13. 13. Therefore Charitie doth iustifie An. 1 Paul compareth loue or charity with faith not in respect of iustification but of duration and continuance Therefore this is a fallacie from that which is spoken in some respect to the same taken absolutely and in all respectes 2 Faith dooth not iustifie as it is a vertue or habit for it own worth but as it is considered respectively in respect of Christ whose merits it applyeth vnto vs and so doth iustifie vs for his sake There are therefore in this argument more than three tearmes and it hangeth together like a rope of sande 16 If iustificatioÌ„ be takeÌ„ away froÌ„ good works no man will thence forward bee mooued to doo good workes Ans 1. It is a fallacie supposing that for the cause which is not the cause for the true doctrine of iustification is not the cause why some men doe not good workes 2 Neither may we doe evill that good may come of it that is we may not falsely ascribe iustification to works that men may thereby be stirred vp to good works 3 There are notwithstanding many most waighty causes besides why we should doe good works although iustification be not ascribed vnto them Question 4. Our Aduersaries denie that wee are justified by faith alone but to faith they joine hope and charity We on the contrary side ascribe justification to faith in Christ alone for these reasons Because in the former question all works are excluded from the acte of iustification and therefore faith onely is left Romanes 3 4. and 11 Chapter and a man is not iustified but by faith Galathians 2 and 3 Chapter 2 Timoth 1 Tit 3 Psalm 32 as the remooving of all other thinges hath sufficientlie beene proued by these places in the former question Because the holy Scripture wheresoeuer it speaketh of Iustification doth so describe it that it mentioneth none either work or affection but onely faith in Christ Let vs then briefly runne over the places of the new Testament 1 The Gospell of Iohn 1. As many as receaued him to them hâ—e gaue power to bee the sonnes of God even Let our Aduersaries shewe aniething but faith alone in all these sayings of Scripture to them that beleeue in his name Iohn 1 12. 2. As Moses lift vp the serpent in the wildernes c. That whosoeuer beleeueth in him should not perish but haue eternall life Iohn 3 14 15. 3 So God loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeveth in him should not perish but haue euerlasting life Ioh. 3 16. 4. Hee that beleeueth in him shall not bee condemned Ioh 3. 18. 5. Hee that beleeveth in the sonne hath euerlasting life Ioh 3 36. 6. The Iewes demaund what shall we do that wee might worke the works of GOD Christ answereth This is the worke of God that yee beleeue in him whom he hath sent Ioh. 6 28. 29. 7. This is the will of him which hath sent mee that euery one which seeth the sonne and beleeveth in him should haue euerlasting life Ioh 6. 40. 8. Verily verily I say vnto you he that beleeveth in me hath life euerlasting Ioh. 6. 47. 9. These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeving yee might haue life through his name Ioh. 20. 31. 2 The Acts of the Apostles 1. To him gaue all the Prophets witnesse that through his name all that beleeue in him should receaue remission of sinnes Act. 10 43. 2. By him euery one that beleeueth is iustified Act. 13. 39. 3. By faith the heart is purified Act 15 9. 4. The Iaylor asketh Sirs what must I doe to bee saved and they saide beleeue in the Lord Iesus Christ and thou shalt be saved thine houshold Act. 16 31 32. 3 The Epistle to the Romanes 1 The righteousnes of God by the faith of Iesus Christ vnto all and vpon all that belieue Rom. 3 22. 2 Wee conclude that a man is iustified by faith without the works of the lawe Rom. 3 28. 3 Abraham beleeved GOD and it was counted to him for righteousnes Rom. 4 3. 4 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom 4 5. 5 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede Rom 4 16. 6 This is written for vs also to whom it shall bee imputed for righteousnes which beleeue in him that raised vp Iesus our Lord from the dead Rom 4 24. 7 Being iustified by faith wee haue peace toward God Rom 5 1. 8 If thou shalt confesse with thy mouth the Lord Iesus and shalt belieue in thine heart that God raised him vp from the dead thou shalt be saued Rom 10 11 9 VVith the heart man belieueth vnto righteousnes Rom 10 10 4 The first Epistle to the Corinthians It pleased God by the foolishnes of preaching to saue them that beleeue 1 Corinth 1 21. 5 The Epistle to the Galatians 1 We know that a man is not iustified by the works of the law but note that he saith but or except by the faith of Iesus Christ and wee have beleeued in Iesus Christ that wee might be iustified by the faith of Christ and not by the works of the law Galathians 2. 16. 2 They which are of faith the same are the children of Abraham Galathians 3. 7. 3. God doth iustifie the Gentiles through faith Gal 3. 8. 4. They which bee of faith are blessed with faithfull Abraham Gal. 3 9. 5. The iust shall liue by faith Galathians 3 11. 6. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be given to them that beleeue Gal 3 22. 7. The law was our school maister to bring vs vnto Christ that we might be made righteous by faith Gal 3. 24. 8. Yee are all the sonnes of God by faith in Christ Iesus Gal. 3 26. 6 The Epistle to the Ephesians By grace are yee saved through faith not of works least any man should boast Ephes 2 8 9. 7 The Epistle to the Philippians That I might be found in him not having mine own righteousnes which is of the law but that which is through the faith of Christ Philip 3 9. 8 The Epistle to the Hebrewes 1. By faith Abell obtained witnesse that he was righteous God testifying of his gifts by the which faith also hee being dead yet speaketh Heb 11. 4. 2. By faith was Enoch taken away that he should not see death Heb 11 5 3 He that commeth to God must beleeue that God is c. Heb 11 6 Finally that whole Chapter is spent in the commendation of faith alone Nowe whereas in these sayings of Scripture there is handled the way and meanes to attaine salvation iustification everlasting life forgiuenes of sinnes a testimonie of righteousnes c. Why if any other
