally But he will say If these shall not erre then much lesse shall the Church True who denies it we doe not say that all the whole Church and all the holy that euer haue been such as this place speaketh of haue all erred this thousand yeeres as the Gagger beares his Reader in hand making him beleeue that we so teach Here the Prophet speakes of the Lords redeemed separated from the vncleane in a spirituall estate in and by Christ but in our dispute we speake of the visible Church of cleane and vncleane good and bad and of a mixt company III. This verse and the whole chapter speakes in the first place of the returne from Captiuitie which the Prophet doth expresse in figuratiue speeches to set out the comfort thereof most liuely and so it is nothing to the purpose for which the Gagger brings it In a high sense it sets out the spirituall happinesse of the redeemed by Christ partly here begun and fully to be perfected in the day of the Churches perfect redemption IV. It speakes not here of the Churches teaching but rather of the Saints trauailing towards Heauen But the word not erre made the Gagger thinke he had obtained his purpose and an expresse text for not erring in Doctrine when the words speake of a way a high-way of trauailing men and others not passing ouer it and of the redeemeds walking vers 9. Then being vnderstood of not erring in life it cannot be taken absolutely for error of life is in the best but they erre not to finall destruction Ephes 5. 27. That hee might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Answ 1. Our dispute is of the visible Church and mixt company this is to be vnderstood only of the body whereof Christ in the most proper sense is the Head and Sauiour vers 9. which hee nourisheth and cherisheth vers 29. betweene whom and Christ thereis such an vnion as it is called a great Mystery vers 32. which cannot properly be meant of visible Churches consisting not onely of Elect but also of Reprobates who are not clensed nor nourished or cherished as members of his body nor made euer glorious II. The Apostle speakes heere of the Church either as triumphant or if as militant then as it is in preparing and as it shall bee hereafter in Heauen for in this life it is not altogether spotlesse without wrinkle or blemish Cant. 1. 5 6. III. This place doth serue rather to prooue her puritie in life then infallibilitie of iudgement in teaching this latter is hence farre fetched the former may seeme more apparant But will any beleeue that Gods Church for life and conuersation is in this life without spot wrinkle or blemish 1. Tim. 3. 15. The Church of the liuing God the ground and pillar of truth Because this place is much vrged by others and the last of this Gaggers I will more fully make answer vnto it Hence hee would conclude that the Church cannot erre he meaneth the Church of Rome the Pope at least the virtuall Church for they defend not now any Church from errour but their owne But this they can neuer proue out of the place I. Saint Paul wrote to Timothy how he should behaue himselfe in the Church 1. Tim. 3. 14. So his Epistle that is the Apostolicall written Word was made to be Timothies rule to guide him from erring and not the Churches determination S. Paul for all this his praise of the Church sent him not to Her but prescribed him a written Word to direct him in gouerning of her which hee would not haue done if by calling the Church the pillar and ground of truth he had meant she could not haue erred II. Saint Paul speaketh thus of the then present Church of Ephesus where Timothy was chap. 1. 3. built vpon the foundation Ephes 2. 20. and yet she soone left her first Loue Reuel 2. 4. and after fell away III. The word Church comprehendeth all the faithfull together at Ephesus so the Church of Ephesus is taken Reuel 2. 1. But our Aduersaries will not haue the people as the Apostles allowed Act. 15. 22. with their Bishops and Pastors to be the Church and with them to approue of matters of Faith For the Romish Clergie thinke of the people as did the hypocriticall Pharises that they know not the Law and are cursed Ioh. 7. 49. Except they allow the people also with the Teachers to be the pillar and ground of truth this place doth not serue their turne IV. If the word Church bee taken for any other particular Church to which Timothie as an Euangelist might goe after the Apostles planting of them then from hence the Papists cannot conclude that which they would for first they acknowledge that particular Churches may erre Secondly its euident by Scripture in the Churches of Galatia Gal. 1. and 3. 1. and 4. 