Selected quad for the lemma: heaven_n

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heaven_n	apostle_n	bind_v	loose_v	2,843	5	10.3462	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09147	The Protestants theologie containing the true solutions, and groundes of religion, this daye mainteyned, and intreated, betwixt the Protestants, and Catholicks. Writen, by the R. F. F. VVilliame Patersoune religious priest, Conuentuall of Antwerpe, preacher of Gods word, and Vicar generall of the holy order of S. Augustin, through the kingdome of Scotland. The 1. Part.	Paterson, F. William.	1620 (1620)	STC 19461; ESTC S101863	199,694	338

so thou takest it not vnworthily or art any wayes guiltie but shalt obtaine grace thereby so that thou belieue The Apostle teacheth Examining of conscience Luther affirmeth that in receauing the Sacramēt with guiltie conscience a man receaues grace if he but only belieue to goe before but Luther and the rest teach only faith to suffise and belieuing doth assure him self of grace and that he doth obtaine the same in the Communion and so by disswading men from the examen and probation of themselues before they receaue the holy Sacrament and teaching them only faith to looke only on the mercyes of God and not on his iudgment doth make men guiltie of iudgment and so throwes them into perdition Moreouer this doctrine of only faith doth subuert ouerthrow the preaching of true repentance Only faith disanulleth repētance conuersiō to God and of our conuersion to God for the Scripture saith Psal 84. Conuert vs our God of saluation and turne away thy wrath from vs. And Isai 1. Let the wicked leaue his way the iniust man his cogitations and returne vnto the Lord and he wil be merciful vnto him Againe VVash you and be ye cleane take away your euil cogitations from before myne eyes cease to doe euil and learne to doe well come and reason with me saith the Lord. If your synnes were as scarlett as snowe they shal be made white Again Do pennance and be baptised enery one of you Pennance and conuersiō are before remission of synnes in the remission of synnes Act 2 Seeing the Scripture is euident witnes which declares and shewes true pennance and conuersion to God to goe before remission of synnes Contrarywise by this doctrine of only faith remission of synnes is obtained But the Protestants make remission of synnes to anticipate all meanes without any other meanes going before only by faith and then followeth forthwith true repentance and conuersion to God this Luther affirmes in Bulla Leon art 11.12 Who belieueth himself to be absolued saith he is absolued whatsoeuer be spoken of contrition and pennance Only faith disannulleth the iurisdiction of the Church concerning the loosing and binding of synne Moreouer the doctrine of only faith is contrary to the power of binding and looseing in remitting and retayning of synnes which power our Lord gaue to Peter and the other Apostles for our Lord did auouch synnes to he remitted to those to whome they remitted synne and those to be loosed in heauen whome they loosed vpon the earth Matth. 26. Ioan. 20. But this onely faith teacheth that synnes are remitted by only faith yea though no looser nor remitter be present or cōdescend thereto yea that hauing this faith euen when they shall come to the Pastors of the Church to be absolued their synnes be remitted to them and they haue obtained and purchased now already by only faith remission of their synnes that it is now ridiculous to stand to the promisses and wordes of our Lord which he hath said to his disciples VVhose synnes ye remitt they are remitted to them seeing their synnes are remitted to themselues before they come to the Apostles or their Successors Yea also no more power is left to the Apostles at the least in this parte then to any Christian man yea also children for after the foolish opinions of these Rabbies that belieuing the preaching of only faith anone receaues forgiuenes of synns Therefore of this maxime is that wonderfull saying of Luther Luthers absurd iudgmēt that women children and ech lay man may remitt synnes aswell as the Priestes of the Church That in the Sacrament of pennance and in the remission of the fault no more doth the Pope or Bisshop then the lowest Priest and when there is not a Priest each Christian may doe the same yea women and children may doe the same if they be present aswell as Pope Bisshop or Priest in Bulla Leon. sent 13. Moreouer the doctrine of this only faith is contrary to it self for no man agreeth and consenteth to any thing This doctrine is contrary to it self No man condescendes and Yeildes to any vnknowne thing but onely faith is belieued as an vnknowne thing which is contrary to al reason The gospell was not belieued without trial and miracles except he iudge it true first before he condescend to it for out of a natural loue of veritie and the hatred of falsehood moralitie teacheth that before we condescend to any thing we doe trye it whether that which is reported to vs be true and when we haue found the same to be in it self true then next we giue consent The same argument appeareth in the Gospell that many receaued