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
volume of Controuersies betweene the Protestants and the Papists CHAP. 1. Of the holy Scriptures The holy Scripture alone is the Iudge of all controuersies which arise in the Church and the most certaine rule of truth REASONS THE Prophet Isaie sendes vs in deciding of coÌ„trouersies of Religion to the law and to the testimonie Isai 8. 20. that is to the holy Scripture Christ in the controuersie of his person â—nd doctrine saith to the Pharisies Search â—he Scriptures c. they are they which teâ—tifie of mee Ioh. 5 39. Saint Paul greatly commendeth the holy Scriptures vnto vs saying The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnes that the man of God may bee absolute being made perfect vnto euery good worke 2 Timoth 3 16 17. The Citizens of Beraea iudged of Pauls Sermons opinions out of the Scriptures whether Paul taught such things as were agreeable to the holy Scriptures and are for that cause commended Act 17 11. Christ answered out of the Scriptures to the questions of the Pharisies Matthew 19 4 c. of the Sadducees Matth 22 31 c. of the perfect fulfilling of the law Luke 10. 26 27. of his diuinitie out of Psalme 110 Matthew 22 43 44. Whereas hee might haue confuted and confounded them with his miracles alone The Apostles confirmed all their assertions out of the Scriptures as did also the Euangelists Matthew speaketh often of the fulfilling of the Prophets and so decides the greatest controuersie that euer was concerning the Messias out of the writings of the Prophets So Peter also prooueth out of the holy Scripture that Iesus is the promised Messias the Sauiour of the worlde Acts 2 25 c. And Chapter 3. verse 18 c. and Chapter 4 verse 11 25 c. and Chap. 10 verse 43 Stephen fighteth against his aduersaries the Priests Pharisies Scribes with the weapons of the Scripture Acts 7. Paul in the controuersie of Religion which he had with the Iewes prouokes to the law and the writings of the Prophets Acts 24 14 and 26 22 27. The same Paul gathered the doctrine of Iustification out of the Scripture Romanes 1 2 3 4 and 10 Chapters Galath 3 and 4 Chapter and cleareth the controuersie of the person of our Sauiour out of the Scriptures Ephesians 4. Peter draweth Baptisme 1 Peter 3. 21 And other controuersed points betwixt the Iewes and the Christians out of the Scripture of the old â—estament The Epistle to the Hebrewesis wholly heerein occupied to proue the greatest controuersie of his time concerning Christ the only true high Priest out of the Scripture of the old Testament The same did likewise the ancient Fathers in the Church of God who confuted the Heretikes out of the holy Scripture and the ancient godly Counsels ouerthrew the Heretikes not by the opinions of men but by testimonies of the holy Scripture dulie waighed The Position of our Aduersaries The holy Scripture alone cannot be the Iudge of controuersies Their reasons are Because it is insufficient and containeth not all things which pertaine to faith Because it is obscure Because it is vncertaine and may be drawne either to this or that side Hence arise these questions following The first question Whether the Scripture be insufficient They affirme we denie that it is insufficient and that for these testimonies following These things are written saith Iohn that you might beleeue that Iesus is the Christ the Sonne of God and that in belieuing you might haue life through his name Ioh. 20. 31. Therefore those which belieue may attaine euerlasting life by those thinges which are left writteÌ„ in the holy Scriptures and so the Scripture is sufficient for the saluation of men Thou hast knowne the holy Scriptures of a childe saith Paul to Timothie which are able to make thee wise to saluation 2. Timothie 3. 15. All things that I haue heard of my Father haue I made knowne to you Iohn 15 15. The holy Scripture doth mâ—ke â—he man of God absolute and perfect to euery good worke 2 Timo 3 17. I kept back nothing but shewed you all the counsell of God Act 20 27. There can be moued no controuersie of Religion for which the Scripture hath not afore hand prouided a deciding or determining sentence therefore Saint Paul in the controuersie of Iustification calleth the Scripture prouident or fore-seeing Galath 3 8. Contrariwise our Aduersaries reason thus 1 The Apostles taught many things which are not written Answer 1. This is a begging of the question for this same thing is it which is denied Now a doubtfull thing ought not to bee proued by an other as doubtfull 2 The contrarie heereto is contained in the places of Scriptures before alleadged 3 The Apostles should heereby be conuinced of vnfaithfulnes as hauing kept back things necessary to saluation 4 Moreouer there is extant not one onely writing of an Apostle or Euangelist but more that that which is not contained in one may plainely be seene in other of the Apostles writings 2 I haue yet many thinges to say vnto you but you cannot beare them now Ioh. 16 12 Answer 1. It is a fallacie from that which is saide in some particular respect to the same spoken absolutely and generally in all respects for Christ speaketh of his Apostles not yet illuminated by his holy Spirit but he speaks not of them as beeing endued with the holie Ghost in the day of Pentecost That which the worde Now dooth plainely declare 2. While our Aduersaries argue from the Apostles not enlightened to the Church instructed by the writings of the Apostles there arise in the Syllogisme foure termes 3 Besides it was one manner of knowledge which the Apostles had before the day of Pentecost and an other after the receiuing of the holy Ghost therefore these different thinges ought not to bee confounded 3 Other thinges saith Saint Paul will I set in order when I come 1 Corinthians 11 34 therefore Paul did not write all things Answer Paul speakes of indifferent Ceremonies in the Church not of articles of Religion necessarie to saluation Their Argument therefore as the saying is is from the staffe to the corner 4 Manie thinges are not contained in the holy Scripture which are necessarie to faith Ans 1. This we denie it is the very thing in question therefore it is a begging of the question 2. Our Aduersaries play with the word Faith for they meane not a true and sauing faith whereof our question is but in a large sence they take the word Faith vnfitlie wrapping in the word Faith euery friuolous toy long after the Apostles time as it were yesterday obtruded vpon the Church of Christ and so from the two-fold signification of the word Faith there arise foure termes which hinder that there can be no iust conclusion 5 The Scripture saith nothing of Christs descension into hell Answere That is most false for the
