power receaued from God 3 The word heere vsed translated by the Latine Interpreter potuisti signifieth to be able to do any thing somtime to be of strength or to be strong in doing any thing the meaning of the prophet is the they kept no measure but with all their strength and power committed sinne 9 The just man might offend and hath not offended and do evill and hath not done it Eccl. 31. 10. Therefore c. Ans 1 There is more in the conclusion than in the premises For all that follows is this that the righteous man might reframe from transgressing but it doth not hence follow that he could doe it of himselfe 2. The Author speaketh of an outward matter name ly the outward vse of money Therefore it is nothing to the purpose 3 If it be meant of spirituall matters never so much yet the argument followes not from a righteous and regenerate man whose will is freed by the Holy-Ghost to a man vnregenerate 10 I will sacrifice freely vnto thee c Ps 54 6. Answere 1 Againe this argument proceedes from a regenerate man to an vnregenerate 2 and that this willingnesse and voluntarie service was not in David of himselfe it is plaine because he could not of himselfe acknowledge his sinn of adulterie and manslaughter vntill he was admonished therof by the Prophet 11 Cornelius could of his owne accord prepare himselfe to the grace of God and dispose himselfe to the acknowledgement of saluation Act 10. 4 c. Ans Cornelius was before amongst the lewes instructed out of the Scriptures concerning the Messias so that onely hee did doubt of the person of the Messias therefore it is sayd of him that hee was a deuoute man and one that feared God c. and prayed God continually Verse 2 therefore this argument proceedes from a regenerate man to an vnregenerate For Cornelius did alreadie believe the sayings of the Prophets concerning the Messias but did not yet know that those things were fulfilled in Iesus Christ of Nazareth 12. Euerie Man that hath hope in God pargeth himselfe 1 Iohn 3. 3. Answere 1 Hee speakes of the regenerate which have hope and trust in God by faith 2 Neither dooth hee speake of their conuersion but of their renouation or sanctification which followes conuersion and hath his growth and increasing in the regenerate vntill the end of their lives This argument therefore hangeth not together but hath foure termes 13. If anie man open the dore vnto me I will come in vnto him c. Revela 3. 20. Therefore a man may aforehand dispose himselfe vnto grace by his free-will Ans There is more in the Consequent than in the Antecedent For this onely is sayde what the Sonne of GOD will doo to him which openeth the dore vnto him but there is never a worde sayde by what power the heart of man is opened whether by his owne or such as he hath received frō an other 14 Hee that standeth firme in his heart that hee hath no neede but hath power over his owne will c. 1 Corinthians 7 37. Ans Hee speakes of things meerely externall of marrying or not marrying Therfore this is impertinent 15 Euerie man as he hath determined in his heart c 2 Corinth 9 7. Ans 1 The speech is of the regenerate 2. And of externall matters that is of giving of Almes There are therefore fiue termes 16 Yet not I to wit haue wrought but the Grace of God as the Papists expound it hath wrought with mee 1 Corinth 15 10. Therfore our strength doth worke in our conversion and not God alone Ans 1 Paul speakes not of his conuersion but of the labour of his Ministerie by which GOD did worke 2. The text speakes of Paul being regenerated 3 Paul disables himselfe in respect of all things even those that concerne his ministerie and ascribes them to God alone in the wordes going before where hee sayth By the grace of God I AMTHAT I AM and his grace which is in me was not in vaine c. yet not I but the grace of God which is with me Heere is therfore made a great confusion of the tearmes or words 1 with mee that is I and God by ioynt working 2 with mee that is in mee 3. the regenerate 4 the vnregenerat 5 conuersion 6. Ministerie 17 We are Gods Cooperarii fellow-workers 1 Corinth 3. 