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
sufficient to Iustification that wee might know that we are truly and sufficiently iustified 2 Euill doers which are drawne to death and haue done none or without doubt very few good workes such as the thiefe was Luke 22 should by this meanes despaire whereas notwithstanding God desireth not the death of him that dieth Ezech 18 32. The holy Scripture doth take away the power of iustifying from workes as well by sayings of Scripture as by examples 1 In his sayings it takes away iustification from works 1 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom. 4 5. 2 By the works of the law no flesh shall bee iustified in his sight Rom. 3 20. 3. We conclude that a man is iustified by faith without the works of the Law Rom. 3 28. 4 If it be of grace it is no more of works or else grace were no more grace Rom. 11 6. 5 We know that a man is not iustified by the works of the law Gal. 2 16. 6. As many as are of the works of the law are vnder the curse Gal 3 10. 7 Not of workes least any man should boast himselfe Ephes 2 9. 8. According to the power of God who hath saued vs and called vs with an holy calling not according to our workes 2 Tim. 1 9 9. Not by the workes of righteousnesse which we had done but according to his mercy he saued vs Tit. 3 5. 2 The same is declared vnto vs by the examples of others such as is 1 The example of Abraham who was not iustified by works 1 If Abraham were iustified by works he hath whereof to reioice but not with God Rom 4 2 2 Abraham beleeued God and it was imputed to him for righteousnes Nowe to him that worketh the wages is not counted by favour but by debt Rom 4 3 4 Gal 3 6 Now it is not written for him onely but for vs c. Rom 4. 23 2 The example of Dauid 1. As Dauid declareth the blessednes of the man vnto whom God imputeth righteousnes without works Psa 32 1 Rom 4 6. 2 Enter not into iudgement with thy servant Psal 143. 2. Now he is the servant of God that doth the will of the Lord and walketh in his waies Psal 119. 3 The example of the Patriarck Iacob Not by workes but by him that calleth Rom. 9 11. 4 The example of Paul 1 I knowe nothing by my selfe yet am I not thereby iustified 1 Cor 4 4. 2 If any other man thinketh that he hath whereof hee might trust in the flesh c. touching the righteousnes which is in the law I was vnrebukeable but the things which were vantage vnto mee the same I counted losse for Christs sake c. for whoÌ„ I haue counted all thinges losse and doe iudge them doung that I might winne Christ and might be found in him not having mine owne righteousnes which is of the lawe but that which is through the faith of Christ Philip 3 4. 6 c. 3 Wee to wit Peter and Paul which are Iewes by nature knowe that a man is not iustified by the works of the Law c. and we haue believed in Iesus Christ that we might bee iustified by the faith of Christ and not by the works of the law Galat. 2 15 16. 5 The example of the man sicke of the palsie to whom without any his good works before done Christ saith Thy sinnes are forgiven thee Math 9 2. 6 The example of the Thiefe vpon the Crosse Luk 23. 43. 7 The example of the Publican Luke 18. 8 The example of the sinnefull woman Luke 7. 9 The example of the Iewes converted by the Sermon of Peter Acts 2 37 41 c. Moreover works doe therefore not iustifie because they are vnperfect in the regenerate also Contrariwise our Aduersaries do argue thus 1 Euill works doe condemne therefore good works doe iustifie Answere The opposition is vnperfect therefore no good consequence can bee grounded thereon for euill workes are perfectly euill but good workes are not perfectly good therefore they cannot iustifie for wee doe not the good thing that we would but the euill which wee would not that doe wee Rom 7 19. 2 Eternall life which abideth in them that be iustified is called a reward Matth. 5. 12. and 20. 1. 2. c. Luk 6 35 therefore by good works we deserue eternall life Answere i. The worde Reward is taken two manner of waies 1 In the Antecedent The word Reward is diuerse in the Law in Divinitiâ—â— of this argument for a reward that is due and answereth in a iust and exact proportion to the worke wrought Secondly it is taken otherwise in the Scripture namely for a free It is as if a father shold promise a reward to his son for his paines where as notwithstaÌ„ding all the fathers goods do bv right of inheritance come to the son and the son doth owe obedience to his father although his father promise him no reward gift and heereof it is that euerlasting life is called a gift Ephes 2 8 an inheritance Gal. 4 7 and that whereunto no proportion of desert doth answere but the elect themselues doe esteeme the reward greater than their labour or deseruing Matth. 25 37 there are therefore in this Syllogisme foure termes 2 The word reward is vnderstood many times not of life eternall it selfe but of the increase of glory in life eternall as Math 5 and Luke 6 for the glory of the blessed Saints in the life to come shall be different Once againe therefore heere be foure termes for the middle terme Medius terminus is one while taken for life euerlasting it selfe and an other while for a special and singular recompence in life eternall 3. Christ shall frame the judiciall sentence at the last judgement from their good works Mat. 25 34. 35 c. He will reward every man according to his works Rom 2. 