make coÌ„parison between a vaine and true faith and desire to haue the true faith to bee shewed or proved to bee such by workes 3. That which hee doth derogate from a dead faith is wrongfully wrested to a iustifying faith 2 Yet the Protestants cannot endure this proposition Good workes are necessarie to Saluation therefore they beleeue that iustifying faith is without good workes Ans That which we deny in some respect and consideration only that our Aduersaries take as simplie and absolutely spoken in all respects We distinguish between faith works as betweene the cause and effects of iustification we denie good workes to be necessarie as causes of iustification or saluation but wee require them as necessarie conditions of them which are iustified and shall be saued Our Aduersaries maintaine that faith is informed Condition 5 by charitie but we say that charitie is rather informed by faith Because faith doth not please God in iâ— selfe but for and because of Christ whome it layeth hold on In euerie Relation two things doe concurre nowe faith in that respect in which it iustifieth is in the predicament of Relation first the foundation which is the matter or materiall parte and secondly the forme or formall part which is the destinating or referring of it to an other thing which it respecteth So faith as it is taken in a generall acception is the foundation or materiall part or the thing in which this Relation is the formall part is the ordaining or referring of it to an other thing to wit vnto Christ Because the efficient cause doth informe the effect and not contrariwise therefore because charitie is the effect of faith and faith the efficient cause of charity faith cannot bee informed by charity Contrariwise our Aduersaries doe reason 1 Paul makes faith to be of no reckoning without charitie 1. Corinth 13 therfore charitie doth â—nforme faith Ans 1. Paul speakes there of the saith of miracles not of iustifying faith 2. He doth not say that faith is informed by charitie but commendeth the necessitie oâ— charitie in some respect because that the faith that hath not charitie following it is not the true and sauing faith 2 Faith worketh by charitie Galat. 5. 6 therefore charitie doth informe faith Ans 1 Charitie is heere placed for the meanes and instrument by which saith worketh Now meanes and instruments are not the forme of that thing by which they are moved but are said rather to bee informed by that which moueth or worketh by them 2. Paul heere describes a true and iustifying faith by the effects thereof Therefore our Aduersaries vnderstand not what faith is Question 2. Of the certainetie of saluation Because in the handling of this question the Author hath many thinges throughout which might â—rooue offâ—nsiue I thought it better to referre the reader to the writings of our Countrey-men then to leaue â—â— things scandalous or to make it vp with many patches which the reader may haue exactly done otherwhere if he please to reade Maister Perkins in his Reformed Catholicke and in his treatise of Conscience and Maister Downham Christian warfare booke 2 Chap 6 7 8 c. CHAP. 12. Of good Workes VVHat we are to thinke of iustification by workes hath beene declared in the former chapter there remaine yet two principall errors of our Aduersaries one of the worke wrought an other of good workes themselues to the doing whereof Christians are bounde Now let vs treate of them in generall and in particular Question 1. Whether a good worke doe please GOD by vertue of the worke wrought though it be done without a good and sanctified minde as for example while they vse the Sacraments heare Masse singe Canonicall houres c. without deâ—â—tion Our Aduersaries affirme it but wee denâ—â— it and teach that the worke doth not please goâ— vnles it bee done by a man that is iustified and when that the person is in sauour with God then that the worke is accepted also And this is proved by this reasons following Whatsoeuer is not of faith is sinne Rom 14 23 But that which is by the work wrought onely is not of faith therefore c. Woe bee to you Scribes and Pharises hypocrites for ye tithe mint and anise cummin and leaue the waightier matters of See a work otherwise commanded tithing with out mercy and faithfulnesse the lawe as iudgement and mercie and fidelitie Matt 23 23 This people draweth neere vnto me with their mouth and honoureth mee with their lipps but there hart is farre of from me Matt 15 8 Isai 29 13. The same thing is proued by the example of the Israelites and others whereas their works no not those which were commanâ—â—d theÌ„ did please God any longer because of want of faith in the persons that did â—hem 1. Sacrifice was a worke acceptable to God Abel sacrificed and Cain sacrificed but his worke was not accepted the reason whereof is given in the Epistle to the Hebrewes cap. 11. ver 4. By faith Abel offered vnto God a greater sacrifice than Cain by the which faith he obtained witnesse that he was righteous c. 2. To him will I looke even to him that is poore and of a contrite spirit and trembleth at my words Hee that killeth a bullock See works what they are by the worke wrought is as if he flew a man hee that sacrificeth a sheep as if he cut off a dogs neck he that offereth an Oblation as if he offered Swines bloud hee that remembreth Incense as if hee blessed an Idoll Isa 66 2. 3 4. 3. VVhat haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of Ramms and of the fatte of the fed beastes and I desire not the bloud of bullocks nor Heere is a large Catalogue of works done without faith and an honest hart of Lambes nor of Goates When yeâ— come to appeare before mee who required this at your handes to tread in my Courts Bring no moe oblations in vaine Incense is an abhomination vnto mee I cannot suffer your new moones nor Sabbaths nor solemne daies it is iniquitie nor solemne assemblies My soule hateth your new Moones and your appointed feasts they are a burden vnto mee I am wearie to beare them And when yee shall stretch out your handes I will hide mine eyes from you and though yee make many praiers I will not heare for your The cause why they displeased God hands are full of bloud Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well seeke iudgment relieue the oppressed iudge the fatherlesse and defend the widowe And come now let vs reason together faith the Lord though your sinnes were as crimsin they shal be made white as snow though they were red like scarlet they shall be as wooll Isa 1 11 12 c. 4. The same is witnessed Psalm 50.