blessing of God there are many excellent men indued with the knowledge of the tongues who do fitly properly expound the Phrases of the Scriptures 5 There be some customes of the former ages vnknowen vnto vs as that which is said 1 Cor. 15 29. of them which are baptized for dead Ans 1. Some therefore not the whole Scripture The argument therefore goes from a part to the whole 2 Those things pertaine not to faith but to some speciall Ceremonies of the Ancients which faith is never a whit the worse if it know not 6 The Scripture handleth heavenly and high matters such as our reason cannot comprehend Ans 1. By faith wee believe the heavens were made Heb 11 3. 2. The Scripture as much as may be descendeth downe and applieth it selfe to vs and our capacitie 3. Many things are simply to be believed which in this life wee know but in parte but in that which is to come wee shall know fully 7 Some things are handled mistically as the Revelation Ans 1 Such are not Articles of faith therefore wee may be ignorant of them without losse of Saluation 8 Some cannot beare strong meate Therefore in the Scripture some things are plaine and some things are not plaine Ans 1. This is an Argument from a particular to a Generall on this fashion Some things are not vnderstood of all therefore all the Scripture is to be accused of obscuritie 2. Because the weaker sort cannot beare stroÌ„g meate the faulte is not in the meate but in their weakenesse Therefore heere is the fallacie whcih Logicians call fallacia accidentis And the stronger in tracte of time may expound the obscure things to the weaker Question 3. Whether the Scripture bee vncertaine and pliable to any sense Our Aduersaries affirme wee denie it Because If the Scripture bee plyable to any side then it will follow that either God coulde not or would not speake more distinctly that his minde might bee vnderstood Neither of which can bee sayde without great blasphemy Wee have a most sure word of the Prophets not flexible and vncertaine 2 Peter 1. The Word of our God shall stand for ever Isay 40 8. But we could not rely vpon the word of God as most true most certain if the Scripture were flexible Heauen and Earth shall passe away but my word shall not passe away Luke 21 33. If wee must belieue this word then doubtlesse it must not be flexible doubtfull and mutable Contrariwise our Aduersaries reason thus 1 In expounding of the sayings of Scripture the best Interpreters the fathers of the church doe not agree therefore the Scripture may bee drawne into diuers sences and meanings Answ The Scripture is not the cause thereof which remaines alwaies the same both for Simil. As if the motion of the stars should therfore be said to varie to change for that Alphonsus Pâ—olomie haue not hit vpoÌ„ the truest motion words meaning but the cause is the weaknes of mans iudgement Whence it coÌ„meth that one vnderstands more than an other that one hath more clearenes of iudgment than an other that one is more or lesse furnished with knowledge of tongues than an other or doth lesse diligently compare places of Scripture together and waigh the things themselues by their necessary circumstances antecedents coÌ„sequents what went before what comes after so then the Scripture is not flexible but mans iudgment is diuers therfore let vs chuse the better and refuse the worse 2 But all Heretiks do alleage for themselues the Scriptures Ans I answer 1 as to the former obiection 2 That happens not by the fault of the Scripture but the fault is in Heretikes as S. Peter saith for that they wrest and offer violence to the Scriptures haling their opinions into the Scriptures 3 Vnlesse the Scripture were certaine and free from flexibilitie it could not confute any heresie therfore it is not vncertaine 3 The Copies of the bookes of Scripture might be corrupted by the Scriueners and such as copied them out or by the Iewes Answer From what may be to what is is no good argument 2 By comparing of ancient Copies as also by the Analogie of faith if any be corrupted they may be amended 3 Againe heere is the fallacie which they call fallacia accidentis wheras the Scripture seemes to be flexible and vncertaine but of it selfe it is not but by an accident to wit through some mens negligence 4 But the Hebrue Copy in many places agrees not with the translation of the seuenty Interpreters therfore it is corrupted by the Iewes Ans That disagreeing hinders not the certainty of the Scriptures for the translation of the seuentie Interpreters is not of absolute authority in the Church of God neither is to bee compared or opposed to the Hebrew Bible whereto as to the fountaine in the diuersitie of translations we must euer haue recourse And who can assure vs that that which comonly goes now a-daies vnder their name is the right translation of the seuentie wheras it may euidently be shewed that a great part of the Latine translation of the Bible is not Hieroms which notwithstanding is thrust vpon the Church of God vnder the name of S. Hierome for this the barbarousnes of the Latine translation and ignorance of the Hebrew tongue as also the diuersitie of the stile in diuers places compared together doe apparently in many places conuince CHAP. 2. VVHether the Scriptures ought to bee read of the Lay-people Our Aduersaries denie and wee affirme it for these reasons Because the Scripture dooth make a man â—bsolute perfect to euery good work Lay men haue need of it for this purpose as well â—s the Clergie 2 Timoth 3 17. The Lord commanded that the King who is a ciuill person should read in the book of the law all the daies of his life Deut. 17. The Epistles of the Apostles were written not onely to Bishops and Clergie men but to Lay men too as appeareth by the Epistle of Paul to the Galatians wherein he warneth his Hearers that they discerne betweene false and true teachers So both the former and later Epistle to the Corinthians speaketh manie things to Lay men So likewise the Epistle of S. Iohn where the Apostle saith I write vnto you litle children c. I write vnto you fathers c. I write vnto you young men I write vnto you Babes c. 1 Iohn 2 12 13 14. Peter wrieth to the Elect strangers dispersed abroad If therfore Epistles bee written to Lay men why should they not also be read of Lay men The brethren of the rich glutton were Lay-men whoÌ„ notwithstanding Abraham sendeth to Moses and the Prophets Luke 6. 29. This was fore-told by Isay They shall be all so Lay men too taught of God Isai 54 13. We haue examples hereof in the Scriptures 1 of the Eunuch who reade Isai the Prophet Act 8 28. 2 Then of the Beraeans Act