9. Ans 1 He speakes of his ministerie not of his conuesiron 2 And if it could be racked to his renued state yet were it then an argument from the regenerate to the vnregenerate 3 The Latine and Greeke phrase is ambiguous and may either signifie that we are fellow workers with God or we fellow workers amongst our selues are the workemen of God This later is the plaine meaning of the place and therefore to avoyde ambiguitie it is rightly translated we together are Gods labourers 18. If man be so enthralled vnto sinne that hee cannot conuert of himselfe he cannot iustly bee accused of sinne vnles God will accuse nature Ans 1 God doth accuse nature not simply as it is in it selfe but in some respect as it is corrupted 2 The first man before hee fell had the power of his free-will which hee should haue preserued Man therefore is neverthelesse iustly accused of his corruption There remaine yet besides this first now ended three other questions moe in this matter of free will which wee must needes discusse 1 of Originall sinne 2. of the works of infidells 3 of Grace QVESTION 1. Of Originall sinne The Iesuites at this day doe denie that Originall sinne in vs is truly and indeede sinne which they doe least they should be constrained to acknowledge the great and horrible corruption of the power of mans nature Wee on the contrarie side do affirme that Originall corruption is a sin that no little or light one but a verie great one and that for these reasons Because the holy Scripture giveth plainly the name of sinne vnto it 1. Behold I was borne in iniquity and in sinn hath my mother conceived me Psalme 51 5. 2. Thou hast set our iniquities before thee and our secret sinnes that is originall sinn in the light of thy countenance Psalm 90 8 3 I knew not sinne but by the Lawe for I had not knowne luste except the law had sayd c. Rom 7 7. 4. Now if I doo that I would not it is no more I that doe it but the sinne that dwelleth in me Rom 7 20. Because seeing it is the fountaine well-spring of all actuall sinnes Originall sinne by reason of which all the rest are sinns shall much more be such it selfe Because Originall sinn or concupiscence rebelleth against the Lawe of GOD and is not subject thereto Romans 7 23. and 8. 7. But sinne is the transgression of the Lawe 1 Iohn 3 4. See more hereof in the 13 Chap of Concupiscence Contrariwise our Aduersaries reason thus 1 Sinne is not sinne vnlesse it bee
thing to fulfill the law in a certaine manner and after a sort that is according to the measure of begun and imperfect obedience and another thing to fulfill it perfectly Whereof this latter agreeth to Christ alone the other to the regenerate therefore there is more in the conclusion than is in the premisses For if our Aduersaries can shewe vs perfect loue in anie of the regenerafe such a loue as is required Luke 10 27 Deuteronomium 6. 5. then will we willingly yeelde vnto them the perfect fulfilling of the lawe 2 God commanded not impossibilities therfore Simile A rich merchant buyeth a tower of a Noble man at a great pricâ— Now before the buyer pâ—iâ— the mony he looseth all his wealth by gaming may hee that soâ—ld it now beâ— accuseâ— aâ— if hâ—e had made a coÌ„tract with the merchant which heâ— was not able to performe wee may perfectly keepe the Commandements of God Answ God commanded not impossibilities but to whom were they not impossible to man before his fall in the integritie â—f nature and endued with the Image of God But Paul sayth that the lawe was impossible to man after he had fallen Romans 8 3. Therefore God is not to be accused as is hee had commaunded things impossible to bee done but wee are to bee accused who haue lost the abilitie and power to performe them 3 His Commandements are not grieuous 1 Ioh 5 3. and my yoke is easie and my burden is light Matt 11 30 Ans 1 The Commaundements of Christ are easie to the faithfull because the regenerate doo obeye them with a willing motion of the Holy-ghost and not by constraint c. It is therefore a fallacie from that which is spoken but in some respect onely to the same taken absolutely 2 There is more in the conclusion than in the premisses For thus much onely followeth the Commandements are easie therefore Christians doe them not with griefe And yet this willing and readie obedience dooth not comprise in it absolute and full perfection 4 Those things which are burden some and impossible in the law doe not pertaine anie longer to the regenerate neyther are they tyed to them but to the possible things onely Answer 1. Seeing that this is sayde without Scripture wee may denie it with the same facilitie that it is affirmed 2 Paul acknowledgeth himselfe to be bounde to the Lawe of Concupiscence that forbiddeth luste which is one of the impossibilities in the lawe Therefore the Antecedent proposition is false 5 There bee in the Scriptures examples of perfect men as Hezekiah walked with a perfect heart 2. King 20. 3 the heart of Asah the King was perfect 2. Chron. 15 17. Answ 1 Perfection there is opposed vnto hipocrisie It is therefore perfection not absolutely but in some respect 2. This perfection of those Kings was imperfecte For Hezekiah is in the same Chapter accused of sinne and the punishments for sinne are denounced against him And of Asah it is recorded that he cast the prophet of the Lord into prison and that he trusted more in the helpe of the Phisitians than in the Lord c It is then a bad sequele to conclude from perfection in some respect and sort to absolute perfection which is without all spot 6 Zacharie and Elizabeth were both iust and walked in all the Commandements and ordinances of the Lord without reproue Luke 1. 