10 11. by historie and by experience Now the Church of Rome was neuer other then a particular Church in the best spirituall estate thereof Saint Paul writes to it no otherwise then to a particular Church V. If it be taken for the Vniuersall Church this helpes not them For first theirs is not the vniuersall but a particular Church as is proued after in the sixteenth question Secondly it is absurd to reason from that which is not questioned nor can euer assemble together to come to the triall if it were questionable VI. The intituling of the Church to bee the pillar and ground of truth wil not afford the conclusion of not erring and that for these Reasons First because the words are metaphoricall and a similitude must be extended no farther then is in ended Now the Church is called the pillar and ground not because shee cannot erre but first for that she hath the Apostles writings committed to her as were the Oracles of God to the Iewes Rom 3. 2. which Apostles writings are saith Irenous the pillars and supporters of our faith the proofes foundations Li. 3. ca. 1. and the grounds of our cause as Saint * De vnit Eccl. ca. 16. On this 1. Tim. 3.
And they are ministring spirits for the good of those that bee heires of saluation Heb. 2. 14. and not Gaolers to cast the godly into fierie torments As the Iudge is lost in this Allegorie so the Officer or Gaoler for this Purgatorie prison cannot be found VI. And thou be cast into prison Here is the punishment for non-agreement This prison say they is Purgatorie but that cannot be First because in the whole New Testament it is taken either properly for a place for Malefactors here Act. 12. or else for hell 1. Pet. 3. 10. Reu. 20. 7. No where for Purgatorie Secondly they that goe to Purgatorie are the Penitent say they but the offending partie cast into this prison is one that will not agree with his Aduersarie but forceth him to shew extremitie and so is he obstinate Thirdly this partie is iniurious to God in making him an Aduersarie in obstinate persisting and he is much offended in that hee causeth him to bee cast into prison an act expressing anger Math. 25. 30. Now say they obstinate offenders sinne not venially neither is veniall sinne iniurious to God as they say Therefore this prison cannot be Purgatorie into which such an offender is cast VII Thou shalt not come out thence till thou hast paid the vtmost farthing These words shew that this prison cannot bee Purgatorie For till here is neuer as in other Scriptures Math. 1. 25. Numb 20. 17. Psal 110. 1. Luk. 22. 16 18. 1. Sam. 15. 35. Till thou hast paid imply not that the man can pay or that lying in prison he doth pay as our Aduersaries dreame For going into prison argueth inabilitie to pay Mat. 18. and lying in prison is no payment but rather a punishment for not paying As for these words the vtmost farthing argue not as foolishly our Aduersaries doe imagine that the party lyeth here onely for farthings to which they compare veniall sinnes as if he had made payment of greater summes but had not satisfied for farthings when here is no mention of paying any part of the debt greater or lesser and the vtmost farthing is named not to imply paiment of any part or to make a difference of lesser moneys from greater summes or as they speake of veniall sins from mortall but to shew the extremitie whereto the debter shall be brought before he be freed from prison Here is nothing then for venial sinues more then to imagine that this debter ought a summe of money all of farthings onely or that hee had agreed with his Aduersarie for pounds shillings and pence but now would bee so froward as to stand out for farthings and for these to be cast into prison of which to any reasonable man there is no likelihood Thus we see how in all the words the Allegorie to proue their Purgatory is wholly ouerthrowne so as this place must needs bee taken properly and nothing at all serues for their purpose 2. Tim. 1. 18. The Lord grant vnto him that he may find mercie of the Lord in that Day Answ The Gagger citeth this for Purgatorie but how hee can hence proue it I see not In that Day is the last Day And must an Onesiphorus a man of such rare mercies goe to Purgatorie 1. Ioh. 5. 16. If any man see his brother sinne a sinne not vnto death he shall aske c. Answ Here is no word of Purgatorie but mention of some sinne to death and other some not to death as are the sinnes of infirmitie committed by Gods Elect. What is this to proue a Purgatorie Thus much for the obiected Scriptures in defence of their ignis fatuus as one well calleth it XXVIII Proposition That good workes doe merit and are the cause of our saluation Confuted by their owne Bible I. IT concludeth all euen the best that euer were vnder sinne 1. Ioh. 1. 8 10. If we say we haue no sinne wee deceiue our selues Iohn includes himselfe Rom. 3. 23. All haue sinned Esai 53. 6. All we like sheepe haue gone astray on him is the iniquitie of vs all 1. King 8. 46. There is no man that sinneth not Iam. 3. 2. In many things we offend all Iames includes himselfe and all to whom he wrote this generall Epistle Pro. 20. 9. Who can say My heart is cleane I am pure from sinne None but Iesus Christ onely and he alone Hebr. 4. 15. 1. Ioh. 3. 5. 1. Pet. 2. 22. 2. Cor. 5. 