and therefore the place is fitly and properly translated There are diuersities of gifts 2 Wee haue receiued grace for grace Iohn 1 16. 1 This is a Doctour like exposition made of their meere Doctour like authoritie without reason wee haue receiued grace that is the grace of iustification for grace that is for the first preuenting grace but the meaning of Saint Iohn is because the sonne of God was in highest grace and fauour with his heauenly father therfore the father doth embrace vs also with his grace and louing kindnesse for his sonnes sake in whom we beleeue 2. That grace in this place is opposed vnto merites the wordes next following doe declare for the law was giuen by Moses but grace and truth came by Iesus Christ Heere Christ and Moses are opposed betwixt themselues as it were in the proper differences of their offices that is of wrath by the lawe and of grace by the Gospell 3 Grace is the gift of God Ephes 2. 8. therefore it is an infused and inherent habite Answere 1 It is a fallacie of composition and diuision arising from the construction of the words for the word gift is not simplie and alone construed with the word grace but with saluation by grace which if it might should haue been expressed in one word Brieffely plainely the Apostle saith not Grace is the gift of God but that ye are saued by grace that is the gift of God 2 and for the same cause the gift in this place is not a habite for gift is opposed there to workes and merites as being a thing that is bestowed of meere fauour 4 It is a good thing that the hart be established with grace Heb 13 9 Answere 1 It is a begging of the question because this is controuersed whether Grace doe in these wordes signifie an infused habite 2. In that very place the Apostle opposeth Grace to the vaine confidence of workes against them who put confidence in meates drinkes c. Therefore by the nature of contraries it appeareth that the worde grace is heere taken for the free fauour and mercy of God so the argument hangeth not together for in the Antecedent Grace is taken for the fauour of God in the consequent for an infused habite CHAP. 10. Of Iustification SEeing our aduersaries doe diuerse wayes wrâ—p and inuolue this disputation let vs devide it into certaine and distinct members and questions Question 1. And first of all whereas the word Iustification wrested to a wrong signification by our aduersaries as if to iustifie were of an vniust man to make one iust habitually or by a habite infused and seeing they hisse at imputed righteousnesse let vs consider the true signification of the word which is no other but to be absolved from the guilte of sinne that it bee not imputed but pardoned which appeareth to bee so by the reasons following Because the word Iustification is a borowed word from the court and place of iudgement which in his proper and naturall signification is vsed in the Scripture for to absolue acquitte from fault and guilte as 1 Wo to them that iustifie the wicked for a reward Isai 5 23. 2 The righteous shal bee iustified and the wicked condemned Deuter 25 1 3 Euerie man that hath a matter might come vnto me that I might iustifie him as the originall hath and is translated agreeable to the sense more plainely that I might doe him iustice 2 Sam. 15 4. 4 He that iustifieth the wicked and hee that condemneth the iust euen they both are abomination Note that the whole acte of Iustification is very liuely described in the scripture as a kind of iudiciall acte processe the person guilty is called to the barre is accused witnesses are brought he is condemned or acquitted c. to the Lord Prov. 17 15. So doth the same word keepe the same signification borowed from the court and iudicial proceedings in the Article of Iustification in the Scripture 1 Who shall laie any thing to the charge of Gods chosen It is God that Iustifieth who shall condemne c. Rom 8 33 34 heere yee see words and phrases borowed froÌ„ the court and Iudiciall proceedings to accuse to condemne to iustifie c. The equivalent termes of iustification or other words vsed to signifie iustification doth proue the same 1 Reconciliation is taken for Iustification Rom 5 9 10 2 Corinth 5 19 2 Remission of sinnes is taken for Iustification 1 Blessed is he whose wickednesse is forgiuen Psal 32 1 2 Iesus shall saue his people from their sinnes Matt. 1 21. 3 To giue knowledge of saluation vnto his people by the remission of their sinnes Luke 1 77 3 To cover sinnes is vsed for Iustification Blessed is he whose sinne is couered Psal 32 1 4 The holy Scripture doth describe Iustification by the words imputation reckoning accounting c as 1 God was in Christ and reconciled the world vnto himselfe not imputing their sinnes vnto them 2 Corinth 5 19. 2 Blessed is the man vnto whome the Lord imputeth not iniquitie Psal 32 2 3 As Dauid declareth the blessednesse of the man vnto whome God imputeth righteousnes without workes Rom 4 6 4 Abraham belieued God and it was counted to him for righteousnes Rom 4 â— 5 To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for righteousnesse Rom 4 5. 6 It is not written for him onely that it was imputed to him for righteousnes but also for vs to whom it shall be imputed for righteousnes which beleeue in him c. Rom. 4. 23 24 Contrariwise our aduersaries do reason 1 To iustifie by force of grammaticall composition of the word is all one as to make a man iust of one who before was not iust therefore to iustifie is to make iust Ans 1 Heere be foure termes in the Antecedent the signification of the word iustificatioÌ„ is taken grammatically in the consequent it is taken according to that signification which belongeth properly to Diuinitie 2. The true signification of the word is to be sought for in the proper science wherin the question is contained 2 By his knowledge shall my righteous seruant iustifie many Esai 53. 11 therefore hee doth iustifie them by an infused habite Ans It is a fallacie called ignoratio elenchi for the necessarie determination or limitation is omitted which followeth in the next words for he shal beare their iniquities which wordes declare that iustification is to bee vnderstoode heere by imputation for they are iustified by his bearing their sinnes as if themselues had borne and wyped away their owne sinnes 3 Holinesse shall preserue and iustifie the heart that is shall cause that the heart bee made iuste Ecclesiastic 1. 17. Answere 1 The booke is not Canonicall and therefore in a point of such moment his authoritie is not sufficient â— in the Greeke text the word iustification is not found 3 Neither if to iustifie in this place