6. Ans 1. Christ dooth reason from sanctification to iustification going before as from that which is better knowen vnto vs for in that last iudgment he will make manifest the faith of his Electe even before men also he concludes as it were froÌ„ the effect to his cause froÌ„ the fruit to the tree froÌ„ the later to the former In this argumeÌ„t therfore they turne the later into the former the effect into the cause 2 These verie same workes if Faith bee not there before are of none account neither doe they deserue any spirituall blessings as was before sayde when we treated of the workes of infidells 4 If thou wilt enter into life keep the Commandements Mat 19 17. Ans 1 It is a fallacie from that which is spoken but in some respect onely to the same taken absolutely and in all respects for that which Christ spoke in a particular respect that is to beate backe the perswasion of perfection in the young man that our Aduersaries take as
thing be required but faith alone why I say is it not once so much as in one word at the least insinuated by so great and worthie Authors in so many and so serious sayings of theirs therefore faith alone doth iustifie Contrariwise Infidelity alone is the cause that sinners doe not obtaine forgiuenes of sinnes and so are condemned whereas no sinne is vnpardonable where faith is 1 He that beleeveth not is condemned alreadie because hee beleeveth not in the name of the only begotten sonne of God Ioh 3 18 2 He that obeyeth not the sonne or that * The word in the latine translatioÌ„ is incredulus that beleeueth not the originall Hâ— Apâ—â—thoÌ„ signifieth hâ— that beleeueth not or he that obeieth not how soeuer it bee taken heere it is certaine it is opposed to faith and beleeuing as appeareth by the wordes next going before beleeveth not on the sonne shall not see life but the wrath of God abideth on him Ioh 3 36 3 Except yee beleeve that I am hee yee shall die in your sinnes Ioh 8 2. 4. The holy ghost shall reproue the world of sinne as if this were the sinne by an excellencie aboue other because they beleeue not in me Ioh 16. 8 9. 5 If any man heare my words and beleeue them not c. hee hath one that iudgeth him Ioh 12. 47 48. 6. Hee that will not beleeue shall be condemned Mark 16. 16. 7 The sinne of the Iewes for which they were reiected was their vnbeliefe Rom. 11. 20. 8. Christ is to them that beleeue not a stone to stumble at and a rock of offence 1 Pet. 2 8. 9 He that beleeueth not God hath made him a lyar 1 Ioh. 5 10 10 Hee that hath not the sonne now the sonne is had by faith hath not life 1 Ioh. 5 12. 11. Without faith it is vnpossible to please God Heb 11 6 Contrariwise our Aduersaries doe argue 1 As a gift is receaued not with one finger but with the whole hand so we doe not receaue iustification by faith alone but by hope charitie together with fairh Ans Similitudes haue no force to proue a thing And yet a gift may be receiued with one finger too as for example a gold chaine may This is therefore a most fonde argument although it were sometime alleadged in a famous place and companie by a Iesuite a man of no small authoritie and account 2 We are saued by hope Rom 8 24. Therfore we are not saued by faith alone Ans 1 Paul speakes not of iustification but of the future possession of euerlasting life which in this life wee possesse in hope only and this is all he saith that we are truly blessed through faith but we doe waite for the reuelation of that our blessednesse in hope And therefore because to bee saved is in this place taken of S. Paul in one sense and of our Aduersaries in an other sense in the conclusion there arise in the argument foure termes 3 Goe and teach all nations c. not only to belieue but to obserue all things whatsoeuer I haue commanded you Math. 28. 20. Therefore faith alone sufficeth not Ans Vnto Renouation whereof Christ speaketh in the obseruing of those things hâ— Our Aduersaries make no difference betweene SanctificatioÌ„ iustification commanded it sufficeth not onely to believe but to worke is required also But as concerning iustification in the very same instruction of the Apostles Christ sayth he that shall believe and be baptized shall be saued without making mention of charitie or any other workes Marke 16 16. 4 It was not enough for the blinde man that his eies were annoynted but it was needfull Eckius that he should goe to the poole Siloam Ioh. 9 6. 7. that is faith sufficeth not but workes are required also to iustification Ans Wee may not determine of controuersed points by such Allegories as haue no ground in scriptures 5 If I had all faith so that I could remoue mountaines and had not loue I were nothing c. 1. Cor 13 2. Ans 1 Paul speaketh of the necessitie of loue or charitie not as pertaining to iustification but to vnitie and the profite of the Church It is therefore a fallacie from that which is spoken in some respect to the same taken absolutely and this saying of the Apostle is wrongfully wrested to iustification 2 Neither doth he speake of iustifying faith but of the faith of miracles Heere be therefore fiue termes in this argument 6 To you it is giuen for Christ that not onely yee should belieue in him but also suffer for his sake Philippians 1 29. Heere Paul ioyneth faith and workes together Answ 1 Heere is not anie thing meant of iustification onely the Apostle sheweth that they that belieue should beare all things patiently for Christs sake and that it is the gift of God and not of the strength or abilitie of man that they doo patiently suffer aduersitie for