6 Ans 1. It followeth not they are sayde to bee iuste therefore they are sayd to be iust by the workes and perfecte fulfilling of the lawe 2 For they are sayde to bee iuste in some respect that is for Christs merite 3 Their righteousnes in a holy conuersation is opposed to hypocrisie 4 They liued without reproofe before men but they were sinners before God For Zacharie sinned through vnbeliefe and therefore was made dumbe Therfore this reason is many waies faultie 7 If thou wilt be perfect c. Matth 19 21 Simile A sicke man thinketh himselfe â—ound and yet cannot stand vpon his feet his Phisitian to let him â—ee his disease bids him walke therfore he can walke therefore we may be perfect Answ Christ in this place by these wordes conuinceth the young man of imperfection so farre is he from decreeing and saying that perfection is possible as was declared before Chap 12. 8 The regenerate are called perfect Let vs as manie as be perfect be thus minded Philip 3 15. Among them that are perfect 1 Corin 2 6 The Scripture maketh a man perfect 2 Timoth 3 17. Ans 1 Paul speaketh of them which do acknowledge Christ not hypocritically but truly and are inflamed not with an hypocriticall but with a true zeale of amending their life and he speakes of such a perfection as befalleth the Saints of God who yet carie about with them the corrupt flesh There are therefore foure termes seeing that perfection in this argument is taken two manner of waies first for sinceritie opposed to hypocrisie and then for absolute and full perfection in everie point 2 As concerning the place For example the law is holy the law is proposed to sinners Therefore sinners also are holy 2. Timoth 3 17. the Scripture containeth perfect instruction of a holy life But it doth not hereof follow that the regenerate are perfect For no man liueth in all things according to the rule of the Scripture 9 The sinnes of the regenerate are veniall sinnes therefore they hinder not their perfection Answer 1 They doe not therefore become no sinnes because they be veniall sins neither doe therefore cease to be contained vnder sinne as their genus because they become of an other species than other sinnes bee 2 They are euen hereby conuicted of imperfection because they be veniall haue neede of pardone 2 No sinnes are veniall in the Papists sense QVESTION 2. The fond euasion of our Aduersaries doth giue occasion to this second question whilest they denie that Concupiscence and the first motions thereof be sinnes or haue the nature of sinne for they cannot but confesse that they remaine in the regenerate Wee on the contrarie side affirme that both Concupiscence it selfe and also the first motions thereof are sinnes in the regenerate and that for these reasons following To whatsoeuer thing the definition of a thing agreeth to the same agreeth the thing defined but the definition of sinne agreeth to Concupiscence therefore the thing defined which is sinne agreeth to it too 1 Sinne is the transgression of the lawe 1 Iohn 3 4. But Concupiscence swarueth from the lawe Therefore Concupiscence is sinne 2. The wisedome of the flesh is not subiect to the lawe of GOD neither indeed can bee Romans 8 7. But concupiscence rebelleth against the lawe of God Rom. 7 23. therefore it is a sinne The name of sinne is expressely attributed to concupiscence 1 Whilest it is forbidden in the tenth Commandement 2 Let not sinne raigne in your mortall body that yee should obey it in the lusts thereof
Malach 2. 7. Ans 1 Malachie there shewes what is the dutie of the Priests But that the Priests did not their dutie the verie next words following declare But you are gone out of the waye you have caused many to fall by the lawe c. verse 8. 2 This argument changeth the manner of the speech for the words are a commandement teaching what the Priests should doe but the Papists do vniustly turne them into words of promise iust as if a man should say God hath sayde thou shalt not steale therefore no man stealeth CHAP 4. Of Traditions THE word Tradition often times is simply taken for anie kinde of doctrine whether it be written or delivered by word of mouth But by the name of Traditions are such things also meant which were not written but onely delivered by word of mouth and so have beene from hand to hand conveyed to our age These kinde of Traditions are of two sorts Some containe Ceremonies of nature indifferent and changeable according to the circumstances of place and time which though they be not expressed in Scriptures yet because they are not contrarie to the