and belieued the same by reason of the sygnes and miracles which they sawe done and likewise in searching of the old scriptures found the same thinges prophecyed to be fulfilled in the time of the gospell and to be true miracles but this doctrine of only faith and assured confidence that a man belieues his synnes to be remitted to him is by the same only faith which he belieues so it followes of necessitie that he hath remission of synnes before he belieued by the same faith and therefore the remission A filthie absurditie the effect to be before the cause is behinde the remission which is beliued to be of this only faith so that the effect is first before the cause which is very absurde For truly the Christian faith goeth before iustification as the Apostle sayes The hart belieues to richteousnes Roman 10. Likewise a man is iustifyed by faith Gal. 2. An other absurditie that only faith goeth before the word of God But it is most absurde that faith goeth before the word of God and the self same word of God faith to giue credit to the word it self seeing the word of God is not faith but faith dependes vpon the word of God it is therefore necessary that the testimony of God precede before his testimony may be belieued But the Christian Catholique Church knowes that before any belieue in Christ that he is a child of wrath and the wrath of God to abide on him Ephes 2. Ioan. 3. And also knowes that the vngodly man should leaue his wayes and the wicked man his cogitations Isai 55. and turne vnto God by true pennance and faith in Christ in hope and prayer and by frequent receauing of the Sacraments that so at last God may haue mercy on him This Catholique faith is farr from the other only saith which only doth belieue synnes to be remitted excluding all mediation apprehending the effect before the cause Onely faith doth peruert the word of God Again this doctrine of only faith peruerteth the word for this assured persuasion to belieue doth procede from the vnderstanding of a strange gospell and not of the word of God So that by the same doctrine of only faith the word of God is peruerted wherefore it is to be reiected which

good as the other must hold of Gods eternall purpose mercy and election that he was preferred before his brother which was elder then himself and no worse then himself neyther hath his brother Esau in the other part cause to complayn for that God neyther suffered anything to be don towards him that his sinne did not deserue for although God elect eternally and giue his first grace without all merites yet he doth not reprobate nor hate any but for sinne or the for sight thereof Therefore in these two equall persones God calleth the one vnto mercy and leaueth the other in his sinne Is God for this cause iniust and an accepter of persones The Apostle answeres that God were not iust nor indifferent indeed so to vse the matter where grace and saluation were dewe As for example if two men both beleued well and liued well if God should giue Heauen to the one and sh●uld condemne the other then were he iniust partiall and forgetfull of his promise But respecting two who both be worthy of damnation as all are before they be called to mercy then the matter standes of meer mercy of the Giuers will and liberality in which place partiality hath no place As for example two malefactors are condemned for one cryme the Prince pardoneth the one and leteth iustice proceed on the other euen so God seeing mankynd in a generall condemnation because of sinne he saueth some and not other some Secondly the malefactor that is pardoned cannot attribute his remission to his owne deseruing but to the Princes mercy euen so all that be pardoned of damnation are delyuered by grace through the good will of God merits of Christ Thirdly the malefactor that is executed cannot chalendge the Prince that he was not pardoned also but must acknowledge that he hath his deseruing euen so such as be left in the state of damnation cannot complaine because they haue their deseruing for sinnes Fourthly the standers by must not say that he was executed because the Prince would not pardon him for that is not the cause but his offence euen so we may not say that such be damned because God did not pardon them but because they were offenderes and therefore deserued punishment for there offences Fyftly if they aske further why the Prince pardoned not both or executed not both the reason is that as mercy is a goodly vertue so iustice is necessary and commendable euen so that some should be damned and not all pardoned other some pardoned rather then all condemned which agreeth to Gods iustice and mercy which vertues in Gods prouidence towards vs are recommended Moreouer if it be demaunded why Ioan rather then Iames was executed and why was Iames rather then Iohn pardoned seing they both are equall criminall the reason is because it hangeth mearly and wholy vpon the Princes will pleasure euen so that Saul should be rather pardoned then Cayphas being both equally euill it depēds vpon Gods holy will by which many vnworthy persones obtayne pardon but for verity no iust or innocent persone is euer damned QVAESTIO XXIII