volume of Controuersies betweene the Protestants and the Papists CHAP. 1. Of the holy Scriptures The holy Scripture alone is the Iudge of all controuersies which arise in the Church and the most certaine rule of truth REASONS THE Prophet Isaie sendes vs in deciding of coÌ„trouersies of Religion to the law and to the testimonie Isai 8. 20. that is to the holy Scripture Christ in the controuersie of his person â—nd doctrine saith to the Pharisies Search â—he Scriptures c. they are they which teâ—tifie of mee Ioh. 5 39. Saint Paul greatly commendeth the holy Scriptures vnto vs saying The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnes that the man of God may bee absolute being made perfect vnto euery good worke 2 Timoth 3 16 17. The Citizens of Beraea iudged of Pauls Sermons opinions out of the Scriptures whether Paul taught such things as were agreeable to the holy Scriptures and are for that cause commended Act 17 11. Christ answered out of the Scriptures to the questions of the Pharisies Matthew 19 4 c. of the Sadducees Matth 22 31 c. of the perfect fulfilling of the law Luke 10. 26 27. of his diuinitie out of Psalme 110 Matthew 22 43 44. Whereas hee might haue confuted and confounded them with his miracles alone The Apostles confirmed all their assertions out of the Scriptures as did also the Euangelists Matthew speaketh often of the fulfilling of the Prophets and so decides the greatest controuersie that euer was concerning the Messias out of the writings of the Prophets So Peter also prooueth out of the holy Scripture that Iesus is the promised Messias the Sauiour of the worlde Acts 2 25 c. And Chapter 3. verse 18 c. and Chapter 4 verse 11 25 c. and Chap. 10 verse 43 Stephen fighteth against his aduersaries the Priests Pharisies Scribes with the weapons of the Scripture Acts 7. Paul in the controuersie of Religion which he had with the Iewes prouokes to the law and the writings of the Prophets Acts 24 14 and 26 22 27. The same Paul gathered the doctrine of Iustification out of the Scripture Romanes 1 2 3 4 and 10 Chapters Galath 3 and 4 Chapter and cleareth the controuersie of the person of our Sauiour out of the Scriptures Ephesians 4. Peter draweth Baptisme 1 Peter 3. 21 And other controuersed points betwixt the Iewes and the Christians out of the Scripture of the old â—estament The Epistle to the Hebrewesis wholly heerein occupied to proue the greatest controuersie of his time concerning Christ the only true high Priest out of the Scripture of the old Testament The same did likewise the ancient Fathers in the Church of God who confuted the Heretikes out of the holy Scripture and the ancient godly Counsels ouerthrew the Heretikes not by the opinions of men but by testimonies of the holy Scripture dulie waighed The Position of our Aduersaries The holy Scripture alone cannot be the Iudge of controuersies Their reasons are Because it is insufficient and containeth not all things which pertaine to faith Because it is obscure Because it is vncertaine and may be drawne either to this or that side Hence arise these questions following The first question Whether the Scripture be insufficient They affirme we denie that it is insufficient and that for these testimonies following These things are written saith Iohn that you might beleeue that Iesus is the Christ the Sonne of God and that in belieuing you might haue life through his name Ioh. 20. 31. Therefore those which belieue may attaine euerlasting life by those thinges which are left writteÌ„ in the holy Scriptures and so the Scripture is sufficient for the saluation of men Thou hast knowne the holy Scriptures of a childe saith Paul to Timothie which are able to make thee wise to saluation 2. Timothie 3. 15. All things that I haue heard of my Father haue I made knowne to you Iohn 15 15. The holy Scripture doth mâ—ke â—he man of God absolute and perfect to euery good worke 2 Timo 3 17. I kept back nothing but shewed you all the counsell of God Act 20 27. There can be moued no controuersie of Religion for which the Scripture hath not afore hand prouided a deciding or determining sentence therefore Saint Paul in the controuersie of Iustification calleth the Scripture prouident or fore-seeing Galath 3 8. Contrariwise our Aduersaries reason thus 1 The Apostles taught many things which are not written Answer 1. This is a begging of the question for this same thing is it which is denied Now a doubtfull thing ought not to bee proued by an other as doubtfull 2 The contrarie heereto is contained in the places of Scriptures before alleadged 3 The Apostles should heereby be conuinced of vnfaithfulnes as hauing kept back things necessary to saluation 4 Moreouer there is extant not one onely writing of an Apostle or Euangelist but more that that which is not contained in one may plainely be seene in other of the Apostles writings 2 I haue yet many thinges to say vnto you but you cannot beare them now Ioh. 16 12 Answer 1. It is a fallacie from that which is saide in some particular respect to the same spoken absolutely and generally in all respects for Christ speaketh of his Apostles not yet illuminated by his holy Spirit but he speaks not of them as beeing endued with the holie Ghost in the day of Pentecost That which the worde Now dooth plainely declare 2. While our Aduersaries argue from the Apostles not enlightened to the Church instructed by the writings of the Apostles there arise in the Syllogisme foure termes 3 Besides it was one manner of knowledge which the Apostles had before the day of Pentecost and an other after the receiuing of the holy Ghost therefore these different thinges ought not to bee confounded 3 Other thinges saith Saint Paul will I set in order when I come 1 Corinthians 11 34 therefore Paul did not write all things Answer Paul speakes of indifferent Ceremonies in the Church not of articles of Religion necessarie to saluation Their Argument therefore as the saying is is from the staffe to the corner 4 Manie thinges are not contained in the holy Scripture which are necessarie to faith Ans 1. This we denie it is the very thing in question therefore it is a begging of the question 2. Our Aduersaries play with the word Faith for they meane not a true and sauing faith whereof our question is but in a large sence they take the word Faith vnfitlie wrapping in the word Faith euery friuolous toy long after the Apostles time as it were yesterday obtruded vpon the Church of Christ and so from the two-fold signification of the word Faith there arise foure termes which hinder that there can be no iust conclusion 5 The Scripture saith nothing of Christs descension into hell Answere That is most false for the