Christs sake 2 He speaketh that of those that be iustified which our Aduersaries expound of them that are to be iustified There are therefore fowre termes 7 Faith is effectuall or worketh by loue Gal 5 6. therefore faith alone doth not iustfie but loue or charitie together with faith An 1. There is more in the conclusion Roffensis faith ful of good workes doth justifie before it bringes forth the good workes than in the premisses For there dooth no more follow but that faith which is voide of charity is a dead faith but that charity which follloweth faith doth iustifie here is not one sillable 2 The question is not what vertues are linked or ioyned with others but what is the peculiar propertie of euerie one of it selfe Heere is therefore a fallacie in workes making manie questions for one 8 Seest thou not that the faith wrought with his workes and through the works was the faith made perfect Iames 2 22. and yee see then that of workes a man is iustified and not of faith onely Verse 24. and faith without workes is dead Ver 26 Shew me thy faith by thy workes I will shew thee my faith by my workes Verse 18. Ans 1. Hee speaketh of a dead faith which we reiect in the article of iustification also 2 The meaning is that our iustification is to bee delared before men by our workes according to that which our Sauiour sayth Let your light so shine before men that they may see your good workes c. Mat 5 16 3 works are not good vnlesse they be done by them which are iustified 9 This word Onely by faith or by faith alone is found no where in the Scripture Therfore we are not iustified by it alone Answ Exclusiue particles equiualent to the word alone are found in the holy Scripture 1. The word Grace Ephes 2 8 Rom 11. 5 6. Tit 3 7. 2 Timo 1. 9. 2 The word freely with other of the same signification Roman 3 24 charisma a gifte freely
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
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
is faith is not that righteousnes in it selfe whereby wee are iust before God but it is that instrument whereby we lay hold vpon Christ his righteousnes which being by faith made and accounted with God as ours we stand iust by the righteousnes of Christ before God and this we proue 1 Because the Scripture speaketh still of faith relatiuely as it respecteth and is referred vnto Christ as He that beleeueth in Christ in him on him the faith of Christ c. Ioh. 3 15 and 6 40 47 Act 10 43 and 15 11 Galat 2 16 Rom 3 22 26 and 4 24 and infinite moe such like Contrariwise our aduersaries doe reason 1 Faith is the gift of God but the gifts of God are qualities therefore faith is a qualitie Ans 1 We denie not but it is a qualitie but it doth not iustifie as a qualitie but because it layeth hold on Christ 2. Faith is called in the Scripture a gift not that it should be defined as a quality but that we might vnderstand that it is freely giuen vs. 2 Faith is oftentimes in the Scripture vsed absolutely without determination or reference to any other thing as Hee that shall beleeue and bee baptized c. Mark 16 16 if yee beleeue not surely yee shall not be established Isai 7. 9. Ans The obiect of faith is alwaies understood by the figure Synecdoche for without it faith doth neither beleeue neither is it faith 2 The Apostles taught their hearers to beleeue not absolutely without reference to Christ but to beleeue in Christ in whom they were bid to beleeue and to be baptized in his name Matt 28 19 3 Faith is a worke Iohn 6 29 therfore it iustifies as a worke Ans 1 The question is not whether faith may be called a worke but how it is considered in the verie act of IustificatioÌ„ This how it is to be considered Christ declareth in the words next following This is the worke of God that yee beleeue in him See there is the relatiue or respectiue acception whome he hath sent 2 Besides in this argument there is more in the conclusion than in the premisses for the collection they make is such like as this faith is in some sorte a worke therefore it iustifieth as a worke Our aduersaries doe acknowledge nothing in faith but a bare and general knowledge and assent Condition 2 making it only an historicall faith but wee as wee presuppose knowledge and assent so wee affirme that in faith there is required a trust or confidence whereby we relie and depende vpon God that for these reasons Because truste or confidence is the essential and proper difference whereby the faith of Christians is distinguished from the faith of Diuels for that Diuells though they certainely beleeâ—e that Christ died for the sinnes of mankinde yet they doe not put their trust in him seeing that benefite doth not belong vnto them Because the Scripture when it speaketh of faith doth expressely vse such wordes as be token trust or confidence 1 By Christ wee haue bouldnesse and entrance with confidence by faith in him Eph 3 12 2 Let vs goe bouldly vnto the throne of grace Heb 4 16 3 Seeing that by the bloud of Iesus we may be bould to enter into the holy place let vs drawe neare with a true heart in assurance of faith Hebrewes 10 19 22 4 Herein is loue perfect in vs that wee should haue boldnes in the day of iudgement c. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnes and he that feareth is not perfect in loue 1 Ioh 4 17 18. In this saying the excluding of feare presupposeth a trust in Christ 5. Sonne be of good comfort thy sinnes are forgiuen thee Matth 9 2. 6 Daughter be of good comfort thy faith hath made thee whole Matt 9 22. 