same and are retained in the Church as things indifferent are not called into question But there bee other sorte of Traditions in Poperie which are contrarie to the Scriptures and whereof there appeares not so much as one step in the Scriptures such as are the Canon of the Masse Holy water a set number of prayers holy Candells and an infinite number more which are commeÌ„ded to the World vnder the glorious name of Apostolicke Traditions to the observing whereof as being Apostolicke all Christians are bound if wee will believe the Papists The question The state of the question then is 1. Whether besides the Scriptures the Apostles delivered some things by word of mouth only 2 Whether they delivered those things by word of mouth onely which at this day the Papists bragg of as of Apostolick Traditions We deny both the former wherof wee prove by the sufficiencie of the holy Scripture which containes all things necessary to saluation Whereof we have intreated before the later wee prove by these reasons following Because these their Traditions are contrarie to the Scriptures which we wil prove clearely hereafter But we may not thinke that the Apostles writt some things and delivered by word of mouth other and those contrarie to their writings Because in Pauls time such Traditions began to bee suspected in the Church which appeares by the words of S. Paul 2. Thessal 2 2. Be not suddenly moved from your mind nor troubled neither by Spirit nor by Worde nor by letter as sent from vs. Because it may be proved out of histories that such traditions had their first beginning some ages after the Apostles death Wherof see in particular Polidor Virgill especially concerning the Canon of the Masse de Inuererum lib 5 cap 11 c. It is proved by many manifest reasons that those bookes and Canons wherby they indevour to procure authority and credit to their Traditions are forged and counterfaite such as are the Canons of the Apostles the Decretalls the Decrees of Popes the books of Clement and Dyonisius Areopagita Neither do our aduersaries doubt but that many such Canons bookes are counterfeits Such Traditions of men are condemned by the holy Scripture 1 Because they are in cause as Christ witnesseth that in the mean time the CoÌ„mandements of God are neglected Mat 15 3 2 Because God is worshipped in vaine by the doctrines and precepts of men verse 9. 3. Because the Traditions of men cannot reach into the minde of God for my thoughts are not as your thoughts neither are your waies as my wayes saith the Lord For as the Heavens are higher than the earth so are my waies higher than your waies and my thoughts above your thoughts Isay 55 8 9. Whence it commeth to passe that those things which men admire for their singular holinesse do most of all displease the Lord God 4. Because such plants as are not planted of the heavenly Father shall bee rooted out Mat 15 13. Because wee must rely our selues wholly on the Word of God in worshipping of God and that onely must we doe which he hath commanded Neither may we add or diminish anie thing there from Deut 12. 32 neither may we decline from the commandements of God either to the right hand or to the left Deuter 28 14. Because the Traditions of men are deceipts or trappes Beware sayth Paul least there bee anie man that spoyle you through Philosophie and vaine deceite through the Traditions of men according to the rudiments of the World and not after Christ Colos 2 8. Contrariwise our Aduersaries doe argue 1 Brethren stand fast and keepe the traditions which you haue been taught either by word or by our Epistle 2 Thessal 2 15. Therfore our Traditions to wit the Papisticall are to bee received and kept as Apostolike Traditions Ans 1. All the Propositions are particular and it is such a kinde of absurde reasoning as this The Apostles delivered some things by word of mouth we have some Traditions therefore our Traditions are Apostoâ—ike 2. It is a fallacie from a part to the whole for when Paul wrot these things fewe of those â—hings which appertaine to the Canon of the New Testament were then written That â—herefore which Paul meant in respect of â—hat time when as al were not yet written that the Papists vnderstand simply even of that â—ime when the Canon was perfected when as â—ow wee have all things in the Apostles wriâ—ings which are needefull to bee knowen for â—aluation 3. There are foure termes in the syllogisme in the Maior are vnderstood Traditions doctrinall Apostolicke in the minor forged Traditions inuented long after the Apostles time 2 Christ did not altogether reject the Traditions of the Fathers where he sayth these things ought you to have done and not to have left the other vndone Luke 11 42. Answe Christ there opposeth the strict obseruance of