word yee are verily my Disciples and yee shall know the truth and the truth shall make you free Ioh. 8 31 32. If they were now at length to bee freed theÌ„ were they before not free men but captiues and slaues 3. Whosoeuer committeth sinne is the seruant of sinne Ioh. 8 34. 4. I am carnall sold vnder sinne Rom 7 14. Because the Scripture bereaues vs so to speake of all aptnes or abillity to good as of our selues 1. All the imaginations of the thoughts of mans heart are only evill continually Gen 6 5. 2. The imagination of mans heart is euill euen from his youth Gen 8 21. 3. The naturall man perceaveth not the things of the Spirit of God for they are foolishnesse vnto him neither can hee know them because they are spirituallie discerned 1 Cor. 2. 14. 4. We are not sufficient of our selues to think any thing as of our selues 2 Cor. 3. 5 5. Therfore God would signifie the hardnes of our hearts by the tables of the law made of stone Iere 31 32 c. 2 Corinth 3 3 7. 6. By grace yee are saved through faith that not of yourselues Ephes 2 8. Because the Scripture ascribes to God alone what good so euer wee haue either in our vnderstanding or will 1. Our sufficiencie is of God 2 Cor. 3 5. 2. God hath quickened vs in Christ Eph. 2 5. 3 It is God that worketh in vs both the will and the deede Phil 2 13. 4 No man can come vnto me vnlesse the Father which sent me draw him Iohn 6 44. 5 Without me can yee doe nothing Iohn 15. 5. 6 So God opened the heart of Lydia Act. 16 14. Because the doctrine of our Aduersaries savours of the heresie of the Pelagians Contrariwise our Aduersaries do reason thus 1. God giveth a choise to his people of obeying or disobeying Deut. 30 19. Iosuah 24 15. therefore GOD presupposeth freedome of will Ans 1. There is more in the Conclusion than in the Premisses for it followeth not GOD offereth them choise and exhorteth them to obedience therefore they can obey of themselues 2 Had the Israelites never so much had freedome of will to good yet they were regenerated and renued by the word of God and the Sacraments Now to argue from them to men vnregenerate is no good consequent for there arise foure termes 2 God reproveth men in the Writings of the Prophets and other where for that they would not convert heare and obey c. therefore they had freewill whereby they might have converâ—ed Math 23 37 Luke 19 23. Ezech. 18 31. Iere. â— 19 c. Ans 1. There is more in the Conclusion â—han in the Premisses for it followeth not â—hey would not convert therefore they might convert of themselues 2 It is a fallacie taking that for a cause which is none for the finall cause of these legall Sermons is not to free the will but to encrease wrath that the acknowledgement of finne may follow It followeth not then The Law requireth this or that at our hands therfore we can performe it of our selues but GOD would haue vs to learne to acknowledge our owne bondage and to pray that he would create a new heart within vs and take away our stonie heart and giue vs in place thereof a heart of flesh 3. Turne vnto me and I will turne vnto you Zacha. 1 3 Heere God would haue vs to prevent him in our conuersion Answer 1. The same answere serues for this argument Simil. The debter Mat 18 is reproued for that hee payed not his debt to his Maisters therefore he was able to paie which was giuen to the former for the legall wordes of commaundement vpbraiding reproving c doe not make vs able to amend that which is reproved in vs as being amisse 2 And the meaning of this place is turne vnto me and I will looke vpon you in mercie and doe you good And what makes this for avouching of free will 3 The conuersion of man is ascribed vnto God Conuert me and I shall be conuerted for thou art the Lord my God c. Ierem 31. 18. 4. If there were no freedome of will in spirituall thinges then it would followe that God mocked men commaunding them by the preaching of his word to doe that which were impossible namely to conuert Answer If God suffered his word to bee preached without giuing of the spirit then that might follow but because God ioyneth his Spirit together with his word whereby the hearts of the hearers are opened it no way followeth that GOD dooth mocke men 5. God gaue Dauid the choise of three plagues 2 Samuel 24 12 and the residue shall choose rather death than life Ieremie 8 3 and such others Ans The freedome of this choise was about outward matters of the World to witt temporall punishments and not about spirituall things There are therefore foure termes 2. There is no controuersie betwixt â—s about outward matters 6 God sayth vnto Cain If thou doo well â—halt thou not bee accepted and if thou doest not well sinne lyeth at the doore the desire thereof shall be subiect vnto thee and thou shalt rule over it Gen. 4 7 therefore a man hath free-will Ans i There is more in the conclusion than in the Premisses for thus much onely doth follow that Cain might haue refrained from killing of his brother neither is there any mention or determination whether hee might haue done it by power of his owne or derived from some other where 2 GOD speakes of an outward thing that is the eschewing of manslaughter therefore it is nothing to the purpose 3 The latter words of the place alleadged are ill translated for Moses meaneth not any dominion over sinne that Cain should haue but over his brother Therefore the place should bee translated thus his desire shall be subiect vnto thee and thou shalt rule over him that is over Abel thy brother 7 A man may nill therefore hee may will also An From nill to will is no good consequence seeing there is not the like reason of such contraries as haue not the like cause Now to will proceedes of God as from the first cause but to nill comes from Sathan the corrupt flesh heere is a fallacie of composition and division because those thinges are ioined together as having the like reason which nature will not suffer to be ioined together for the reason aboue named 8 Thou hast done evill et potuisti and thou mightest doe it Ierem 3 5 An. 1 The same answere serueth for this Simile This man can runne into debt therefore he can pay his debts argument which was given to the former for it followeth not a man may sinne therefore hee may worke his conversion 2 It is a fallacie from that which agrees to one of it selfe to that which happeneth accidentally or from an other which is not in his power For we can sinne of our selues but wee cannot doe well but by