7 Bee of good comfort I haue ouercome the world Ioh. 16 33. Contrariwise our aduersaries reason Iames acknowledgeth no other faith but that which consisteth of a meere knowledge and assent Iam. 2. Ans 1 This holdes not Iames founde no other faith in the Diuels therefore neither did hee finde any other in true Christians 2. Neither doth this follow Iames intreateth only of one kind of faith to wit of historicall faith therefore the Scripture teacheth none other kind of faith Our Aduersaries affirme that faith may bee in Condition 3 impenitent and wicked men in Epicures and adulterers c. but we denie that faith can be in such men for these reasons Being iustified by faith we haue peace towards God Rom. 5 1 but euery one that committeth sinne is of the Deuill 1 Ioh 3 8 therefore hee hath not peace towards God consequently hee wanteth true faith All men haue not faith 2. Thessal 3 2 The hearts of the beleeuers are purified by faith Acts 15 9 therefore true iustifying faith is not in a wicked and impure heart which is polluted and laden with sinne Paule speakes of the wicked ones after an other manner than our Aduersaries doe 1 That as concerning faith they haue made shipwracke 1 Timoth 1 19 of those which haue bid all conscience farewell 2 That they haue erred from the faith 1 Tim 6 10 of couetous men 3 That they haue denied the faith 1 Tim 5 8 of such as are without naturall affection Contrariwise our aduersaries do reason thus 1 Wicked men haue wrought miracles in the name of Christ by faith Matt. 7. 22 23 therefore there is faith in the wicked ones Ans They haue the faith of miracles but not iustifying faith 2 Satan himselfe hath faith Iames 2 19. Ans Satan hath an historicall faith but our question is of a iustifying faith therefore seeing one kinde of faith is meant in the Antecedent and an other in the consequent there bee foure termes 3 Simon Magus beleeued whose heart notwithstanding was not right Act 8 13. 21 Answere He was conuicted in conscience that the miracles of the Apostles were not magicall but deuine as the forcerers of Egypt acknowledged the finger of God Exod 8 19 Simon therefore beleeued as Saint Luke saith but it was an historicall faith onely and not a true iustifying faith Our Aduersaries dreame that true faith may be without workes but wee maintaine that a true iustifying Condition 4 faith cannot want his fruites and that for these reasons A good tree cannot bring forth euill fruite Matt 7 18. Faith worketh by loue Galat. 5 6 Faith without workes is dead Iames 2 26 Because Christ shall proue our faith by our workes as by the in fallible effects therof Matt. 25. Contrariwise our aduersaries doe reason 1 Shew me thy faith without workes Iam. 2. 18 therefore faith may be without workes Ans That translation is faultie for according to the Greek it should be translated shew me thy faith by or out of thy works 2 vnlesse S. Iames thought true faith to be effectual working by loue he would not
then to Popish Confirmation 2. Heere bee more termes than three 1 Confirmation 2 Sacrament 3. Laying on of hands 4 Ceremonies different from laying on of hands 5 The bestowing of the gifts of the holy Ghost 6. The bare Popish spectacle of Chrisme or oile 6. Christ confirmed the little children Mar. 10 16 therefore Confirmation is a Sacrament Ans 1. The Antecedent speaketh of blessing and praier such a Confirmation as is vsed at this day in our Churches neither is there any mention of oile but the Consequent speaketh of a quite other thing altogether different from the action of Christ there arise therefore foure termes 2 Penance Repentance though it bee necessarie for all men yet it is not to bee counted among the Sacraments for these reasons Repentance was commaunded and was necessarie in the olde Testament also but our Sacraments ought to be the institutions of the new Testament Seeing in the olde Testament where also was repentance it was not reckoned for a Sacrament why should it now be It wanteth a visible element ordained by God for Repentance Those ceremonies which the Papists vse in their penance laying on of handes and such like haue no promise that God will be effectuall in vs by those rites The Popish penance is polluted with manie humane traditions and corruptions as shall bee declared in his proper place Chap. 23 for which cause it deserveth not the name of a Sacrament Contrariwise our Aduersaries doe dispute 1 penance is commaunded Mar 1 15 Math 3 2. therefore it is a Sacrament Answer 1. It is a fallacie for that there is not a sufficient reckoning vp of the causes and parts requisite to a Sacrament for not some one or other partiall cause alone is a sufficient cause of a Sacrament 2. By the same reason Charitie should be a Sacrament too for that also hath the commandement of Christ Ioh. 13 34. and in other places 2 Penance hath an outward element also as the laying on of hands therefore it is a Sacrament Ans 1. If the ceremonies of actions performed by the hand bee elements in the Sacraments then in Baptisme there will bee two elements to wit water and the laying to of the hands or the washing of the childe by the hand of the Minister which is absurd therefore the Antecedent is false 2. The rite or ceremony of laying on of hands is not commaunded in Scripture 3. Neither can it be shewed that the grace of God is tyed to the ceremonie Neither doe we reade that Iohn Baptist laied his hands vpon euery one of that innumerable