21. Therefore where sinne is there is a staine of all our actions and so cannot bee meritorious or cause of saluation Secondly it teacheth vs that we are like a dead man in sinnes Ephes 2. 1 5. Col. 2. 13. so as our wils are not to doe good till God make vs willing as in the next Proposition I shall fully shew Now where man 's owne will is wanting till by another it be made willing his workes cannot merit For a meritorious worke must come of mans free-will Thirdly it teacheth that all our goodnesse without vs and within vs is of Gods grace By the grace of God I am that I am saith the Apostle 1. Cor. 15. 10. It is of his goodnesse Rom. 11. 22. of his benignitie and kindnesse Tit. 3. 4. and of his good will Phil. 2. 13. 2. Tim. 1. 12. that we are conuerted Now if all that which we doe either doing good workes or suffering for his name 1. Chron. 29. 12 14 16. Phil. 2. 29. be of God and that of his meere grace mercy benignitie and good will how can man doe a good worke to merit at Gods hands For a worke that merits must be our owne but what haue we that we haue not receiued 1. Cor. 4. 7 Who hath first giuen to him then retribution shall be made of him Rom. 11. 35 In the meane space we doe giue to God onely of his owne 1. Cor. 29. 12 14 16. Deut. 8. 18. And profit we him any thing thereby He is not the better by vs Psal 16. 2. What hee willeth vs to doe is not for his good but for our owne that hee in mercy might doe vs good Deut. 5. 29. Fourthly it teacheth vs that though we in state of grace be thus furnished of God and hereby made willing and able to doe that which is good and well-pleasing through Christ in his sight yet are we not in this life able perfectly to fulfill the Law of God Adam once could in heauen hereafter we may but here it is not possible For in Eccl. 7. 21. it is said There is no iust man in the earth that doth good and sinneth not All the examples of the godly witnesse the truth hereof and euery mans owne experience and euery mans owne conscience if it bee not dead or seared For the obedience required is not onely externall but spirituall and internall also and this absolutely in all perfection to be performed to all the commandements generally to euery commandement particularly to euery branch of euery of them at all times without
faith to which he exhorts in verse 23. saying that it is a commandement of God that we should beleeue in the name of his Sonne Iesus Christ Rom. 3. 31. Doe we destroy the Law by faith God forbid but we rather maintaine the Law Answ The whole Chapter is against iustification by workes and for faith and euen in this very verse For what meane these words but to shew that faith by which wee are iustified doth fulfill the Law so as what men would obtaine by the workes of the Law the same they haue by faith in Christ who hath for vs perfectly fulfilled the Law So the Law is not destroyed but by faith established Phil. 2. 12. Worke out your saluation with feare and trembling Answ What meaneth this babbling Babylonian hereby Will he conclude that he which is to worke out his saluation with feare and trembling is not iustified by faith onely Iustifying faith maketh none presumptuous It makes a man put on the Armour of God It so maketh vs confident in God as withall neuer to neglect any good meanes in the way to saluation It maketh vs not high-minded but to feare and to tremble and so to worke out our owne saluation which euer accompanyeth our iustification XXXIII Proposition That no true beleeuer particularly can in this life be certaine of his saluation without a miracle or extraordinary reuelation Confuted by their owne Bible BY their Bible we doe learne and it is cleere First that the vnalterable ground of our saluation is laid in Iesus Christ God hauing chosen vs in him before the constitution of the world Ephes 1. 4. which he wil perfect for whom he hath predestinated them also he hath called and whom hee hath called them also he hath iustified and whom he hath iustified them also he hath glorified Rom. 8. 30. Secondly that Christ hath taken away all and euery cause of damnation and euery thing that might hinder the saluation of such as beleeued in him as to wit sin Hee is made sinne for vs 2. Cor. 5. 21. the curse of the Law he hath redeemed vs from the curse thereof Gal. 3. 13. and from vnder it Gal. 4. 5. the anger and wrath of God for we were reconciled to God by the death of his Son Rom. 5. 10 11 2. Cor. 5. 19. So that there is no damnation to them that are in Christ Rom. 8. 1. Thirdly that Christ is euery thing for vs vnto God our Wisdome Iustice Sanctification and Redemption 1. Cor. 1. 30. yea in Christ we are made the Iustice of God 2. Cor. 5. 21. So that God iustifieth vs with his owne Iustice which cannot bee excepted against Who therefore shall accuse the elect of God or who is hee that shall condemne Rom. 8. 