voluntarie but originall sinne is not voluntarie therfore c. An 1. We may not leape from one science See Chap. 13 quest 2 obiect 6. to an other which is done in this argument whiles in defining what is sinne the Aduersarie goes from Divinitie to Philosophie to fetch the definition thereof from Aristotle 2 And so here is a confusion of distinct principles and seuerall artes and a fallacie of manie questions as but of one 3 Originall sinne though it be not voluntarie in vs now in respect of the present corruption which wee draw by nature from our Parents yet it was and is voluntarie in respect of the beginning principle and cause therof Adam and all his posteritie in his loynes coÌ„mitted the first sinne of disobedience against God willingly and thence issued Originall corruption And this is sufficient even in reaâ—on and philosophie to make an action sinâ—ull For a drunken man though hee knowe â—ot what hee dooth yet if hee kill a man in â—is drunkennesse is by the Ciuill Lawes of men guiltie of murder because himselfe was the cause of his drunkennesse See more in the place of Renouation Cap 13 quest 2. QVESTION 3. Of the workes of infidels The Question is whether the good workes or vertues of infidells be so devoide of all fault that the doers thereof do deserue grace The Papists affirme they bee wee denie it for these reasons Without Faith it is vnpossible note that hee sayth it is vnpossible to please God Hebr 11 6 but infidells want faith otherwise they should not bee called infidells therefore c. Without Christ there is no saluation noâ— eternall life no favour or acceptance with God Iohn 17 2 3. Acts 4 12. Matthew 3 17. But Infidells are ignorant of Christ therâ—fore c. The end of the workes which Infidellâ— doe is not for the glorie of God but most vsually for their owne glory or couetousnes or ambition or pleasure c. 4 If the person that doth the workes be not accepted of God then neither can the workes be how glorious soeuer they bee So God had no respect to the sacrifice of Cain not because for that the sacrifice was not of it selfe good but because God hated Cain for his impietie See more heereof in the 12 Cap quest 1â— Contrariwise our aduersaries do reason thus 1 Vertuous actions in infidels are not of themselues Simil Wine that is of it selfe very good if it bee kept in a corrupt vessell becommeth so distastful that it may breed loathing or cause vomiting in them that drinke of it euill therefore they may not bee reckoned amongst sinnes An. What vertues are of themselues wee are not heere to dispute but howe they are to bee esteemed by reason of the faultinesse of them in whome they are 2 It is therefore a fallacie making moe questions where there should be but one for these two are confusedly shuffled together what vertues are in theÌ„selues what in respect of the maÌ„ in whom they be It is also a fallacie from that which is spoken in some particular respect to the same taken absolutely and simply for these actions are in the former place taken absolutely and in the later as they are considered in respect of him that doth them 2 Vertues in infidels are the gifts of God therfore they are not to be accounted for sinnes Ans 1. As they are the gifts of God so they are no sinnes but heere they are considered not as they proceede from god but as the good and holy gifts of God are polluted in corrupt instrumeÌ„ts 2. Ther are some gifts of god which sanctifie the receiver and some which doe not of these later sort are all the gifts of God in infidells 3. A good thing by abusing of it may become to be not good 3. God hath sometimes rewarded the vertues of infidels therefore they haue pleased him and haue not beene counted for sinnes Ans God hath commanded outward honestie and civility and doth bestowe temporall rewards on it but our question is not of temporall but of spirituall rewards therefore this is nothing to the purpose The Iesuites in the Article of Iustification doe expound the word Grace for a gift or habite infused into the soule of man from heauen vvherby he is moved or stirred to worke righteously and by the which his workes are accepted with God and this Grace they deuide into the first and seconde Grace or into a preventing Grace whereby a man may prepare himselfe to the grace of Iustification and a subsequent grace whereby a man is actually and habitually made iust and so they goe about to shift of by this their explication al the sayings of the scripture concerning the free instification by faith But we in the Article of Iustification acknowledge no signification of the word Grace but such as excludeth all merits of men and that for these reasons Because the word Grace in the article of iustification is opposed to Merits workes and debt 1 To him that worketh the wages is not accounted by fauour but by debt Rom 4. 4. 2 If it be of grace it is no more of workes or else grace were no more grace Rom 11. 6 3 Hee hath saued vs not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was 2 Tim 1 9 4 By grace ye are saued through faith that not of your selues it is the gift of God not of workes c. Ephes 2 8 9 Because it is opposed to the law which causeth wrath we are not vnder the law but vnder grace Rom 6 14 Because the Scripture declareth the same by equivalent termes or words of the same value and signification 1 They are iustified freely by his grace Rom 3 4. 2 When the bountifulnes and loue of god our sauiour toward man appeared not by the workes of righteousnes which wee had done but according to his mercy he saued vs Tit 3 4 5 3 Let vs goe boldly to the throne of grace that we may receiue mercy Heb 4 15. Contrariwise our Aduersaries doe dispute 1 The word grace is oftentimes in the Scripture taken for the gifts of the holy Ghost as 1 Corin â—â— 4 there are Diuisiones Gratiarum diuersities of graces Ans 1 The propositions of this reason are meere particulars and therefore no conclusion followes 2. Whereas Saint Paul in that place treateth of miraculous gifts not of iustification and our question is only of iustification the argument is frivolous and not to the present purpose 3. Though wee denie not but that the worde grace is sometimes in Scripture taken figuratiuely for the free gifts of God bestowed vpon men for only we deny it to bee vsed in that signification in the article of Iustification any where in the Scripture yet neither in this place alledged is the word Charis vsed which properly signifieth grace but Charisma which signifieth a gift freely bestowed
