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
truth it did not belong vnto them 3 That after the canon of the Scripture was perfected yet neuerthelesse the inuocatioÌ„ of Saints was vnknowen and that yet notwithstanding Christians might beelâ—ued as Iohn witnesseth of his Gospel â—ap 20 ver 31. 4 Seeing the Apostles wrote all things necessary to saluation Act 20 27. Ioh 20 31 and the holy Scripture is such as maketh a man perfect to euery good work 2 Timoth 3 17. It followeth heereof that either these things are not true which are heere spoken of the scripture or that it is a lye that inuocation of saints is necessary to saluation 5 It followeth that inuocation of Saints hath none other grounds than lying miracles froÌ„ which God dehorteth vs De 13 2 3. 2 Thes 2 9. Isay 8 19. 6. It followeth also that all those papists doe impudently and against their conscience which being of Eckius his minde do go about to proue inuocation of saints by sayings of the Scripture 7 It followeth also that because inuocation of Saints is not contained in Scripture were it neuer so voidâ— of sinne yet no man were bound to accept of it The Scripture biddeth vs worship and pray vnto God alone 1 Thou shalt worship the Lord thy God him only shalt thou serue Mat 4 10 Deut 6. 13. and 10 20. 2. Call vpon Mee in the day of trouble Psa 50 15. 3. I will not giue My glory vnto an other Isa 48. 11. 4. Christ bid vs pray Our Father c. Matt. 6. 9. 5 Come vntoâ—e all ye that are weary c. Matth 11. 28. Hee is to be prayed vnto whom we may call vpon in faith But faith is by the Word of God Rom 10 17. Therefore because we haue no word to stir vp our faith with promise of being heard or to command vs so to do nay because it is an horrible sinne and religion forbiddeth vs to belieue on Saints doubtlesse it is vnlawfull also to pray vnto them But neither may wee pray vnto Saints as to mediatours because the holy Scripture doth ascribe the glory of mediation to none but to Christ alone 1. So he is called the Mediatour of the New Testament Heb. 9 15. 2. There is one GOD and one Mediatour betweene God and man which is the man Christ Iesus who gaue himselfe a ransome for all men 1 Timo 2 5 6. Now 1 This vnity is taken away if there be erected moe Mediatours 2 And the saintâ— gaue not themselues a ransome for vs therefore c. â— If any man sin we haue an Aduâ—cate with the Father Iesus Christ the iâ—st 1 Ioh 2 1. But Saints are noâ— Iesus Christ the Iâ—st â— Verily verily I say vnto you whatsoeuer ye shall aske the Father in My Name Hee will giue it you Ioh 14 13 16 23. â— No man commeth vnto the Father but by Me Ioh 14 6. By the doctrine of the inuocatioÌ„ of Saints Christians are bereaued of that confidence in the loue mercy of Christ the Sonne of God in trust whereof they ought to pray as if Christ were not truly a brother toward vs as if He were not mercifull and a louer of mankinde but such a one as would not be appeased and a fearefull Iudge euen to the repentant vnlesse hee were first pacified by some Intercessour or Saint The contrarie whereof is proued in Scripture 1 In all things it became him to bee made like vnto his brethren that he might bee As the Priest was a mediator betweene God and the peoplâ— so Christ in one and the same word is called a Priest a Mediator He. 2 17 18 mercifull a faithfull High Priest in things concerning God that he might make reconciliation for the sinnes of the people for in that He suffered and was tempted Hee iâ— able to suâ—â—ouâ— them that are tempted 2 Seeing then that wee haue a great high Priest which is entred into heauen euen It 〈◊〉 â—lâ—â— Sonne of God let vs holde â—aâ—â— our profession For we haue not an higâ— Prâ—est which cannot be touched with the feeling of our infirmities but was in alâ— things tempted in like sort yet without sinne Let vs therefore goe bouldly vnto the throne of grace that we may receiâ—â— merâ—y and finde grace to help in time oâ— neede Heb. 4 14. 1â— 16. 3. Wherfore he is able also perfectly to save them which come vnto God by him seeing he euer liueth to make intercession for them Heb 7. 25. 