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
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
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
the vnmaried man wanteth many molestations whereunto they which liue in wedlocke are subiect They call Moonkish obedience vnder the rule of their founder the third evangelical counsell 5 Obedience but very shamelesly For they haue no one word whereby they can proue it vs out of the Scripture Because it is obedience performed not to Christ but to men Benedict Bernhard Francis Dominicke therefore it cannot receaue any reward of Christ True obedience commaunded in the word of God which is to be performed to God and men is heereby neglected for by this pretended obedience the obedience which is by vertue of the fift commaundement due to Parents and Magistrates is abolished and hath no place amongst Monkes They teach that these workes of supererogation Error 6 may bee communicated vnto others for a certaine summe of money or lands or other goods of the laitie which is false If one man might communicate perfection to another what neede was there of Christs incarnation Euery man shall giue an account for himselfe not for another Rom. 14. 12. Simonie is committed when heaven and heavenly goods are sold for money Acts. 8. 20. By this meanes the poore should bee debarred from salvation because they are not able to buy the Moonkes workes of supererogation whereas notwithstanding Christ preached the Gospell to the poore Matth 11 5. CHAP. 13. Of Renovation or Regeneration and the obedience which is begun in the iustified and the regenerate QVESTION 1. THE question is not heere whether the regenerated be bound to doe good workes for that is confessed by both sides but whether the good workes of the regenerate such as they be in this life in keeping of the law be so perfect that if God would deale with them in judgement hee could finde nothing in their good works which hee might rightly and justly condemne Our Aduersaries holde the affirmatiue wee defend the negatiue part vpon the grounds following The very nature of the lawe wherein the regenerate are exercised if it bee rightly and thoroughly waighed doth take away perfection from men even from the regenerate as they be in this life 1 The law is a burden that canot be born of any neither regenerate nor vnregenerate as peter saith the law is a yoak which neither our Fathers nor we namely the regenerate the Apostles were able to beare Act 15 10. 2. Christ did that which was impossible to the law Rom. 8 3. 3 Hee that keepeth the whole law and yet faileth in one point is guilty of all Iam 2 10. 4 The law is spirituall but I Paul regenerated am carnall sold vnder sinne Rom. 7 14 for Paul was not as yet in this life altogether spirituall 5. The lawe requireth the whole heart soule and all the powers of man which no man can performe Luke 10. 27. Deut. 6 5. 6. The law reckons Concupiscence in the Catalogue of sinnes which is not yet taken away but remaineth in the regenerate This is proved also by the complaints of regenerate men in the Scripture who complaine of the weakenes and corruption of the flesh which hindereth the perfection of good workes and doe therefore desire to auoide the iudgement of God 1. All our righteousnes is as filthy clouts Isai 64 6. 2. Enter not into iudgment with thy servant for in thy sight shal none that liveth Paul doth not only acknowledge that the first motions of Concupiscence are remaining in the regenerate but that they were also euils wherw t himselfe was cūbred when he saith the evill that I would not that do I. be iustified Psal 143 2. 3. Who can vnderstand his faults clense me from secret faults Psal 19 12. 4. I allowe not that which I doe for what I would that do I not but what I hate that doe I to will is present with mee but I finde no meanes to performe that which is good for I doe not the good thing which I would but the euil which I would not that doe I. c. O wretched man that I am who shall deliver me from this bodie of death Rom. 7 15 18 19 24. 5. Not as though I had alreadie attained to it c. Philip. 3. 12. 13. Where Paul doth manifestly affirme that he hath not as yet attained to full perfection 6 I know nothing by my selfe yet am I not thereby iustified 1 Corinth 4. 4. for God seeth many sinnes in vs which are vnknowne to vs but are not hid from God 7 My power is made perfect in weakenes 2 Cor. 12. 9. 8. If we say that we haue no sinne wee the regenerate Iohn and his auditors wee deceaue our selues and truth is not in vs. 1 Ioh. 1. 8. 9. Therefore the children and Saints of God pray forgiue vs our trespasses and therefore because thou hast pardoned my sinne in hope of the like by mine example shall euery one that is godly make his prayer vnto thee in a time when thou mayest be found Psal 32. 6. Because there remaineth still in the regenerate the flesh which desireth fleshly and carnall thinges but carnall desires doe not agree with the law of God 1 But I am carnall Rom. 7 14. 2. I doe not the evill but the sinne that dwelleth in me doth it Rom. 7. 17. 3. I know that in me that is in my flesh dwelleth no good thing Rom. 7 18. 4. If I doe that I would not it is no more I that doe it but the sinne that dwelleth in me Rom. 7 20. 5. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members Romaines 7. 23. 6 I my selfe Paule regenerated in my minde serue the law of GOD but in my As much as is added to vs so much is taken frō Christ Not we but Christ did those things which belong to the perfect keeping of the law flesh the law of sinne Rom. 7 25. Because the doctrine of our perfect fulfilling of the law is contrarie to the full and perfect merite and obedience of Christ for 1. If wee could haue perfectly kept the law what neede was of Christ and why should Paul abandon all his owne righteousnes Philip 3 8 9. c. 2. That that was impossible to the law in as much as it was weake because of the flesh see our imperfection God sending his sonne in the similitude of sinfull flesh c. Rom 8. 3. 3. After our first recōciliation with God Christ should be vnto vs vnprofitable and fruitlesse because they who were reconciled and alreadie regenerated might by themselues satisfie God that they should not haue any more any neede of a Mediatour and intercessour which to say is in Scripture absurd Contrariwise our Aduersaries doe dispute 1. He that loveth his neighbour hath fulfilled the lawe and loue is the fulfilling of the lawe Romanes 13. 8. 10. but the regenerate haue loue therefore they do perfectly fulfill the law Ans 1. It is one