33 34. And if free from accusation and condemnation are they not sure of saluation What is it that letteth Fourthly that no power though they haue many temptations and many combates shall euer finally ouercome them The gates of hell shall not preuaile against them Matth. 16. 18. For in the vertue of God they are kept by faith to saluation 1. Pet. 1. 5. and are in all power strengthened according to the might of his glory in all patience longanimitie with ioy Col. 1. 11. Christ promiseth not to cast forth his Ioh. 6. 37 40 and he holdeth vs that none shall plucke vs out of his hands Ioh 10. 28. Not Satan for Christ hath ouercome him Matth. 4. Heb. 2. 14. Not the world for he hath ouercome it also Ioh. 16. 33. Not false Teachers for it is not possible that the elect should bee induced into errour Matth. 24. 24. meaning totally and finally Not our sinnes for the bloud of Christ hath cleansed vs from all sinne 1. Ioh. 1. 7. and in him we haue redemption the remission of our sinnes Col. 1. 14. Ephes 1. 7. See also Heb. 8. 12 9. 14. Not the terrour and curse of the Law for hee hath fulfilled it for vs and remoued the curse Gal. 4. 5. 3. 13. Not our once being vnder the power of darknesse for God hath deliuered vs from our enemies Luk. 1. 74. and from the power of darknesse and translated vs into the kingdome of the Sonne of his loue Col. 1. 13. Nor Gods once former displeasure against vs for when we were impious Rom. 5. when wee were sinners Christ dyed for vs verses 6. 8. and when we were enemies we by Christs death were reconciled to God verse 10. and haue receiued reconciliation verse 11. Not any thing that may fall out after reconciliation For if when we were Enemies we were reconciled much more being reconciled shal we be saued in the life of him Rom. 5. 10. No not Gods iust deserued wrath for our often falls For if when we were sinners Christ dyed for vs much more therefore now being iustified by his bloud shall wee be saued from wrath by him Rom. 5. 8 9. 1. Thes 1. 10. Not the Law of sinne captiuing vs so as we cannot doe that which wee would but doe often that which wee would not For Iesus Christ shall deliuer vs from the body of this death Rom. 7. 24 25. Not tribulation distresse famine nakednesse danger persecution nor the sword though wee were killed for his sake all the day long For to vs it is giuen for Christ not onely that wee should beleeue in him but also that we suffer for his name Phil. 1. 28. And in all these things wee ouercome because of him that hath loued vs Rom. 8. 37. and because God is faithfull who will not suffer his to bee tempted aboue that which they are able but will also make with temptation issue that you may be able to sustaine 1. Cor. 10. 13. To conclude there is nothing possible that can separate vs from the charity of God in Christ Iesus our Lord. For I am sure saith the Apostle that neither Death nor Life nor Angels nor Principalities nor Powers neither things present nor things to come neither might nor height nor depth nor other creature shall be able to doe it Rom. 8. 38 39. For we know that to them that loue God all things co-operate vnto good to such as according to purpose are called to be Saints Rom. 8. 28. And Christ Iesus is able to saue for euer them that goe by him to God Heb. 7. 25. hee being entred into Heauen now appearing to the countenance of God for vs Heb. 9. 24. who is on Gods right hand making intercession for vs Rom. 8. 34. So that it is vndoubtedly certaine that those that bee Christs shall not perish Ioh. 3. 15. nor come into iudgement but passe from death to life Ioh. 5. 24. Fifthly their Bible teacheth not onely these things in the generall but also how euery true beleeuer may particularly be assured that he hath his part in these things and be certaine of his owne saluation and that is by Christs Spirit and by the grace of faith wrought by the same
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
they come in Christs stead 2. Cor. 5. 20. and doe alledge these faithfull promises of God made in generall and apply them to their hearers assuring them that if they beleeue these promises shall be certainly performed Thus Peter applyed the promises Act. 2. 38 39. 3. 25 26. So did S. Paul Act. 13. 26. 16. 31. which assurance made by faithfull Ministers vpon these vndeceiueable promises of God is to bee receiued and beleeued as from Christs owne mouth because they speake not vpon any warrant of their owne but vpon the vndoubted warrant of Christ himselfe Thirdly the Hearers as many as be ordained to eternall life Act. 13. 48. beleeuing doe apprehend and by faith doe apply to themselues these promises so deliuered for that they know that they doe beleeue and truely repent of which their conscience beareth witnesse whose heart is so seasoned with grace and conformed to Gods voice as the same like an Eccho answereth thereto So that when God saith Seeke ye my face the faithfull soule answereth to God Thy face Lord will I seeke Psal 27. 8. When God saith Thou art my people it soundeth backe Thou art the Lord my God Zach. 13. 