multitude of men whom vppon their repentance hee baptized 3. In penance there is an application of the grace of God to euery one in particular therefore it is a Sacrament Answere It is a fallacie from an vnsufficient cause for remission of sinnes is applied to euerie one in particular by faith and yet it is not therefore a Sacrament And as Papists say the grace of iustification is applied to euery one in particular by good works therefore according to their opinion the good works of the regenerate should bee counted amongst the Sacraments And by this meanes what an infinite number of Sacraments shall we haue 3 Order Wee denie that Popish Orders are to bee accounted a Sacrament if we speake properly of a Sacrament for these reasons Because it hath no outward element Because the rites which are there woont to bee vsed haue neither example of the Apostles nor commandement of Christ and therefore they haue no promise of grace to the receaver Because those things which are alleaged out of Scripture for their degrees of Orders are very ridiculous 1. That Christ was Ostiarius a doore-keeper and so thereby did institute this See Durandus in his book called Rationale Divinoruâ— officioruâ— degree of Orders they triflingly proue because he said I am the doore by mee if any man enter in hee shal be saved Ioh. 10 9. And so their Ostiarij the dore keepers in Poperie shall be that dore by which we must enter into heauen 2. The degree of Lector or Reader they proue because Christ did reade out of the booke of Isai Luk 4 17. 3 They proue the degree of Exorciste because Christ gaue power to his Apostles to cast out Devils Mar. 6. 7 13. 4 The degree of Acolythites they proue because Christ saide Hee that followeth mee walketh not in darknesse Iohn 8. 12. 5. The degree of Subdeacon is proued because Christ when he washed the Apostles feete was girded about with a linnen to well Ioh 13. 4. 6 They proue the degree of Deacon because Christ did distribute the Eucharist or Communion to his Apostles Math 26 26 c. 7 They proue the degree of Priesthood because Christ was a Priest after the order of Melchisedech because hee offered himselfe to his Father in his last supper because there he ordained his Apostles to be Priests Because the rites of the popish ordination a great part of them be taken out of the ould Testament where the Priest was annointed with oile c. Wherfore those belong not to the Sacraments of the newe Testament vnlesse we would bring Christians backe againe to Iudaisme Because the end of the popish ordination is not intended and destinated to the preaching of the Gospell but to the offering of the sacrifice of the masse for the liuing and for the dead Which how great an impietie it is shall bee declared afterward in the chapter of the masse Contrariwise our Aduersaries doe reason thus 1 The institution of the ministery is contained in the Olde and New Testament Therefore it is a Sacrament Ans 1. The maior proposition which our Aduersaries doe not set downe is manifestly false which should be this whatsoeuer is instituted in the Olde and New Testament that is a Sacrament 2 It is a fallacy from an vnsufficient reckoning vp of the causes for it is not some one propertie of a sacrament that can suffice vnlesse there bee a sufficient cause brought that is such a one as consisteth of all the properties which concurre to the making of a Sacrament 3. There is more in the Conclusion than in the premisses For there doth no more follow but that the Ministerie dependeth not vpon humane but deuine authoritie 4 And by the like reason to answere them by an instance the ordination of the Magistrate should be a Sacrament For it hath his institution both in the Olde and New Testament 2 Order hath a visible signe the imposition of hands as appeareth by the ordination vsed of the Apostles Therefore it is a Sacrament Ans 1 We answered a little before that imposition of handes is not the Element or matter of a Sacrament 2 We doo not reade that that ceremonie was euer commanded of Christ 3 b * Though there be no certain coÌ„mandâ—ment for imposition of hâ—â—des yet because we And it is now in the liberty of the church to vâ—e it or not to vse it
But sacrameÌ„ts haue not Ceremonies which are left to mens liberty Seeing theÌ„ heere be vnderstood sacramentall Ceremonies both which are see that it was still vsed of the Apostles their so precise vsing of it ought to be vnto vs in steed of a comman dement Calvin Iustitut lib. 4. cap. 3 5. 16. How soeuer there is no thing in it to make it the matter of a Sacrament left and which are not left to mens choise and libertie there arise fower termes 3 The order of the Ministerie hath a promise of grace that God will work effectually by the ministerie Therefore it is a Sacrament Ans 1. That promise respecteth rather the hearers than him that is ordained For he may preach vnto others to their saluation and himselfe be a cast-away but the Sacraments doe apply grace to him that vseth them 4 But wee reade that in Ordination grace iâ— bestowed vpon them which are ordained As we reade of Timothy 2 Timoth 1 6. Answer 1 The Apostles had the gift of miracles and did giue the Holy-ghost miraculously by the imposition of hands 2 GOD dooth vsually worke by the good meanes ordained by himselfe and so dooth bestowe his grace vppon the person which was ordayned at the praier and request of the whole congregation gathered together in his name for so holy an exercise Yet wee may not