Moses his law not of mens Traditions in outward small matters as in â—ithing of cumime mint the neglect of the principal duties of the first second Table both which should have beene ioyned together obserued as being both the commandements of God This reason therfore 6 is like a rope of land 3 When Paul and Timothy went through the Citties Tradebanteis they delivered or gave them for Traditions the decrees to keepe which were ordained by the Apostles Elders which were at Ierusalem Act 16 4. Ans 1 It followes not The Apostles 7 deliuered somethings therfore the Papisticall Traditions are Apostolicke There is no coherence in this reason 2 Paul and Timothie deliuered not vnwritten verities but those things which were decreed of the Apostles and then comprized in writing sent to the Church of Antioch The Papists therfore dispute from a written to an vnwritten Tradition 4 Paul saith that hee deliuered
Answer 1. The Epistle to the Hebrewes cap 8 vers 10 doth so expound these words that hee compareth together the constraint or coaction of the law of Moses to wit the involuntarie and enforced obedience and the renovation of the mind by the Spirit of the Gospell whereby the beleeuers by the Sanctification of the Spirit wrought by the preaching of the Gospell doe performe a willing voluntary obedience to God the wil of man being set at liberty by the Spirit of God and doe delight in the Law of â—od and haue no more stony hearts but fleshly tractable to performe obedience vnto their Lord. 2 What priuiledge soeuer is graunted by this gratious promise the Pope Cardinalls and the rest of that Hierarchie haue no reason to challenge it as proper to themselues seeing the Apostle applyes it as doth also the Prophet to all euen the least of Gods children They shall no more teach euerie man his neighbour saying know the Lord for they shall all know mee from the least to the greatest of them as it followeth in the next words Ierem. 31 34 and Heb. 8 11. 3 Yee are the Epistle of Christ ministred by vs and written not with inke but with the Spirit of the liuing God not in tables of stone but in the fleshy tables of the heart 2 Corinthians 3 3. Answ 1. Paul compares the commendatorie letters whereby some of the falâ—e Apostles did glory in their ministerie and the worke it selfe which ought to commend the work-man and shewes that he hath no neede of letters of commendation because the effect of his preaching in the Corinthians did testifie that his Ministerie ioyned with the holy Spirit was powerfull and effectuall It will by no meanes therefore hence follow that there is one inward and an other outward Scripture 2 The contrary doth rather follow hereof because the holy Ghost was powerful by the meanes of Pauls ministerie that therfore it was a mediate and not immediat word wherby it pleaseth him to save those that believe Rom 1 16. 4 Yee have no neede that any Man should teach you but as the same annointing teacheth you all things c. and you have an oyntment from him which is holy and yee haue knowen all things 1 Ioh 2 20 27. Therefore we must have recourse not to the Scripture but to the annointing of the Spirit Ans 1 That Saint Iohn speaketh of the annointing which Christians receive by the preaching of the Gospell these wordes do shew Let therfore abide in you the same which yee have heard from the beginning verse 24. Also I write no new commandement vnto you but an old commandemeÌ„t which ye have had from the beginning c. verse 7. Therefore S. Iohn dooth not teach that there is a two-fold Scripture but declareth that they were inlightned by the publike ministery of the Word endued with the Holy ghost that now they do know by those thinges which they had heard how they ought to behave theÌ„selues in all things 2 It is therefore no good conclusion from the publike mediate ministerie to the immediate writing of the Spirit seeing there bee foure termes 3. If such an inwarde writing had been sufficient what need had there bin of Iohns outward writing 5 All thy Children shall be taught of God Isai 54 13. Ioh 6 45. Ans 1. The Prophet Christ do speake of the knowledge of Christ which should be more plentifull in the new Testament than is was in the olde but never a whit of the inward and outward Scripture 2. If they mean an immediate teaching then fall they into the absurditie of the Enthusiasts Schwenfeldians if they meane a mediate teaching let them know that the holy Scripture is that medium that meanes which is able to instruct vs to Saluation 2 Timoth 3 17. 