4 The Lord is gracious and mercifull slowe to anger and of great mercie Psal 145 8. Num 14 18. Yea and God the Father also is mercifull towards repentant sinners for the intercessioÌ„ of his Sonne so that there is no â—â—â—dâ— of the intercession of Saints 1. The Lord is ful of compassion mercie slow to anger of great goodnes He will not alway chide nor keepe his anger for euer He hath not dealt with vs after our sins nâ—râ—â—warded â—s according to our iniquities Heere the implacable popish god is not proposed vnto vs to whom wee should not daâ—e to come but by the medâ—ation of Saints For as high as the heauen is aboue the earth so great is his mercy toward theÌ„ that feâ—â—e him As far as the â—ast is fâ—oÌ„ the west so far hath he remoued our sins fâ—oÌ„ vs. As a father hath compassion on his children so hath the Lord compassion on them that feaâ—e him Psal 103. 8 9 c. 2 Hereto belong all the penitentiall fermoÌ„s of the prophets wherein God openeth his ready and willing minde Ezech 18 33 chap. and many other places 3 Paul in the 8 th to the Romans is wholy herein busied to shew vs with what confidence we should cometo God by his Son with the â—roâ—â—ings of the holy Spirit â—so that we should nothing doubt of the fauor of God toward vs. The â—iâ—â—â—cation of Saints is for this cause not to be â—oâ—n with be â—â—â—se the saints heare vs not yea they know not what is done on earth 1 Though Abraham be ignorant of vs Israel know vs not yet thou art our Father Isai â—3 â—6 â— Thus dooth the Prophet comfort Iosias Thou shalt bâ—â— put in thy graue in peace and thine eyes shall not see all the euill that I will bring vpon this placeâ— King 22 20. And because the most seruent prayers are often made without the voice or motion of the mouth and lippes but in the entralls of the heart and in the spirit if prayer bee directed to Saints hereby is deuine honour giuen vnto them as if they vnderstoode the thoughts of the heart which is proper to God alone 1 Thou alone knowest the hearts of all the Children of men 1 King 8 39. 2 I the Lord search the heart and trye the reines Ier 17 10. and â—0 12 Reu. 2 23. There are manie also in the popish catalogue of Saints of whom there is great doubt they be not glorified in Heauen And many of them
any other worke but by faith alone Doubtlesse neither single life nor mariage doth make vs either the more or the lesse accepted with God Paul doth so compare mariage and single life together that hee doth detract nothing from mariage before God 1 Cor. 7. 1 It is better to marrie than to burneâ— verse 9. 2 As the Lord haâ—h called every one so let him walke and so ordaine I in all Churches verse 17. 3 Let everie man abide in the same vocation wherein hee was called verse 20. And againe 4 Brethren let every man wherein hee was called therein abide with God verse 24. 5. Art thou bound to a wife seeke not to be loosed verse 27. 6 If thou takest a wife thou sinnest not and if a virgine marrie shee sinneth not verse 28. 7 If any man thinke it is vncomelie for his virgine if shee passe the flower of her age and neede so require let him doe what he will he sinneth not let them be married verse 36. 8. So then hee that giveth her to marriage doth well but hee that giveth her not to mariage doth better verse 38. Moreover when as Paul doth seeme to preferre single life before mariage he doth it not in this respect that it is more acceptable with God but in a particular respect because of the present necessitie and of the impediments of serving God more readily for at that time persecutions were riâ—e which were more troublesome to the married than to those which lived single and this appeareth by thâ—se places out of the same Chapter 1 I suppose this be good for the present necessitie I meane that it is good for a man so to be verse 26. 2. Such that is those that be maried shall haue trouble in the flesh but I spare youâ— verse 28. 3 I would haue you without care verse 32. 4. This I speake for your commoditie not to tangle you in a snare but that yee follow that which is honest and thâ—t yee may cleaue fast vnto the Lord without separation verse 35. 5. But she a widowe is more blessed if shee so abide in my iudgement verse 40. Now he speaketh heere of temporall happines There is no difference of respect before God either of those that bee single or those that be maried 1. God is no accepter of persons but in everie Nation hee that feareth him and worketh righteousnes is accepted with him Act 10. 