therefore thinke that the imposition of hands is a sacramentall signe which conferreth grace 5 Augustine writing against the Donatistes dooth call Order a Sacrament as doo other of the Fathers also Ans 1. They did so in some sort and respect for the excellencie and reuerence of the ministerie which the Donatistes did debase 2. The Fathers vsed the word Sacrament in a larger signification than we here take it as was sayde in the beginning of this Chapter 4. Matrimonie Why wee doe not account matrimonie for a Sacrament these be our reasons Because it hath no promise of grace of iustification Because by the same reason it should haue been a Sacrament in the Olde Testament which the Papists will not grant Because if it were a Sacrament then Sacraments should bee amongst infidells and without the Church which is absurde Because it hath no visible Element Because there is there no applying of grace Because our Aduersaries doo so speake of Matrimonie that they leaue no place for it Pope Syricius among Sacraments calling it a carnall state wherein they that live cannot please God they say also that Priests are polluted by this state How then dare they call Matrimony a Sacrament seeing their Ecclesiasticall persons doe abhorre it as a prophane thing Contrariwise our aduersaries doe dispute Paul calleth matrimonie a Sacrament Ephes 5 32. Ans 1 The Papists translation is corrupt the worde in the Greeke signifieth a mysterie or secreâ—â— Paul sayth not of mariage that it is a mysterie but of the spiritual coniunction of Christ his Church as hee expoundeth himselfe But I speake concerning Christ and the Church 2 Mariage is honourable among all and the bed without spott Hebrewes 13 4. But the bed should not be without spot if there were not They bee the wordes of Eckius in his Enchiridion the Grace of the Sacrament Ans 1 The Ministerie Magistrates Parents are honourable and yet no Sacraments 2 Here is a fallacie taking that for a cause which is not For the bed is sayde to bee vnspotted not because matrimonie is a Sacrament but because the religious Man and Wife dooth not defile the bedde with whoredome and adulterie as the next words following do declare 3 If the grace of the Sacrament doo make the bed spotlesse why do they not grant matrimony to their priests why doo they esteeme it more tollerable for a Priest to bee a whoremonger and adulterer than a married man For such Priests haue they to lerated manie in poperie when as they will not away with honest mariage 3 Mariage hath the promise of eternall life For the woman shall bee saued by bearing of children 1 Timoth 2. 15. Ans 1 By this reason all married persons euen the infidels should bee saued 2 Paul comforteth women that their sorrowes which GOD layeth vpon them for a punishment do turne to them to bee offices of their calling exercises of the crosse of a Sacrament neuer a word 3 Paul speaketh vpon supposition and with limitation If they continue in faith c. Hee dooth not ascribe saluation to matrimony but onely dooth teach that those wiues shall be saued in the state of wedlocke who keep faith godlinesse charitie and chastitie 4. Godly women by perseuerance in faith loue c. doo sanctifie their matrimonie but sacraments are not sanctified by man but on the contrarie side men receiue sanctification from the Sacrament 4 The vnbeleeuing husband is sanctified by the Wife 1 Cor. 7 14 Seeing therfore Matrimonie hath the power of sanctifying it is a Sacrament Answ 1. If this sanctifying heere spoken of pertaine to saluation then it followeth that infidels shall bee saued by their belieuing wines which is absurde but if to sanctifie heere signifie an other thing then the argument falleth to the ground 2 But there bee fowre termes For in the Antecedent holy signifieth after the phrase of the Hebrues that which is granted and permitted as a thing that is lawfull to be vsed in holy manner in which sense creeping things are saide to be purified Acts 10 15. but in the consequent it is taken for sanctitie or holinesse and iustification and renouation 5 Matrimonie hath his institution blessing from God Gen. 2 18 22 24. Therefore it is a Sacrament Ans That promise of blessing is not of the grace of iustification and reconciliation but onely of a temporall felicitie It is nothing therfore to a Sacrament which is conuersant onely about the grace of reconciliation 6 Matrimonie is a remedie or medicine as the schoole-men speake of a spirituall disease to witfornication 1 Cor 7 2 Ans 1 This is not sufficient to make it a Sacrament because it is a remedie against fornication 2 Faith and praier are remedies against tentations shall they therefore bee counted Sacraments 5 Extreame vnction We admit not of extreame vnction because it neither hath the wordes of institution which is to continue in Church nor any certaine ordination of his rite described by the circumstances thereof nor the promise of grace of iustification nor any other property at all of a true Sacrament Contrariwise our Aduersaries doe dispute 1. Extreame vnction hath the outward element of oile therefore it wanteth not the property of a Sacrament Ans Vnlesse to this element there come the word to destinate it to this purpose to coÌ„ maund it and to promise the forgiuenes of sinnes and euerlasting life of all which our Aduersaries can shew nothing in the Scripture their oile of the sicke is no more to bee esteemed than oile Oliue which is provided to be sawce for a sallet of hearbs 2.