3. It were strange If the Papists would attribute this inward writing and gift of vnderstanding Scriptures which they claime by these places to the common lay people among them yet all these places are meant of all the faithfull vnder the gospell as it is evident by the words circumstances of the places cited CHAP. 6. Of Councells THE Papists in defence of their errors obiect vnto vs the authority of certain CouÌ„cells as sacred and such as may not bee gaine sayde We willingly imbrace those Councells whose decrees speake out of the holy scripture alleaged in his true meaning but if any where they swarue from the truth we think they ought to bee examined by the rule of the holy Scripture and do believe that no faithfull man is bound to stand to their authority if they decree any thing against Scripture But above all we detest their Idolatrous councells And that which I have sayd is built on these grounds following We reade in the holy scriptures that some Councells have erred 1 The Councell which was for the condemning of Christ Mat 26 27. 2 The Councell which condemned Peter and Iohn Act 4 5. 3 The councell which condemned Stephen Act 7. 4 The Councell that was gathered against Paul Act 22 23. Certain Councells celebrated in the time of the antient Fathers and afterwards have erred for example 1 Manie Councells forbade the Ministers of the Church to marrie contrary to the expresse Word of God 2 The Councell of Constance admitted the mangling of the Lords Supper 3 The Trent Councell hath confirmed Carte loads of errors So some other councells which for brevity sake I passe over in silence have either decreed false opinions or have approved them being inuented of others before Which to bee so our Divines have plainely proved in their severall Treatises Becavse some Councels disagree one with an other in their whole constitutions which See Erasmus in his annotatioÌ„s on the 1 Corinth 7 no man can deny who hath read and compared together the decrees of all the Councells Reade but the decrees of Gratian and thou shalt often times finde diverse and contrarie Canons concerning one and the same matter alleaged of him in the same distinctioÌ„ The Papists themselues receive not all things nor all Canons in all Councells Take for example the Canons which are caried about vnder the name of the Apostles Manie Canons of Councells are countersaite For the Bishops of Rome have beene conuicted of forgerie for corrupting the Canons of the Councell of Nice In one and the same Councell in divers copies the words number of the Canons are different Look the Tomes of the councells They be men that are gathered together in Councells and seeing they be men why may they not bee deceived and lye as the Scripture speaketh Psalm 116 11. for neither is the Spirit of God tyed to those persons Contrarily thus our Aduersaryes reason thus 1 All the faithfull were bounde to the obseruation of the Councell of Ierusalem Acts 15. Therfore they be bound to keepe the councels of Bishops Ans There is great difference between the Councell of the Apostles and
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
what is this to the purpose 5 Manie things are held and defended in the Church that is of Rome which are not in the Scriptures Answ For this verie cause they are forgeries deseruedly for the reasons before alleadged to be reiected 6 There are in the most auncient Councels which are approved and allowed on both parts constitutions which are not comprised in scripture but are receiued as being deâ—â—uered by the Church Ans 1 These constitutions belong to order and comelinesse and are not matters of faith Therfore this is nothing to the purpose 2 Neither are they proposed by the Councells as meritorious of eternall life but as things indifferent 3 And in Councells which wee approue of wee receiue those things onely which are not contrarie to the Word of God 7 Christ never commanded to abstaine from that which is strangled which notwithstanding the Apostles commanded Acts. 15 29. Nay they were abrogated and afterward brought vp by the Apostles Answ It is a fallacie from that which is spoken in some respect to the same taken absolutely and in all respects For the Apostles did not require this as a thing necessarie to saluation but did ordaine in some respect according to the rule of charitie in favour of the weake ones who might bee offended at Christian libertie vsed vnseasonably But the Papists contend for such constitutions as they make necessarie It is therefore an argument from that which is necessarie by an accident and speciall occasion to that which is of it selfe absolutely necessarie QVESTION 3. The question is what kinde of workes those bee which our Aduersaries doe call workes of supererogation Our Aduersaries commende them highly as making men perfect but wee haue some things to except against them both in generall and in particular as That which they presuppose as a grounde is Error 1 false that is that we can performe more than is required of vs by