Of Freevvill WHy do the Papists affirme men to haue in their action freewill seeing it is extinguithed by sinne Luth. de seruo arb Cal. l. 2. inst c. 2 § 8. Melact in loc com ANSVVER WHerefore is frewill denyed and necessity altogeather induced Freewill is denyed and necessity is induced and to renouat the most pernitious errors of the old damned opiniōs of Simō Magus Bardesance Priscillianists Manicheis Aboilards Wicliff Albanense and the errours of such lyke Haeresiarches repugnant to the Scriptur contrary to manifest experience right reason the goodnes of God For the Scripture teaches that after the sinne of our first parents there remained freewill eyther to choyse or refuse good or euil neyther is he forced by concupiscence after the manner of brut Beastes neyther is he compelled of God or is as stock and block moued to good or euill but freewill worketh freely in all things requisit to man so that he may both choyse good also he may resist diuyn grace it self A man may withstand the grace of God because the grace of God inferreth no violence against the will of man neyther is he forced against his will neyther is he necssitate but God calling he obeyes or disobeyes and after his owne will and free option eyther accepts or refuseth the grace of God So that will when he deliberates he may in that instant will and not will so that whether in volution deliberatiō it is proper in his will The verity is without controuersie in men of soūd iudgement as holy Scripture witnes Man hath freewill as Gen. 4 v. 7. Wher God spaken to Cain sayth If thow doth well shall thow not receaue waidges but if thow doth euill forthwith in the door is sinne Herupō hath not a mā power to rule his own passiōs may he not eshew sinne proceeding from that passion Therefore let all Heretickes with Luther be ashamed who maketh the freewill of man seruill and to be forced and necessitated which God himself witnesse to haue made free and made man Lord indued with reason not seruant or yet his will to be seruill and abandoned but to be Lord of himself Lykewyse our Sauiour speaking to Ierusalem Matth. 23. sayth How oft would I haue gathered thy children but thow wouldest not In those wordes it is euident that God is willing and man will not therfore be the will of God the freewill of man is not forced and necessitated but remitted in his owne disposition and option Lykewyse Eccl. 31. v. 10. It is written of the righteous man in his commendation saying VVho might trangresse and is not transgressed might do euill and not done it to this the disciple accordeth with his master 1. cor 7. v. 37. saying in the commendation of Virginity who hath disposed firme in his h●rt not hauing necessity hauing power ouer his owne will hath so decreed in his hart to kept his virginity doth well in which wordes S. Paul plainly attributes power in the will of man but taken away the freewill of man is a consequent to deny the article of our beliefe The denyall of frewill is to deny on of the articles of the creed to wit frō Heauen shall be come to iudge the Queick and the Dead To what end shall a Iudgement be when there is no merit nor demerit to be iudged neyther shall there be praise nor disprayse neyther reward nor pun●shment For to these effects is a Iudgement cōsequently it includes liberty of Freewill as teaches S. Augustin Moreouer to what end are all the exhortations to pennance and conuersion to God and to what effect are the commandements giuen to what end are inhibitiōs threatnings promises to fle frō sinne and consequently from the wrath of God if the liberty of frewil be extinguished there shal be no difference betwixt the

saying 2. Tim. 2. v. 21. If any man therefore shall cleange himselfe of these he shall be an veshell sanctifyed in honour and profitable to the Lord and prepared to euery good worke Therefore when he sayes profitable the Apostle meanes that both he is for the honour of God and for perfection disposing him self to all good workes And therefore for that cause it is sayd behould good seruands and faithfull c. Matth. 25. v. 21. For a good and faithfull seruand is profitable when their vvorkes are done by the grace of God OBIECTION THe Apostle sayth that the sufferings of this tyme are not worthy to the futur glory which shal be reuealed vnto vs Rom. 8 v. 18. but o●r workes hath not that dignity with that reward of glory And therefore as Bern. serm de annunciat sayth neyther are the merits of man such that for them lyfe eternall is due of right neyther God doth iniury if he giue not the same vnto vs. ANSVVER I Confesse that our good workes is not worthy so much glory be Phisicall equallity for the rewarde is much more excellent nor the workes are if we consider them according to their substance trauails and continuance Yet notwihstanding they bring vvith them eternall glory as the Apostle sayth 2. cor 4. v. 17. For our light afflictions which is but for a moment causeth vnto vs a farre more excellent weight of glory Which workes as thy proceed from grace and the spirit of Christ is worthy of eternall lyfe with proportioned excellency of glory as such is betwixt the midst and the end the fight and the