three sonnes Shem Ham and Iapheth c. Genes 6 9 10. 3 Abraham the Father of the faithfull was Will any man say that any vnmaried man is more pure than was Abraham beeing maried maried as were also the other Patriarches 4 Dauid a man after Gods owne heart was maried and in state of wedlocke composed Psalms most acceptable to God being indued in a principall measure with the Spirit of God 5 Ezechiel the Prophet was maried Ezech 24 16. 18. 6 The high Priest who offered holy oblations to GOD might by the lawe of God marie a wife neither was he polluted by mariage bed to be made thereby vnfit for the Priests office And Aaron was commanded by God to burne sweetâ— incense euery morning in the tabernacle before the Arke of the Couenant as it is Exodus 30 7. Neither did the vse of mariage bed hinder him in this behalfe For he begate sonnes 7. And so were the rest of the Priests maried also 8. Zacharie and Elizabeth were both iust before God and walked in all the coÌ„maundements and ordinances of the Lord without reproofe and yet they were man and wife had Iohn Baptist to their son Luk 1 6. 2 In the newe Testament also there were Ecclesiasticall persons holy and religious that lived in wedlock 1 Peter had a mother in law and therefore a wife Math. 8 14. 2 Haue wee not power to leade about a wife being a sister as wel as the rest of the Apostles and as the brethren of the Lord and Cephas 1 Corinth 9 5. 3 Philip the Evangelist which was one of the seaven Deacons had foure daughters which did prophecie Acts. 21 8 9. 4. A Bishop must be vnreproveable the husband of one wife c. having children vnder obedience with all honestie 1 Tim. 3 2 4. 5. Let Deacons bee the husbands of one wife and such as can rule their children well and their owne housholds 1 Timo. 3 12. 6. The like appeareth by the examples of Spiridion and of others in the Primitive Church who being holy men and indued with singular gifts of the Spirit were maried and begat children And often times the legitimate sonnes of Bishops succeeded their Fathers in the Bishopricks Paul doth sharply reproue them which disgrace mariage saying In the latter daies some shal depart from the faith and shal giue heede vnto spirits of error and doctrines of Devils which speake lies through hypocrisie haue their consciences burned with an hot iron forbidding to marie 1 Tim. 4 1 2 3. Finally if matrimonie be a Sacrament if it do confer grace and that grace of the Sacrament causeth as Eckius saith the bed to bee vndefiled why are Ecclesiasticall persons polluted thereby Or why is a state otherwise impure and defiled reckoned among the Sacraments as matrimonie in the opinion of the Papists is Contrariwise our Aduersaries do dispute 1 The vse of Mariage bed after the fall is impure and not without lust Therfore priests who ought to bee pure must abstaine from wedlocke Ans 1 If the speech bee of the motions of concupiscence remaining after Originall sinne whereof the Psalmist maketh mention in his conception Psal 51 5 then is it a fallacie of an accident and that which agreeth to the accident to wit Originall sinne is transferred to the vse of Mariage bed which of it selfe is right lawfull and ordained by God And if because of this accident men should abstain from mariage as froÌ„ an impure state then should they abstain from all other states and workes because in all of them there concurreth somewhat of Originall sinne And because purenes becommeth all Christians therefore all should abstaine from mariage 2 But if the vse of mariage bed bee compared to vnlawfull lusts and aequall thereunto it is manifestly repugnant to these sentences of Scripture 1 In the Scripture the vse of mariage bed lust are opposed as contraries but contraries seeing they destroy one another are not the same 2 To auoide fornication let euery man haue his wife 1 Cor 7 2. and what may the remedy of lust impuritie be called lust Sâ— the sâ—n beames which are as it were the remedy of darknes should be called darkenes and impurity 3 Paul saith let the Husband giue vnto the wife due beneuolence he bids them also come together again 1. Cor. 7. 3 5. And what dooth Paul bid them follow after impuritie dooth he egge them forward to sinne 4 The bed betwixt the godly maried couple is vndefiled Heb. 13. 4. 2 If Mariage bed were so pure then would not Paul bid them abstaine in the time of prayer and fasting Answ 1 Hee speaketh not of all sorts of prayers but of solemne prayers 2 Neither doth he bid them therefore abstaine because the vse of mariage bed is impure and would pollute their prayers but that they may giue themselues to prayer and their prayers may be the more feruent c. Euen as in the time of solemne prayers we leaue of the exercise duties of our proper honest calling that wee may attend to prayers and sermons Heere is then committed a fallacy taking that for the cause which is not the cause 3 I was borne in iniquity c. Psalm 51 5. There Dauid confesseth the impuritie of mariage therefore c. Answ 1 Hee speaketh not of the vse of mariage bed in his parents as if that were of it selfe a sinne but he sheweth that lumpe or masse so to speake of which he was created euen then to haue been polluted with sin for the whole substance of man was corrupt with sinne not by reason of the act of mariage bed but by reason of originall sinne which doth accidentally concur there with heere is then committed the fallacy of an accident 2 Whereas our question heere is not concerning originall sinne whether it be in the regenerate and doe concurre also in their good workes but whether there be in matrimony of it selfe anie impurity our Aduersaries change the state of the question play the Sophisters 4 They that are in the flesh cannot please God Rom 8 8. But those which are maried are in the flesh Therefore c. This is pope Syricius his argument Answ 1 What it is to bee in the flesh Paul expoundeth Gal 5 19. Where he reckoneth vp the fruites of the flesh to wit sins and crimes but there is no mention of mariage but of the contraries thereto 2 To liue in the flesh with Paul is to liue in sinne but with our aduersaries to liue in the flesh is to liue in the state of matrimony Therefore there are foure termes in this argument 5 Yea but many doe vse mariage bed intemperately which is not without impurity Answ 1 This is the fallacy of an accident For this is a thing that accidentally agreeth to mariage besides the right vse and that but amongst some onely â— Neither is a thing which is of it selfe laweful to be condemned because some vse it