Peter neither can they certainly say who was his successor the different opinions are these 1. Platina Sabellicus Epiphanius reckon thus 1. Peter 2 Linus 3. Cletus 4. Clemens 5. Anacletus 2 Eusebius Irenaeus Hierom reckon them thus 1. Peter 2. Linus 3. Anacletus 4. Clemens 5. Of Cletus they say nothing 3. Damasus the Tomes of the Counsels Mariaâ—â— Scotus Caranza doe reckon them thus 1 Petrus 2 Clemens 3 Anacletus 4. Onuphrius reckoneth them thus 1 Peter 2 Linus 3 Clemens 4 Cletus 5 Anacletus Caranza saith In a matter so intricate I leave the defining therof to the iudgment of the Reader Summa concil pa 13. Amongst the Ecclesiasticall Writers some doe reckon fewer some reckon moe Bishops so that they agree not in the nuÌ„ber Because the Church of Rome in respect of this succession hath not anie where in â—he holy Scriptures any prerogative given her aboue other Churches They are not the sonnes of the Saints as â—he Canon lawe confesseth which possesse â—he roomes of the Saints but they that pracâ—se their works nether doth the See make a Biâ—â—op but a Bishop maketh the See as also the â—ace doth not sanctifie the man but the man both sanctifie the place Distinct 40 cap â—ulti Sacerdotes c. But the Pope is not the â—ccessor of Peter neither in doctrine nor in â—anners 1. Not in doctrine Peter taught thus There is giuen no other name vnder heaven whereby we must be saued but by Iesus Act. 4 12. The pope hath other names that men may bee saued by the merites of Saints the virgin Mary Iohn Baptist the holy Martyrs as also Francis Dominicus c. Peter To him that is Christ gaue all the Prophets witnesse that through his name all that belieue in him shall receiue remission of sinnes Act 10 43. The pope Sinnes committed after Baptisme are not remitted but are recompenced for by vs not because we belieue in Christ but in our works Peter acknowledgeth one onely foundation of the Church euen Christ the corner stone Math 16 16 1 pet 2 6 The pope placeth himselfe for the foundation and corner stone of the Church Peter Submit your selues to all manner of ordinance for the Lords sake whether vnto the King or vnto Gouernours c 1 peâ— 2 13. The pope would haue all Kings and Emperours subiect to him Peter ascribes vnto Christ that hee is the Shepheard and Bishop of our soules 1 Pet. 2 25 and the chiefe or head Shepheard 1 Pet. 5 4. The pope takes it to himselfe that hee is the pastor of all soules and the head Shepheard Peter Baptisme is the stipulation or taking to witnesse of a good conscience 1 pet 3. 21. The pope The state of Monkerie is equall See Aquiâ— as lib 4 〈◊〉 distinct 4 art 3. to Baptisme and Christians that haue fallen into any sinne after Baptisme cannot comfort their consciences by their Baptisme although they repent Peter If any man speake let him talke as the words of God 1 pet 4 11. The pope If any man speake let him speake our Traditions of men Peter Feede the flock of God not for filthie Venalia nobis Templa Sacerdotes Altaria Sacra Coronae Ignis Thura preces Coelum est venale deusque Mautuâ—n lukers sake 1 pet 5 2 The Pope Wares of all sorts are heere to be sold Buy what yee will for money downe told Churches Priests Altars Offerings Crowns We passe for quicke sale all Cities and townes Fire frankincense Dirges pardons froÌ„ paine Hell HeaveÌ„ God the Devil we give al for gain 1 Peter not as though ye were Lords over Gods heritage 1 Pet 5 3. The Pope will bee Lord over Angells Church and Christian Monarchies c. Peter Resist the devill steedfast in the faith 1 Pet 5 9. The Pope Resist him by consecrated candles holy water the signe of the Crosse moonkish weede c. Peter Make your calling and election sure by holines and good workes 2 Pet 1 10. The Pope seeke for your iustification before God by good workes Peter we followed not deceivable fables when wee opened vnto you the power and comming of our Lord Iesus Christ 2 Pet 1 16. The Pope hath canonized the fabulous Bookes of Dominick and the conformitie of Saint Francis as also the lying Legends are yet set abroade to sale And more over hee hath gone about to confirme the most of his trash by fables Peter we haue a most sure word of the Prophets to which ye do well that yee take heede 2 Pet 1 19. The Pope dooth no otherwaies runne away from the scripture than the devill is supposed to doe from the signe of the crosse But and if we would further compare the Popes decrees with the doctrines and writings of the other Apostles we should finde that they differ as farre as Heauen and hell 2 Peter and the Bishops of Rome differ very much in manners Peter inueigheth against them which live luxuriously delighting themselues in their deceiuings c. having eyes full of adulterie 2 Pet 2 13 14. The Pope feedes a great number of such massing seruants of his owne Peter lived in humilitie The Pope in more than Ruffian-like ryot Peter carried himselfe as a Minister or seruant to others The Pope behaueth himselfe as Lord of Lords Peter caried about a wife with him i. Corinthians 9 5. The pope abhorreth mariage in priests Peter condemned Simonie Act. 8 20 c The pope for money selleth Indulgences Bishoprickes Palles Bulls and all thinges are ordered for the scraping of money and the wiping of others of their substance See the popes a A book openly set to sale wherein is the price of absolutioÌ„ for most hai nous sinnes whereof Espencaeus coÌ„plaineth most pittifuâ—ly in Tit. cap. 1. Digress 2. taxa paenitentiaria 6 Peter was godly holy honest chaste c. The pope hath in the Genealogie of his succession Thieues Magicians Southsaiers Witches Adulterers WhoremoÌ„gers Warriours and what not Contrariwise our Aduersaries doe reason The Fathers called the Bishops of Rome the successors of Peter Answer 1. They were better Bishops then than they bee nowe a-daies The ancient Bishoppes of Rome the most of them were holy Martyrs the late ones voluptuous persons 2 And all godly and good Bishops are the successors of the Apostles in office not only the Bishop of Rome if he were good and godly 3 The Fathers also called Rome the purple colored whore Hieron to Marcella and Augustin â—â— Ciuit. Dei lib 8 cap 22 and other An other or the first Question coincident with the former Who the Pope is I Answere He is Antichrist Because all things which are foretolde of Antichrist in the holy Scriptures are fulfilled in the Pope Hee is called in the Scriptures an Aduersarie that opposeth himselfe against Christ Now the Pope opposeth himselfe against Christ manie wayes as for examples sake 1. Christ commends the holy Scripture Ioh 5 39. The Pope calleth it the matter of