9. When Christ saith If thou beleeuest al things are possible to him that beleeueth he answereth Lord I beleeue helpe my vnbeliefe Mar. 9. 23. When God requireth his will to be done and his commandements diligently to be kept the gracious soule is moued with desire therto Oh that my wayes were directed to the keeping of thy Statutes Psal 119. 4 5. and shewes it selfe ready Loe I come O God I am content to doe it yea thy Law is within my heart Psal 40. 7 8. Therefore their faith claimeth these promises and concludeth the assurance of the things promised in particular so to themselues as if they in the same promises were personally named Fourthly to this spirit of true Beleeuers the holy Ghost beareth witnesse Rom. 8. 16. and it is true 1. Ioh. 5. 6. that wee are the sonnes of God Rom. 8. 16. and that God hath giuen to vs eternall life 1. Ioh. 5. 11. which true Beleeuers doe know for the Word was written also that this they should know 1. Ioh. 5. 13. Thus we see how a true Beleeuer hath his particular perswasion not from an idle fantasie or vaine conceit but from the vndoubted Word of God and from the faithfull witnesses of Gods Spirit and his owne conscience If our Aduersaries will be yet obstinate and say that these generall promises cannot bee thus particularly applyed I demand foure things First why is it said Rom. 15. 4. Whatsoeuer things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might haue hope and in Rom. 4. 23 24. That the things written were not written for their sakes onely of whom they were spoken but for vs also if we cannot apply them as spoken to euery one Secondly why haue the Apostles applyed the generall promises to particular persons so as they haue done as before is shewed Act. 3. 26. 16. 31. 13. 26. and why haue they comforted the faithfull in generall with a promise made to one before in particular Ios 1. 9. Heb. 13. 5 And why did Zachary include himselfe in those promises made long before to Abraham as spoken to himselfe and those then liuing Luk. 1. 73 74. if faith might not apply them to a beleeuers owne speciall comfort Thirdly how can the Popish Priests from a generall Scripture Ioh. 20. 23. with such authoritie absolue their particular Penitentiaries And are either those Priests or any of their Penitentiaries named in the Text If vpon so generall words they can be bold to assure their Confitents of pardon of sinnes may not a true Beleeuer vpon the forenamed grounds hee assured particularly of his owne saluation Lastly if there can be no assured application without particular nomination how shall men become obedient to the precepts and commandements of God how shall any bee stirred vp by exhortation how shall any bee terrified by threatnings For in none of these is any man personally named more then in the promises Therefore as in hearing the other we apply them and verily take them without any doubt as spoken to vs in particular to worke obedience and feare so in hearing these promises are we to apply them as spoken to vs by name if we truely beleeue to our heauenly comfort and assurance of life Obiection Secondly they say that Gods Decree whence we fetch the ground of assurance is conditionall If we beleeue If we liue as we ought to liue and perseuer to the end Which perseuerance when God foreseeth in vs doth thereupon elect vs to saluation Answ The Decree is absolute according to the good pleasure of Gods owne will For therefore we beleeue because hee so hath ordained it Act. 13. 48. We walke in good workes because he hath so fore-ordained vs thereto Ephes 2. 10. We are in time called iustified made conformable to Christ adopted for children to bring forth fruit that also the same should remaine and so be at length glorified because he hath predestinated and ordained vs thereto Rom. 8. 30. Ephes 1. 5. Ioh. 15. 16. So as his Decree is the cause of all good to vs and not our obedience and perseuerance the cause of his Decree Obiection Thirdly this Doctrine of the certainty of saluation and that faith cannot faile maketh men secure careless of good works Answ This is a very old obiection but altogether slanderous There is indeed to be granted a kind of security or assurednesse being vnderstood spiritually for it maketh vs secure in God in the infinitenesse of his mercy towards vs through Christ in the vndoubted truth of his promises in the full perfect satisfaction made by Christ and in the vnchangeablenesse of Gods eternall Decree to saue all those which truely beleeue in Christ But this Doctrine maketh them not carnally secure which are vpon solid ground assured of their saluation which is thus manifest First this sauing faith as you haue heard is euer accompanied with other graces which maketh the true Beleeuers neither barren nor vnfruitfull 2. Pet. 1. 