Monkes will never be perswaded to practise 2 Error Whereas in the Church of God it is left at libertie for any man to fast at any fit time yet the Papists are so bound to their fastes by lawes at sette times that he may incurre the danger of his head who shall breake his fast at those times Which also is repugnant to Christian liberty Let no man condemne you in meate or drinke or in respect of an holy day or of the new Moone or of the Sabbath dayes Colos 2 16. 3 Error The Papists teach that fasting hath the nature of a merite and that it is a satisfaction for actuall sins and punishments This is repugnant to the doctrine of the merite and one only satisfaction of our Saviour and to the article of Iustification as was declared in his proper place Contrariwise our Aduersaries do dispute 1 The Ninivites and others haue by fasting obtained a mitigation of punishments therefore fasting is meritorious Ans 1. They that obtained the spirituall grace of God obtained it by faith for without faith no man can please God Heb. 11. 6. 2 And whereas others obtained a mitigating or deferring of temporal punishments it belongeth not to this disputation wherein the question is not of temporall grace but of the grace of iustification So the wicked King Ahab by fasting and humbling himself in sack-cloath obtained the deferring of temporall evils but escaped not eternall punishments 1 King 21 29. 4 Error Heere in the Papists erre also that of a wrong zeale they thrust vpon the Church the fast of Lent without any authoritie from God Contrariwise our Aduersaries doe reason 1. Christ fasted forty dayes Matth. 4 2. but every action of Christ is our instruction therefore c. Ans 1. This fast was miraculous neither is there any thing in it which agreeth with the Popish fast But and if every action of Christ be our instruction then we must worke miracles too 2. We should also in like manner abstaine 40 daies altogether from all meate 3 We haue no commandement to imitate this fact of Christ 4. And if we must imitate every action of Christ in particular then wee should with a whip scourge the Popish Merchants of holy things out of the temples But woe to the Pope with his Simoniacal mates if this dealing should be vsed 2. Moses and Elias fasted 40 daies Ans 1 If their example should bind others to imitate them then the fast of Lent should haue beene instituted in the olde Testament also which seeing it was not done the vanitie of this argument is apparent 2 Both their fastes were miraculous and vnimitable 3 Lent fast is the tithing of the daies of the yeare Therefore it was well ordained of the Church Ans These be fictions of idle braines without the word of God Will-worships therefore to be condemned 4 The Canons of the Apostles doe commend the fast of Lent Ans 1 They be counterfait Canons which our Aduersaries themselues dare not altogether denie vnlesse they they be without both iudgement and shame 2 There are many things in those Canons which the Papists themselues at this day doe reiect 5 Error He that violateth the law of fasting or of Lent is sorer punished amongst our Aduersaries than he that transgresseth the law of God Why doe yee transgresse the commandement of God for or by your tradition Mat. 15 3. 6 Error There are many mockeries in this Popish Lent fast They permit most delicate fishes to bee eaten which are more dainty than any beefe or veale such as are Pikes Sea-pikes Salmonds Giltheads Gudgions Lampreyes Eeles Oysters c. These meates may bee and vse to bee daynties manie times in the more costlie banquettes of rich men or perhaps of noble personages It is a fit course forsooth to tame the flesh by dainties In the meane while they refraine not from wine but reserue the strongest wine for Lent time taming the flesh if it please you with strong wine according to that of the Proverbs Prou. 23 31 33. That the hypocrites may seeme to fast till evening they sing their Evensong at dinner time that afterward they may freely banquet and take their repast as if God did not know the houre of the day but by their service and singing In the evening they make a Collation so they call it with divers delicate sawces confections spices almonds and wine and in the mean time they beare the world in hand that they fast notably They sell Indulgences for money to eate butter flesh egges white meates c. in Lent time committing Simonie and making way for advaâ—ntage and gaine by fastes The iudgment of the holy Ghost of such manner of Fastes Crye aloude spare not lifte thy voice like a Trumpet and shewe my people their transgression and to the house of Iacob their sinnes Yet they seeke me dayly and will know my wayes euen as a nation that did righteously and had not forsaken the statutes of their God they aske of me the ordinances of iustice they will drawe neere vnto God saying wherefore haue we fasted and thou seest it not c. Is it such a fast that I haue chosen that a man should afflict his soule for a day and to bow downe his head as a bulrush and to lye downe in sackcloth ashes wilt thou call this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen to loose the bands of wickednesse c. Isay 58. 1 2 c. When ye fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme to men to fast Verely I say vnto you they haue their rewarde Matth. 6 16. Bodily exercise profiâ—eth little 1 Tim 4 8. Where Paul doth not speake of the exercises of the body vndertaken for healths sake but of abstinence from those things which are in themselues left free and indifferent and such exercises he maketh no great reckoning of A Popish shifte The Pope doth not say that meates are euill Therefore the place of Paul 1 Tim 4 1 3. belongeth not to him Answ 1. Neither dooth Paul say that erroneous spirits shall say that meats are euill but that they shall bring in an abstinence froÌ„ certaine meates vnder what preâ—ense of Religion soeuer it bee done 2 And the place Coloss 2 20 c which we cited is more cleare than that it can bee shifted off The Pope therefore remaineth a Doctor that teacheth the doctrine of deuils CHAP. 23. Of Repentance WHereas the Pope of Rome hath thrust his errours into the article of Repentance also wee will likewise briefely propose them 1 Error Contrition which otherwise neither ought nor can be excluded from repentance is required by our Aduersaries not simply in Repentance but they teach that sinnes are blotted out and satisfied for by contrition which wee ascribe to Christ alone who was wounded for our transgressions Isa 53 5 according as the Scripture teacheth vs as