strife a dead letter 2. Christ condemneth the Traditions of men Matth 15 3 c. But the Pope diggeth out of their graves Traditions long since buried commendeth them highly and bindeth mens consciences vnder the paine of excommunication to obserue them 3. Christ saith out of the heart proceede evill thoughts Matth 15 19. so that the heart is as a corrupt fountaine The Pope saith man is not so corrupted by the fall of our first parents but that hee hath still free-will as well to good as to evill 4. Christ so expoundeth the lawe that it is impossible for vs to keepe it Luke 10 27. with all thy soule with all thy strength c. But the Pope saith the law of GOD may be fulfilled by man 5. Christ received them which believed as Thy faith hath made thee whole Luke 7 50. But the Pope contendeth that faith alone iustifieth not but that we have neede of good workes to our iustification 6. Christ saith when yee have done all that is commanded you say wee are vnprofitable seruants Luk 17 10. The Pope saith consecrated persons over and aboue the fulfilling of the law do also workes of supererogation which they may bestow vpon others as having no neede of them themselves 7. Christ saith verely verely I say vnto you hee that believeth in me hath life everlasting loh 6 40 47. But the Pope layeth at him with a curse who perswadeth himselfe that hee ought certainely to believe without doubting that he is the heire of eternall life 8 Christ sayth that that goes into the mouth defileth not a man Matth 15 11. The Pope saith that a man is defiled by eating the meates which he hath forbidden 9. Christ sayth Drink ye all of this Mat 26 27. The Pope saith Drinke not all but onely Priests So likewise the life of Christ the Pope are directly opposite but wee will not treate of that now Because hee exalteth himselfe against all that is called God For he takes vpon him to alter the Word of God and the Sacraments as is prooued in this whole booke throughout The Pope sits in the Temple of God as a tyranne captiuating Emperours Kings Princes and the Consciences of men vnder his tyrannie The Pope sheweth himselfe as if he were God which hee hath done in accepting of the flatteries of his retainers which are contained in the Canon Lawe and in the books of the Canonists as followeth 1. That the Pope can doe all things above law contrarie to lawe and without lawe Bald. ad caput cum super num 1o. Extr de caus posses et propt 2. That he hath the same consistorie and the See Baldus in C. cum super de causa Propt et pos Lib cerem Pon. 1 li. tit 7. same tribunall seate with God 3. That to him is given all power in Heaven and in earth 4. If the Pope neither respecting his owne nor his brethrens saluation should by heapes drawe innumerable soules with him into the pit of hell c. yet may no man say vnto him what doest thou Distinct 40 cap Si Papa 5 The Pope is god Felinus as also in the Canon lawe Distinct 96 cap. Satis 6 The Pope is the Christ or anointed of the Lord. 7 The Pope may change the forme of the Sacraments delivered by the Apostles Archidiaconus 8 The Pope can doo those things on earth which God can doo in Heaven August Berovius in C. cum tu num 1 de vsuris 9 The Pope hath no peere but God the same Berovius in Rubric de offic de leg n. 10. And many other things which it were ouerlong to rehearse If the Pope approove not these glozing flatteries why doth he not condemne them why doth hee not forbid them why doth hee not accurse them As Herod therfore which rejected not the impious acclamations of the people was therefore guiltie of their blasphemies before God and perished very miserably so the Pope in that he condemneth not the impious flatteries of the Canonists he approueth them is guiltie of eternall damnation and shall bee tormented with Herod for ever in Hell The comming of the kingdome of Poperie is by the working of Satan with miracles and lying wonders whereof all Popery hath been and yet is full as wee reade that manie such lying wonders haue beene of old descried and punished by the Magistrates The Pope worshippeth his God Mauzzim that is the masse with gold silver pretious stones as Daniel prophecied of Antichrist And if the hire of money were denied the masse would fall to the ground of his owne accord The Pope cares not for the desires of Women but forbiddeth mariage vnto Priests And therefore maintaineth a doctrine of deuills 1 Tim 4 3. Hee hath taken away the daily sacrifice withdrawing those praiers froÌ„ Christ which he hath caused to be offered vnto Saints And hath defiled the true worship of God with mens traditions and superstitions and intolerable idolatrie This was doubtles to abolish the daily sacrifice These and such other things declare that the Pope is not the successour of Peter nor the Vicar of Christ but the Antichrist whoÌ„ the Lord Iesus shall consume with the spirit of his mouth c. 2 Thessal 2 8. Hitherto therefore we have maintained the authority of the holy Scriptures against the vaine Traditions of the Papists against Enthusiasmes or inspirations councells not rightly celebrated the counterfaite name of the Church and the falsely pretended authoritie of the Pope of Rome The Popes them selues then are not the Iudges of controuersies but the partie accused before the tribunal of the Church the Church is the Iudge the voice of the Church is the Scripture which alwaies speaketh by the rule whereof â—ll whosoever they bee are bound to give â—nswere and make their account vnto God â—t is therefore good reason that no other rule â—f truth should bee accepted of sauing the â—cripture according to which all opinions â—nd constitutions are to bee examined and â—dged in the Church CHA. 9 Of Freewill QVESTION 1. OVR Aduersaries that they might the more strongly vrge iustificatioÌ„ by works doe falsely affirme 1 that a man not regenerated or conuerted 2 even after the fall of Man hath remaining in him so much power 3. in his will vnderstanding 4. in matters spirituall and such as pertaine to the saluation of the soule that he can begin his conuersion 5 of and by himselfe and so deserue a more plentifull grace of iustification This we denie for these reasons ensuing Because the Scripture calleth vnregenerate men dead men 1. And you that were dead in sinnes and trespasses c. Ephesians 2 1. 2. When we were dead by sinnes hee quickned vs. verse 5. 3. Give your selues vnto God as they whicâ— are alive from the dead Rom 6 13. Because the Scripture compares our will vnto servitude 1. Impenitent sinners are holden captiue of Sathan at his will 2 Tim. 2 26. 2. If you continue in my