5 8. Secondly this precious faith doth not onely claime the promises but humbly attendeth vpon Gods will in vsing such meanes as God hath appointed in the way to Heauen Thirdly it is euident from examples in Scripture of such as were certaine of saluation as Abraham Moses Dauid S. Paul and others that they did not therefore neglect their duties And such with vs as conscionably hold this doctrine doe walke nothing lesse carefully in the wayes of Gods Commandements but doe endeuour to keepe a good conscience towards God and men And what if vaine presumptuous spirits abase this doctrine as they doe other holy and wholesome truths to their condemnation is the Doctrine therefore faulty Shall the abuse of truth make it to be iudged falshood God forbid To conclude this Doctrine of assurance is most comfortable to humbled and afflicted soules as the other is full of slauish feare and very comfortlesse For what can bee more terrour to mans heart in the time of temptation when hee hath fallen by infirmitie suddenly into some grieuous offence as Peter did and being assaulted by Satan to despaire as Iudas did then to be perswaded that Gods Decree dependeth vpon mans perseuerance that the couenāt of Grace made with his soule may be annihilated his promises fallible his power frustrated Christs strength too feeble to vphold him Christs prayers not of force to preuaile for him with Gods the holy Spirit to haue forsaken him the Seale of Gods Couenant broken off the writing cancelled Faith it selfe and the hope of heauen lost for euer This wounded spirit this soule thus perplexed this heart thus affrighted cast into such a deepe gulph of despaire who can but pittie and withall beware of that desperate Doctrine which casteth poore soules into such vnexpressible misery and sorrows of heart On the other side by the Doctrine of assurance of saluation when a poore weake Christian hath beene ouertaken by some violent storme of temptation and commeth to the sight of sin with Dauid cryeth calleth with bitter teares of repentance and faine would finde peace with God againe how comfortable will it be in such a distresse when Satan with his fiery darts assaulteth him to thinke that though he hath failed on his part and so vndone himselfe for euer as much as lyeth in him yet that God is one and the same his Decree vnalterable his Couenant not broken on his part Christ still his Sauiour his prayers prevalent for him the Spirit of God exciting him to prayer with groanes not to be expressed and his faith though shaken yet not lost O how will the meditation hereof comfort such an afflicted spirit turne his heart to seeke after God grieuing with himself that he should displease so gracious a God and after he hath once againe found some comfort to put on a resolution neuer to offend so any more in a holy zeale therefore to auenge himselfe on himselfe bringing downe his flesh in subiection to the Spirit and all this with an earnest loue to God and care to please him euen for that he hath not lost through his fall the assurance of his saluation as iustly he had deserued Thus is this Doctrine a comfort in distresse and an incouragement after a fall to rise againe and in the time of greatest peace neuer any cause of carelesse securitie but rather of spirituall ioy and an incitement to well-doing to expresse all thankefulnesse to God through Christ for the same Euen so Amen FINIS
works supererrogatory which from hence they can neuer doe for men praised for one action iustifieth them not therefore as perfect obseruers of the Law Or for that they doe a voluntarie action praise-worthy that therefore it will follow they haue done perfectly all necessarie duties Againe these Eunuches which so made themselues they did it the text saith for the Kingdome of Heauen that is to further their passage to Heauen Now this euery man as much as lyeth in him is bound to doe and to auoid all the hinderances according to that of Christ If thy eye offend thee plucke it out if thy hand or foot cut them off so he that hath the gift of Continencie and knowes that Marriage would hinder him must make himselfe an Eunuch that is liue as an Eunuch vnmarried And this not by way of counsell but as a duty to further his owne saluation Thus this first part helps nothing to these arrogant workes Not the second for it is not a bare counsell but a very commandement of Christ to him that hath the gift of continency to vse the same He that can receiue it that is he that hath this gift giuen him of God to abstaine from marrying else hee cannot verse 11. let him receiue it that is let him abstaine from marriage This is Christs cōmandement For God giuing vs any gifts bindeth vs to make true right vse of them euen this very gift of continencie to further vs for hee giueth no gifts in vaine to any one but will require the vse thereof Luk. 12. 48. and the gift is Gods calling to employ the gift to Gods glory and to our owne comfort else he will punish the neglect Matth. 25. 15 25 27 30. The Gagger citeth Luk. 10. 25. 1. Cor. 7. 1. Reuel 4. 