simply absolutely spoken 2 And Christ would that the young man should have tryall of the weakenesse of his strength in fulfilling the law 5 Not everie one that saith vnto me Lord Lord shall enter into the kingdome of Heauen but hee that dooth my fathers will which is in Heaven Matthew 7. 21. Therefore wee are justified by workes which we are to doo Answ 1 This is my Fathers will that every one that seeth the Son and belieueth in him should haue eternall life sayth Christ The Heavenly Father therefore willeth that we believe in his Sonne and by faith obtaine eternall life For this is the worke of GOD which is required at our hands that wee believe in him whom the Father hath sent Ioh 6 29 2. Wee denie that those which bragg of their faith in Christ and yet doo no good workes are the heires of eternall life because they haue not true faith which worketh by love Galat 5 6. But it dooth not hereof follow that we deserue eternall life by our good workes For we are saved by grace not of workes least anie man should boast Eph 2 8. 9. And good works are not pleasant to God but onely in them which bee iustified 6 VVorke out your saluation with feare trembling Philip. 2 12. Ans Hee speakes of sanctification or renovation in men alreadie regenerate And warneth them that they doo not through securitie let goe the meanes of their saluation but inure themselues dayly to the exercise of piety and the works of sanctification Now to apply this to iustification is to confound iustification with sanctification The argument therefore hangeth not together 7 With such sacrifices God Promeretur is promerited Heb 13 16. Ans 1 The Author of that Epistle speaketh of men which are iustified they doe then wrongfully wrest it to men which are to be iustified 2 That translation is corrupt For the text according to the Greeke is with such sacrifices God is well pleased which is not all one as to be iustified For good works doo please God as beeing a begunne and vnperfect obedience in them which are iustified although those workes doo not iustifie 8 God is not vnrighteous that hee should forget your worke and labour of loue c Heb 6. 10. An 1 There is more in the consequent than in the Antecedent for it followeth not God will recompense the good workes of them which are justified in the life to come Therefore those good workes deserue iustification 2 It is a fallacie making many questions where there is but one For it is one question whether good workes doe iustifie and an other whether God will reward the good workes of the iustified 9. Redeeme thy sinnes by almsdeedes and thine iniquities by mercy to ward the poore Dan 4. 24. Ans 1 Hee speaketh of the escaping of temporall punishments and not of the manner of iustification His words haue this sense Repent and bee mercifull to the poore that God may turne from thee the temporall punishments of thy sinnes which now hang over thy head 2 His speech is a Sermon of Repentance which doth include faith in it by the figure Synechdoche 3 The place is corruptly translated The proper signification of the word true meaning of the place is rightly rendred thus Breake of thy sinnes by righteousnesse c. that is cease thy woonted sinnes and begin a new life c. 10 Almes do deliuer from all sinne and from death and will not suffer the soule to come into darknesse Tobit 4 11. Answ 1 The booke of Tobit is Apocriphall and therefore can prooue no point in controversie 2 He speaketh not of iustification but of temporall death and of the temporall punishments of sinne which are meant in this place by the word Sinne after the phrase of the Hebrues And he teacheth here the same that is in Psal 41 1. Blessed is hee that iudgeth wâ—â—ely of the poore the Lord c. 3. By a Synechdoche faith is included also in the wordes going before set the Lord God alwaies before thine eyes c. Verse 6 4. The worke cannot please God vnlesse it bee done of one that is iustified 11 The hearers of the Lawe are not righteous before God but the doers of the Lawe shall be iustified Rom 2 13. An It is a fallacie from that which is spoken but in some respect only to the same taken absolutely and in all respects For Paul speakes vpon supposition If iustification be by the law then not the hearers but the doâ—ers of the Lawe shall be iustified and so hee expresseth represseth the insolencie of the Iewes who would be iustified whereas notwithstanding they kept not the law as if he should say If iustificatioÌ„ be by the law then not the hearers but the dooers of the lawe shall bee iustified But there can no man bee found either amongst the Iewes or the heathen which is a perfect doer or keeper of the lawe as Paul prooves it in the first second third Chapters to the Romans therefore if iustification be by the lawe no man liuing shall be iustified looke the placeâ— Euen as Paul also doth ouerturne this supposition Gala 3. Therefore this sophisme of our Aduersaries falleth to the ground 12 VV as not Abraham our Father iustified through workes Iames 2 21. Ans If the words bee vnderstoode as they sound according to the letter they are repugnant to other Scriptures 1. in the meaning because they speake cleane contrarie concerning the iustification of Abraham Romans 4 3. Genesis 15. 6. Secondly in the historie Because Iames saith thaâ— Abraham was iustified after the offering vp of his sonne whereas it appeareth by the former places that hee was iustified about some twentie fiue yeares before The meaning then of Saint Iames is that they which are iustified are not without good workes but that they doo so manifest their faith by their workes that by the effects they may bee knowne of others to be iustified which is nothing els but to bee declared iust or righteous 13 Loue couereth the multitude of sinnes 1. Peter 4 8. Answ In the proper place whence this sentence is cited Prou 10 12. it appeares that it is meant of that hiding of sinns which is before men not before God Therefore it is impertinently alleadged for iustificatioÌ„ 14 Many sinnes are forgiuen her for shee loved much Luke 7. 47. Therefore loue meriteth forgiuenesse of sinns Answ 1. In the Parable going before Christ sheweth that wee may gather by the love that followeth in the partie who hath had manie sinnes forgiuen and who fewe in their iustification going before seeing hee will loue more for the time to come to whom manie than he to whom few sinnes have beene forgiven This is therefore a changing of the consequent into the Antecedent and of the effect and that which followes after into the cause and that which goes before 15 The chiefest vertue dooth chiefely iustifie But Charitie is preferred before faith 1 Cor