some others should signifie habituall or inherent righteousnes would it thence necessarily followe that it should haue the same signification in the article of Iustification 4 Deferre not vnto death to bee iustified Ecclus. 18. 21 therefore there is habituall righteousnes gotten by many actions Ans 1 The meaning is deferre not to bee conuerted and reconciled with GOD c. Therefore this argument hangeth not together 2. If to iustifie bee all one with the author of that booke as of vniust to make iust then an absurde sense would followe from the same wordes in the beginning of this chapter The Lord onely iustificabitur shall bee iustified that is by the former interpretation of an vniust God shall be made a iust God by an infused habite 5 Hee that is iust iustificetur let him be iustified still Revel 22 11 therefore iustification consisteth of an habite Ans 1 The speach is figuratiue for by a Synecdoche the whole is put for the part or the cause for the effect for hee speakes of Renovation vnder the name of iustification which the words next following added by way of explication doe declare and hee that is holy let him be made holy stil Sanctificetur adhuc 2. from Renovation to iustification no conclusion can be made but by foure termes QVESTION 2 Whether the grace of Iustification bee bestowed equally vpon all them that be iustified In this question the controversie is not about Renouation which may and ought to receiue growth and increasing all our life longe neither is there controuersie about the gifts of the holie Ghost bestowed vpon them who are iustified but about that righteousnesse by the which wee are said to be iust before God and are reconciled to God through Christ Our aduersaries affirme that this iustice or righteousnesse is not equall and alike in all them which are iustified and that it doth receiue increase according to diuersitie of persons and times but we vtterly deny it for these reasons Because our righteousnes whereby we are iust before God is not our owne but is the righteousnesse of Christ for hee is made vnto vs of God righteousnes and sanctification 1 Corinth 1 30. Nowe Christ is receiued by faith of all them that truely beleeue not in part but wholly with all his merite Peter writeth to them which had receiued like pretious faith with him amongst whome those were also which were weake in the faith 2 Pet 1 1 So Christ giueth to them which beleeue not an halfe but a whole and entire iustification for he promised to them that beleeue eternall life and eternall life is not giuen to them who are iustified in part onely but to them who are wholly iustified Ioh 3 15 36 and 5 24. and 6 40 47. and 17. 2 and 20 31. Act 4 12 and 10 43 and 51 11 c. Christ was the same to Peter as he was to Paule as he was to the father of him that was possessed Marc. 9 23 c. to the Samaritan woman Iohn 4. Neither is he diuerse of one kind or degree to on of an other to an other according to the difference of men and their faith So the man sicke of the palsie was iustified wholly and not in part by one act so to speake complet and finished at one and the same instant Matt 9 2 the Publican Luk 18. 13 14. the theefe Luke 23 40 c the sinfull woman that annointed Iesus Luke 7 38 c Contrariwise our aduersaries do reason thus 1 To euery one of vs is giuen grace according to the measure of the gift of Christ Ephes 4. 7. therefore c. Ans Paull speakes not of Iustification but of the gifts bestowed vppon them which are Iustifyed for the adorning and edifying of the Church as the wordes following do declare There are therefore foure termes in this argument for in the Antecedent the word grace is taken for a gift of the spirit in the consequent for iustification 2 There are diuersities of the gifts of God 1 cor 12. 4. Ans He speaketh of gifts which are bestowed vpon them who are iustified and so iustification is presupposed to goe before as already hath beene said And hereof there is no controversie IustificatioÌ„ is on thing and the strong and weake apprehending or laying â—ould of it is an other 3 Iustifying faith is stronger in some men and weaker in others Ans 1 Yet there is the same obiect totall and not partiall of faith whether it bee strong oâ— weake to wit Christ Iesus whole entire with his most holy merits which is our righteousnes Peter calleth faith like precious 2 Pet. I 1 because there is the same obiect apprehended or laid hold on by all although without all doubt all to whom hee wrote had not the like strength and firmenesse of faith which Peter had and Christ yeelded himselfe to bee receaued or laied holde on by a weake faith Marke 9 23 24 c. Isai 42 3. as was aforesaid 4. We are commanded to pray for the increase of Gods gifts therefore c. Ans Wee are commaunded to pray for Note The Papists doe stil coÌ„found iustification with renovation or sanctification the increase of the gifts of renovation or sanctification but not of iustification Question 3. VVhereas Renovation doth concurre together in Iustification and faith cannot bee without good workes it is questioned What that is whereby the righteousnes of Christ is apprehended of vs whether it be faith or good works The Papists ascribe it to good works but we proue that justification may not bee graunted or attributed to good works by these reasons Because good workes are not accepted of God vnlesse they bee done by men that are iustified therefore iustification goes before good works by the order of nature which order is inverted if iustification be ascribed to good works Because good works onely in them which are iustified please God and so iustification goeth before works Now if wee will be iustified the second time by workes that come after what is this else but to doe that which is already done Iustification by works doth derogate from Christ so much as is attributed to our works for if wee could haue beene iustified by our works what neede was there of the merite of Christ who alone hath made satisfaction for all our sinnes 1 I haue troden the Wine-presse alone and of all the people there was none with me Isai 63 3. 2 The bloud of Iesus Christ his sonne clenseth vs from all sinne 1 Ioh 1 7. 3 Hee not our good works is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world 1 Ioh. 2 2. 4. Among men there is none other namâ— vnder heauen whereby we must be saved Act 4 12. Iustification by workes taketh away the certainty of Salvation which the Scripture proposeth vnto vs. 1 Because wee know not what and howe many workes are necessarily required as