3. All idle and nothing to the purpose Perhaps hee found them quoted some-where and so set them downe being sure his Popish credulous Readers would neuer examine them no more then himselfe did Act. 2. 45. So chap. 4. 34. These places speake of beleeuers selling their goods and possessions and that they were distributed to the poore among them as euery one did need Answ 1. Charitie we know is a dutie commanded and so farre no worke of supererrogation Secondly at some time so the case may be that we are to forsake all for Christ and for his Gospels sake so as hee that doth it not then is so farre from doing a worke of supererrogation as hee himselfe cannot bee Christs Disciple as Christ speakes in Luk. 14. 33. Whosoeuer he be of you that forsaketh not all hee hath hee cannot be my Disciple So then that act of forsaking all may bee no worke of supererrogation but a necessarie dutie Thirdly this act here of selling and giuing all away to the poore then was a voluntarie act a vertue of very high praises yet was it no worke of supererrogation First for albeit no particular commandement did bind them hereto and so was it a free worke yet in generall they were bound to it by the commandement To loue our neighbour as our selues Now a man will sell all Iob 1. 4. to relieue his owne selfe and by the commandement to doe things honest iust pure louely of good report matters of vertue and praise Phil. 4. 8 9. The present necessitie of the Church also required a more then an ordinarie charitie and in such a case Christian compassion moueth euen deepe pouertie to be rich in liberalitie beyond abilitie 2. Cor. 8. 2 3. and so is it in such a case a dutie which at another time bindeth not Secondly it was the worke of grace in them it came of God and what they gaue to the Saints it was that which God gaue them The consideration whereof in Dauids infinite preparation for the Temple made him not to conceit any worke of supererrogation but to debase himselfe and to admire the worke of Gods grace and mercy towards him and his people therein and to giue God the sole glory thereof reade 1. Chron. 29. 13 16. Thirdly to make this act a worke of supererrogation they must proue first that all these that thus sold and gaue all away had done perfectly before God all such duties as they were bound to doe for this must euer bee presupposed before wee can dreame of any worke of supererrogation but whosoeuer presupposeth so much doth presuppose that which is most false as before is proued Iam. 3. 2. 1. King 8. 46. Eccles 7. 20. And therefore there are no workes of supererrogation For the Apostle Peter Matth. 19. 27. speakes of himselfe and of the rest that they had forsaken all But had they perfectly fulfilled the Law how came it then after that hee fell so fearefully and that they forsooke Christ and so failed of their dutie yea did not Christ often reproue their ignorance their weakenesse of faith their dulnesse of hearing and once called Peter Satan Therefore men may forsake all and yet doe therein no worke of supererrogation as the Apostle implyeth 1. Cor. 13. 3. XXXII Proposition Of iustification by faith onely BEfore the question bee propounded the Reader is to know the termes of the question and what wee meane by them First by the word iustification in this question we meane not Regeneration and Sanctification But we vnderstand first the imputation of Christs righteousnesse who by his perfect obedience fulfilled the Law and by his death paid the full ransome for sinne and fully satisfied Gods iustice all which God accepteth and accounteth as performed by vs and so maketh vs iust in Christ Thus the word iustifieth is taken in Rom. 4. 5. Whereupon the Apostle out of the Psalme defineth it the blessednesse of a man to whom the Lord imputeth righteousnesse without workes Rom. 4. 6. Psal 32. 1. Secondly remission and absolution both from the guilt as also from the punishment of sinne for Christs sake Ephes 1. 7. and so are wee pronounced iust and thus is the word iustifieth vsed Rom. 8. 33. Which two wee by faith apprehending our iustification is formally accomplished Secondly by faith wee doe meane First not the faith which is called historicall assenting and beleeuing that to be true which God speaketh Secondly not the extraordinarie faith to work miracles Thirdly nor the temporarie faith which is for a time Fourthly not any conceited fantasticall or presumptuous faith a fleeting opinion of Gods fauour standing onely in imagination Fifthly not an ignorant foolish implicite faith Sixtly not an idle fruitlesse dead faith or a solitarie faith alone without other graces but a distinct intelligent liuely operatiue obedient applicatiue faith taking hold as by a hand of Christ applying him and his benefits particularly to our selues as God of his mercie giueth him vnto vs which we doe call iustifying faith and yet not as it is a grace as other fruits of the Spirit be or that it hath any vertue or merit to iustifie vs but that it is the instrument taking hold of