bestowed Roma 6. 23 doron a gifte Ephe. 2 8. kecharistai Ho Theos God gaue it freely Galathians 3 18. 19. 3. The word One by the grace of one Rom 5 15 with one offering c Heb 10 14. 4 Without the Law Rom 3 21 not by the lawe Galat 2 21 3 11. 5 The exclusion of workes without works Romans 4 6. not by workes Titus 3 5 not according to our workes 2 Timo 1 9. not of your selues Ephes 2 8. Not hauing mine owne righteousnesse Philip 3. 9. going about to stablisâ— their own righteousnesse haue not c. Rom 10 3. 6 The word Imputation which is opposed vnto merites Rom 4 3 4. 6 c. 7 The forgiuenesse of sinnes and the not recompensing for them by workes Psalm 32 1 Rom 4 7. 8 Not but by the faith of Iesus Christ Gala 3 16. The force of which exclusiue what it is is plaine by the like Phrase and manner of speech Ioh. 6 44. No man commeth vnto mee except the Father drawe him and No man commeth to the Father but by Mee Ambro in Epist ad Roma ca. 3 14. August in Ps â—8 et in Ioh. tract 42. et de â—empore Ser. 68. Basil homil de Humil. Chrys in Epist ad Gal. cap 3 c. Therfore exclusiue words which exclude all things in vs from iustification but faith are fully contained in Scripture Neither can it be denied but the Fathers have vsed the word onely by faith or by faith alone 10. If iustification be ascribed to faith alone there will be made too too easie a way to eternal life Ans 1. To belieue is not so easie a thing For faith is the gift of GOD and it is not in the power of man to belieue when he will 2 We require good workes to saluation as necessarie conditions but not as causes of iustification or saluation 3 Nay the Papists do make the way to HeaueÌ„ much more easie while first they place it in the free-will of man and then expounde it that Heauen is to bee purchased with money QVESTION 5. Our Aduersaries moue vs a fift question while they seeke for themselues a starting hole affirming that by the workes of the lawe in the places before cited Paul vnderstandeth the Ceremoniall law onelie and not the morall And secondlie that the workes of the Lawe are opposed to the workes of the Gospell as if the commandements of the Gospel were diuerse from those which are contained in the ten commandements The places of the Scripture following do most manifestlie contradict this opinion The righteousnesse of the Lawe is denied vnto Abraham Rom 4 where doubtles the Ceremoniall law cannot be vnderstood for that it had then no being but the morall law is meant Paul vseth the word Works absolutely without anie restraint as Ephes 2 9. Rom 4 6. and 11 6 c. in which places the nature of the thing will not suffer the word works to bee restrained to the Ceremoniall lawe onely So in like sorte he reiected the workes of Righteousnesse Tit. 3 5. Hee convinceth the Iewes to be sinnefull by the morall lawe as before hee conuicted the GENTILES by the morall lawe written by nature in the heart of man Paul decreede the morall lawe to be the rule of good workes euen in the regenerate also Therefore he doth vnderstand not the Ceremoniall onely Wee establish the lawe sayth Paul Romans 3 31. But the Ceremoniall lawe is not established for it is abrogated by the Gospell By the lawe commeth the knowledge of sin which seeing it is a general speech appertaining as well to vs as to the Iewes it cannot be vnderstood of the Ceremoniall but of the morall law Rom 3 20. 8 I knew not sinne but by the lawe but what law was that heare some particular commandement by way of instance out of that lawe I had not knowne lust except the law c. Rom. 7. 7 but the Ceremoniall law containeth nothing concerning lust It is evident therefore that Paul doth speake principally of the morall law although hee doe sometimes adioyne the Ceremoniall law too but hee bereaueth both morall and Ceremoniall of all power to iustifie Contrariwise our Aduersaries do reason 1 Paul maketh an opposition beetweene the law of workes and the law of faith Rom 3. 27. therefore we are to accept of this distinction Answere Paul doth in that place vse the worde law in a generall signification for a doctrine And whilest he denieth iustification to the law of workes hee doth certainly denie it to works therefore this is nothing to the purpose And our Aduersaries doe not or wil not vnderstand the phrase and manner of speach of the Hebrewes whereby the word law Thorah is taken for a doctrine 2 Paul speaketh of some things that are Ceremoniall as of the Sabbaoth of the new moones of Circumcision in the Epistle to the Galatians therfore he vnderstandeth not the morall lawe Ans 1 Paul passeth sometimes from the particular to the generall and sometime from the generall to the particular that hee may make it manifest that no workes of the whole law doe iustifie a man 2. Wee haue alreadie proued that he speaketh of all parts of the law and not only of the Ceremoniall 3 In the Acts of the Apostles Chap 15 the Ceremoniall lawes only are handled Ans 1 Be it neuer so true that the Ceremoniall law is there only haÌ„dled yet we may not argue thus Iustification is denied to the Ceremoniall law therefore it is not denied to the morall Now in that place the mention was of the Ceremoniall lawe because there was expressely moued a coÌ„trouersie coÌ„cerning the keeping of ceremonies 2 And yet that that place doth not only treate of the Ceremonial law is prooued by these words which wee were neither able to beare neither our fathers amongst whom the fathers that liued before Moses without the Ceremoniall lawe may be understood but we beleeue through the grace of the Lorde Iesus Christ to be saued euen as they Act 5 10 11. In which words Saint Peter had reference to the fathers which were not able to beare the burden of the morall law so that they might perfectly satisfie and fulfill the same And Peter doth expressely oppose the grace of Iesus christ and faith in Christ to the fulfilling of the lawe that which the whole course and order of the place doth manifestly declare to be true CHAP. 11. Of Faith Question 1. IT is no marvaile that our Aduersaries doe deny iustification by faith alone seeing they doe not acknowledge faith and those which bee the necessarie conditions thereof Wherefore now let vs treat of the conditions of faith what they be wherein our aduersaries doe dissent from vs. We consider faith not as our Aduersaries doe Condition 1 as a worke vertue habite or qualitie but we vnderstand it relatiuely according to the meaning of the Scriptures as it hath respect and relation vnto Christ and iâ— grounded vpon him * that