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
8 c and 51. 16. Where the true sacrifices are not defined by the worke wrought but such as come from a person contrite and humbled and which is in favour with God Contrariwise our Aduersaries doe reason 1. Though the person bee not in favour yet the worke it selfe is good Answere The worke hath a double respect either as it is considered in it selfe whereof wee speake not heere or as it is considered in an other According to this latter respect the worke is considered together with the worker and so the work which is good in it self is polluted by the impure and impenitent worker Whereof we spoke more afore 2. The worke of Ahab though an hypocrite pleased God when he humbled himselfe 1 Kin. 21 29. Ans As Ahab did not truly repent so neither was there any thing meant as concerning eternall salvation but onely of the diminishing and mitigating of temporall punishments Now our question is of workes which as our Aduersaries thinke merite everlasting life they argue therefore verie fondly Question 2. Whether workes and services of mans choise and tradition having no warrant in the holie Note The state of the Controuersie is not of things indifferent such as pertaine to order in the Church but of the true manner of worshipping God Scriptures doe please God and be to be observed as necessarie to justification Our Adversaries hold this affirmatively laying so great a necessitie vpon those traditions that often times a man shall be judged to haue sinned more greevously for transgressing one of those traditions than for neglecting some of Gods commandements but wee out of the word of God doe reject these wil-worships Hitherto may be applied those arguments which were brought before chap. 4. against traditions Because to appoint and define the service of God belongeth to God alone and not to any creature whatsoeuer 1 Hence it is that the Lord doth set this preface before the 10 Commandements as it were to procure authority to them I am the Lord thy God Exod 20. 2. 2. God not wee hath ordained good workes that wee should walke in them Ephes 2 10. 3 Proue what is the good and acceptable and perfect will of God not of men Rom 12. 2. 4. Teaching them to obserue all things whatsoeuer I haue commaunded you Math. 28 20. The will of God is perfectly declared in the holy Scriptures that wee haue no neede to make choise of new services for him 1 For the Scripture doth instruct a man that he may be absolute being made perfect vnto all good workes 2 Timothie 3 17. God will not haue any man to depart from this his revealed will or to adde any thing thereto or to frame or invent any new things beside 1. Yee shall not doe euery man whatsoeuer seemeth him good in his owne eyes but whatsoeuer I commaund you take heede yee doe it Thou shalt put nothing thereto nor take ought there from Deut. 12. 8. 3◠2. Take heede that yee doe as the Lord your God hath commaunded you turne not a side to the right hand nor to the left Deut. 5 32. 3 Seeke not after your owne heart nor after your owne eyes Numb 15 39. 4 Thou shalt not turne away frō the law to the right hand nor to the left Iosu 1 7. Because GOD doth witnesse that such works are very displeasing vnto him 1 By the example of the Israelites who of a good intent did erect for Gods glory Groues Temples high places Altars c. 2 So those who would without the cōmaundement of God imitate the fact of Abraham in offering vp his sonne are most sharply reproued by God 2 King 16 3 and 17 17 and 21. 6. and 23. 10 c 3. Saul in sacrificing without the commaundement of God offended 1 Sam 13. 9. 10. 11. 4. In vaine they worship mee teaching for doctrines the precepts of men Matth. 15 9. By these services of mens choise and devising it commeth to passe that the commandements of GOD are neglected as Christ shewes by examples Math 23 16 Contrariwise our Aduersaries doe reason 1. VVhatsoever is done with a good intent cannot displease God but the service of God of mans choise and invention is done with a good intention therefore c. Ans In the first proposition is the begging of the thing in question for that proposition is not onely controversed but also it is very expresly condemned in the places of Scripture before alleaged 2. The holy Ghost which is promised to the Church will not commaund those things which are contrarie to Gods will but those services of God are deliuered of the Church from the mouth of the holy Ghost therefore c. Answere 1. If the CHVRCH did ordaine those things by the instinct of the holy Ghost then would wee graunt them the whole reason but seeing that this same thing is a matter in controversie heere is a begging of the thing in question 2 Christ saith of the holy Ghost hee shall bring all thinges to your remembrance that I haue tolde you Iohn 14 26 Nowe let our Adversaries proue that ever Christ tolde such thinges and wee will beleeue them Likewise the holy Ghost shall glorifie Christ Iohn 16 14 but these services doe obscure Christ with his merites 3 Neither may wee impute that to the Church of Christ whatsoeuer certaine superstitious men haue broached vnder the title and name of the Church bringing heereby the true Church of Christ into bondage and vexing them with the observation of mens traditions 3. Christ saith of his Apostles he that heareth you heareth mee Luke 10. 16. therefore it is all one as if Christ had deliuered those seruices of God with his owne mouth Ans 1. What agreement is there betweene Christ and Belial betweene the Apostles and the Prelates of the Roman Antichrist 2 It is a fallacie of diuision because those necessarie words which are part of the instruction that Christ gaue to his Apostles are omitted to wit teach them to obserue whatsoeuer I haue commanded you Matthew 28. 4 As the doctrine of the Scribes and Pharises sitting in the chaire of Moses was approoued so the constitutions of the Prelates of the Church concerning the seruice of God are to be approued and ratified Answ 1 To sit in Moses chaire is not to frame new deuises of GODS seruice but to teach MOSES It is therefore a fallacie from that which is spoken in some respecte onely to the same taken absolutely and in all respectes For then the Pharises fate in Moses chaire when they taught the law of Moses but not when they broached superstitious and false conceits wherof Christ saide Beware of the leauen of the Pharises meaning their doctrine Matth 16 6 12 2. There is more in the conclusion than in the premisses For there followeth no more but this that the Ministers of Christ that teach well and liue ill are to bee heard if in the meane while they teach that which is truth But