32. 2. As Circumcision is nothing nor vncircumcision is nothing but the keeping of the commandements of God 1 Cor. 7 19. So is it rightly said of single life and marriage seeing wee doe not please God either because wee liue single or because wee are married but because wee are in Christ by faith 3. Their is neither Iewe nor Grecian there is neither bond nor free there is neither male nor female for yee are all one in Christ Iesus Galat. 3 28. Married persons haue so great promises in mariage as our Aduersaries will never shew were made to single life 1 The woman shall bee saved through bearing of children if they continue in faith and loue and holines with modestie 1 Tim. 2 15. 2. Blessed is every one that feareth the Lord and walketh in his waies c. thou Blessings of godly marriage shalt be blessed and it shall bee well with thee c. Loe thus the man is blessed that feareth the Lord the Lord out of Sion shall blesse thee and thou shalt see the Spirituall blessing out of Sion wealth of lerusalem all thy life thou shalt see peace vpon Israel thy wife shall be as the fruitfull vine Psal 128. Contrariwise our Aduersaries do dispute 1. I would that all men were even as I my selfe â—m 1 Cor. 7 7. Ans The Apostle doth not say this as if single men were more perfect or acceptable before God but as Paul saith I spare you because of the tribulation of the flesh It is therfore a fallacie from that which is spoken but in part and some respect to the same taken absolutely and in all respects 2. It is good for a man so to bee that is vnmarried 1 Cor 7. 26. Ans 1. Good is not there opposed to euil for then this should be the conclusion Single life is good therefore marriage is evilll but this would turne to the contumely of the Author of Matrimonie 2 Heere bee foure termes for the Antecedent speaketh of a corporall felicitie or good the consequent of a spirituall 3. Art thou loosed froÌ„ a wife seeke not a wife 1. Cor. 7 27. Answer 1. Paul addeth forthwith If thou take a wise thou sinnest not therefore the single man is not more perfect than the married 2. Still they commit the fallacie of taking that absolutely which is spoken but in part and some respect onely neither do they consider the words of Paul where hee saith for the present necessitie not for any future excellencie in heaven 4 They which haue wiues let theÌ„ be as though they had none 1 Cor. 7 29. Ans Paulspeaketh not in this place of the companie of man wife but admonisheth the married that in those perilous times wherein the confession of the truth of the Gospell is required they should not haue more care of their wiues than of Gods glorie and their owne salvation 5. The vnmaried careth for the thinges of the Lord how he may please the Lord but he that is married careth for the thinges of the world howe he may please his wife 1 Cor. 7 32. Ans 1. Hee speaketh not of perfection or imperfection before God but of commodities and discommodities or certaine Impediments which vse to happen in marriage for that the maried hath care and charge of providing necessary things of this life for his family which care who so might bee freed from without some greater or as great inconvenience on the other side might haue the more time and opportunity to bestowe himselfe wholly on heavenly Meditations but the like doth befall in all other estates wherein menne haue to deale with the affaires of this life So the Magistrate because of his great businesse in the commonwealth hath not so much liberty to apply himselfe to religion 2 A maried man may also serâ—e God neuerthelesse Otherwise Zacharie Elizabeth could not haue beene called iust before God Luke 1 6. Neither doth eâ—ery conueniency in a state make it by and by a more perfect state for else riches were a more perfect state than pouerty because a man hath meanes to prouide necessaries for his profession the more liberty to intende matters of religion and may bee liberall tâ— the poore yet the papists wil not say that the state of rich men is a state of greater perfection than the state of poore men 6 The vnmaried woman careth for the things of the Lord that she may be holy both in body spirit 1 Cor 7 34. Answ 1 This obiection is all one with that which went next before therfore let