the lawe When yee haue done all things which are commanded you say wee are vnprofitable seruants Luke 17 10. It is contrarie to the article of sanctification which dooth not grant to any man in this life a perfect plenarie fulfilling of the lawe much lesse anie workes of supererogation Whereof wee shall speake in the next Chapter following Contrariwise our Aduersaries doe reason thus 1 Christ sayth if thou shalt supererogate anie thing c. Luke 10 35. Therefore he had reference heere to workes of supererogation Ans 1 In controuersed points of Religion wee may not play with allegories which haue no ground in Scripture 2. Christ doth there extoll the charitie of the Samaritanâ— who before had giuen money to the hoste to make prouision for the wounded man and with all promised him that if heâ— spent more in prouiding for him hee would repaie it But what is this to workes of supererogation 2 I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Colos 1 24. Ans He speaketh nothing of the perfecte keeping of the lawe much lesse of workes of supererogation but of that parcell of the Crosse which God layeth vpon the shoulders of the Church and the members thereof to bee borne of them that they may bee made like to the image of his Sonne Romans 8 29 For the meaning of Paul is onely this since that certaine afflictions are allotted to the CHVRCH that himselfe beareth a great part of them that the measure of sufferings may bee fulfilled in the mysticall bodie of Christ And what is this to the works of supererogation They faine that Christ hath brought vs a Error 2 new and more perfect lawe by adioyning Euangelicall councells to the lawe which is very false Because manie of those things which they call councells are indeed commandements and the explication of the morall law wherof manie also are comprised in the Lawe of Moses where the tenne Commandements are explained Christ was not a Lawgiuer but a Mediatour 1 The Lawe was given by Moses but grace and truth by Iesus Christ Ioh 1 17. 2 And therefore that hee should not seeme a Law giuer Christ iudgeth no man Ioh 8 15. 3 Therefore the preaching of the Gospell not of the Lawe is called the preaching of Christ and the Ministerie of reconciliation 2 Corinthians 5 18 19 20. This false assertion of our Aduersaries savoureth of Mahometisme For Mahomet in his Alcoran saith that Moses gave not so perfect a law that Christ gaue a more perfect law for that no man could bee saued by the â—awe of Moses but that Mahomet hath giuen a most perfect and absolute law Change this last name of Mahomet into the name of S Francis Saint Dominicke c. and it wil be the verie same thing Our Aduersaries reckon Povertie amongst Euangelicall Councells and workes of supererogation 3 Pouerty but falsely Because it is not a councell but a commandement that when neede so requireth we Mat 8 19 20 c 10 37 38 c. Lu 18 29 c. should part with al the goods of this life nay life it selfe for Christs sake But the Moonkish pouertie is farre from this The Moonkish pouertie is but a mockerie For therein the sweate of the browes layed vpoÌ„ everie man in his calling is changed for yearely and most certaine renenews and pensions for terme of life Contrariwise our aduersaries doe reason 1 CHRIST sayd to the young man who asked a councell of perfection If thou wilt bee perfect goe and sell all c Matt 19 21. Marke 10 20. Ans The whole text doth make it plaine that Christ woulde represse and pull downe the proude yong Pharisee that swelled with perswasion of his owne perfection and that he meant nothing lesse than to teach that perfection did consist in povertie Neither would Christ by this answer prescribe a common rule of attaining to perfection But as God prooued Abrahams obedience when he commanded him to offer his sonn which yet he would not haue done so Christ by enioining the young man poverty would bring to light his disobedience and idolatrous worshipping of money That so it might appeare that hee loued riches more than God and that therefore he lyed in bragging that he had kept the lawe They ground the counsell of vowed chastitie 4 Chastitie vpon the words of Paul Concerning virgins I haue no commaundement of the Lord but I give counsell 1. Corint 7 25 and he thas is able to receaue this let him receaue it Matthew 19 â—2 Ans 1. Pauls counsell in this place was not concerning perfection or of obtaining of eternall life but his counsell was fitted to the present necessitie that is for feare of persecution it is not then to the purpose 2 Paul left this counsell free at their owne choise neither did he lay a snare on their coÌ„sciences Wherein there is no agreement with the moonkish vowed chastitie 3. Christ Matthew 19 handleth nothing of the perfection of man but onely teacheth that