victory the race the vining for the workes of the righteous which truly we call worthy of eternall lyfe are midst and are most fitly ordayned to that end and of that same right ruell measured to wit in Gods diuine and supernaturall grace to which end such rewardes answers according to the right ruell of his prouidence Moreouer Bern saying That our merites according to themselue is not such that by them God by right is debter of lyfe eternall but to haue lyfe eternal through vvorkes is of his good grace and diuine promise therefore God hath obliged himself to recompense these good works done in grace if we consider togeather his ordination to worke good vvorkes and the promise of recompensation for good workes concludes that he is obliged himselfe to this recompensatiō to giue life eternal for ye working of good works and consequently man merites lyfe eternall and his vvorkes are such that doth merite and also receaues great iniury if God effectuat not his owne promisse in remuneration of his good workes OBIECTION YF we may merite any thing it redoundes to the iniury of Christs merites as thought it were not sufficient except they be helped of ours which is false And therefore vve reformed are scrupulous to graunt any merit and satisfactions to the Papists lest vve should seeme to doe iniury to Christ ANSVVER THe assumptiō is false because our merites absolutly hath power and vertue from the infinit merites of Christ and doth proceed come from him vvhich makes our merite acceptable yee also our merites are the workes of Christ which he himself vvorketh in vs by his spirit and according to the measure of his giftes giuen vs as teache S. Aug. Epist 105. And for that cause all their prayse worth redoundeth to the greater glory of Christ for that we affirme the merites of Christ to be of so great efficacy that not only they purchesse remission of sinnes and eternal lyfe but they haue merited vertue for vs to promerit and this promeriting maketh a place and redoundes to the prayse of Gods diuyne power vvho not ōly hath created all things and worketh in all things but also in all thing created hath giuen povver of vvorking how much more by the rest of his creatures hath he giuen power and frewill to man to merit eternall lyfe which is the end of his creation And therefore God requyres our merites for he would not apply to vs the merites of Christ yt by them vve might obtayne beatitude immediate of themselues for in so doing they shoul make vs slouthfull idle and the merites of Christ lesse famous and out of reputation but so they are applyed to vs that vve may obtayne immediate vertue to merit vvhich except vve vse the merites of Christ they should profite vs nothing to eternall lyfe As for your scruppels in the conclusion of this subiect they shal be discouered QVAESTIO XXXII Of Good workes done in respect of an eternall rewarde WHerefore doe the Papists teach that a man may doe and exhibet some good workes in respect of eternall reward seing this forme of doing is mercenary and ●●le Calu lib. 3. inst cap. 18. § 2. ANSVVER TO work good workes in respect of an eternall revvard it is both leesome honest and acceptable vnto God as is proued of the Psal 118. v. 112 saying I haue inclyned my hart to doe thy iustifications for euer for a revvard Therefore it is euident that Dauid in respect of a revvard had inclyned his hart to doe iustifications and to keepe the Lavv of God For the first principall cause of it selfe vvherefore the mynd of man is applyed and inclyned to follovv the commandenients of God is God and his will because God so willeth and commandes and this obedience and obseruance is due to his owne Maiesty but notwithstanding the second and lesse principall cause why they followed keeped the cōmādements is the hope of a reward or remuneration And albeit that Hereticks would make this subterfuge to turne ly for a reward vnto the end and to say for euer but this helpeth them not because immediatly ly goeth before whyle the Prophet sayth in aeternum for so in S. Hierome translation it is sayd inclinaui cor meum ad faciendas iustificationes tuas in aeternum propter reeributionem Moreouer Iohn Baptist and our Blessed Sauiour with his Apostles by his command for hope of eternall lyfe with this proposition beganne their preachings saying Doe pennance for the Kingdome of Heauen hath approced Matth. 3. vers 2. Lykewyse the Enuches are praysed of Christ Matth 19 vers 12. Who hath gelded themselues for the Kingdome of Heauen In which wordes most plainely Christ commendes pennance and purity of lyfe in respect of a more easy obteyning of beatitude for the end truely vnto which God hath created vs is eternall lyfe to which end as a mediat he hath commanded destinat and willed good workes to be done but who except he be more blockish nor a blocke and more stuped nor a stock will deny mediates which rightly Rulleth and directes his owne end that chiefly when a man is greatumly loued of God he will giue diligence in doing the same which he commandes for whome he vndergoeth his labours and paines cannot be frustrat of eternall lyfe for a merite and therefore to worke meritorious workes for