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
to the Scripture than to visions and spirits QVESTION 2. Whether the deade after their death not hauing attained the blisse of Heauen may be holpen in Purgatory by the suffrages of the liuing especially by the masse and those sâ—â—uices of God of mans inâ—â—ntion choisâ— Our Aduersaries affirm we denie it Because that which is not at all hath no accidents Therefore seeing it cannot bee proued that there is a purgatorie but the contrarie is prouedâ— it is in vaine to dispute of the helping of soules in purgatorie The time of repentancâ— in Scripture is onely granted to this present life after death is left no place for repentance 1 In an acceptable time haue I heard thee Isay 49 8. Behold now the accepted time beholde now the day of saluation 2 Cor 6. 2. 2. While wee haue time let vs doe good Galat 6 10. 3 The godly must redeeme the time Eph 5 16. 4 The time is short 1. Corinth 7 29. as if he should say Hee that will doe well let him doo it in this life for in the other life the time of dooing good cannot bee recalled 5. Exhort one another dayly while it is called To day Hebrues 3 13. To day if you will hearâ— his voyce c. let vs studie therefore to enter into that rest Heb 4 7 11. and Psal 95 7 8. After death there is none amendment of change to be hoped for 1. If the tree doâ— fall towards the South or toward the North in the place that the tree falleth there it shall be Eccles 11 2. The deade doe not after death by anie good procure Gods favour for the altering of their estate 1. For every man shal receaue the things that are done in his body 2 Corinth 5 10. he faith not after death out of the body Neither are the dead holpen by the suffrages or works of other men 1 Every man shall beare his owne burden Galat 6 5. 2. Neither could the wise virgins giue of their oile to the foolish virgins Matth 25 9 But especially thâ— dead cannot be holpen by those workes private Masses workes of supereâ—ogation c for how impious those be hath beene before declared And seeing the living by that idolatry deserue hell how can they helpe the dead with those workes which God hath reiected Contrariwise our aduersaries do dispute 1 The workes of the dead follow them Reuel 14 13. Therefore they are â—ased by good workes in Purgatorie Answer 1 The text is by this argument corrupted and wrested many wayes 1 The place speaketh of the blessed and those that rest from their labours but our question is of them which are not yet blessed but are excluded from rest 2 The text speaketh of the recompence of a mans owne workes but our Disputation is of the workes of the liuing done in fauour of the dead 3 The text speaketh of the increase of glorie in the heauenly life but our disputation is of the diminishing and shortning of paines in purgatorie This argument then is nothing els but a heape of termes that haue no coherence one with another 2 In the Scripture holy men haue mourned for their dead as Abraham for Sarah â—acob for Rahel Ioseph for his Father Therefore the deadâ—â—re holpen by the workes of the liuing Answer 1 It is a fallacy taking for a cause that which is no cause For wee no where reade that the cause of their mourning was the relieuing of the deade but sorrow for their friends parents brethren seuered from them by death was the cause thereof 2 For the same cause Paul biddeth vs to keepe a meane in mourning because those which are deade in Christ liue in rest not in torments with Christ not with the deuil â— In olde time the liuing were baptized for the dead 1 Cor. 15 29. But that had beene in vaine vâ—lesse the workes of the liuing might aduantage the dead Therefore c. Answ 1. The Greeke text is to be baptized ouer the dead not for the deade that is they would be baptized ouer their graues both to shew their hope of the resurâ—ection which was very incredible amongst the Gentiles and also for a testimonie that they were ready to expect death for Christs sake in whose name they were baptâ—zed But that this baptisme was vsed for the deade to the profite and helpe of the deade heereof nothing is sayde in the text 4 Liberalitie pleaseth all men liuing and from the deade restraine it not Eccles 7 33. Ans 1 In the olde Testament our Aduersaries confesse there was no purgatorie Ecclesiasticus then could not speake of a thing which had no beeing 2 There is more in the conclusion than in the premisses namely it becommeth vs to be thankefull toward our friends departed Therfore our thankefulnesse consisteth heerein that wee helpe them beeing in purgatorie with masses and other such workes whereas notwithstanding we may be thankefull to them in burying them honourably in doing good to their posterity and in preseruing their good name after their death 5 Powre forth teares ouâ—r the deade and begin to mourne as if thou hadst suffered great harme c. Eccles 38. 16. Ans 1 The whole text speaketh only of an honest desire and remembrance which our frieÌ„ds departed leaue of theÌ„selues with vs after their departure There is therfore more in the premisses than in the conclusion 6 Power out thy breade on the buriall of the lust Tob 4 17. Therefore the dead are holpen by the workes of the liuing Ans 1 Whether the powring of their bread vpon the buriall do helpe the deade or no therof Tobias saieth neuer a word 2 He speaketh of the buriall of the iust and if hee were iust then should he not be in purgatory if a purgatoriâ— were granted neither should he need good works to be relieued by them According to the saying in the booke of wisdome The soules of the righteous are in the hand of God and no hurt shall touch them Wisd 3 1. 3 And those which at this day in the reformed Churches do giue almes after the death of their friends doe it not that they may help them being in purgatorie for they do not belieue that there is a purgatorie but that they may preserue an honorable remembrance of the dead Some such thing it was also that â—obie enioyned his son concerning the powring of his meate vpon the buriall of the dead Or seeing it appeareth it was a custome amongst the Iewes that the friendes and well-willers of the dead for the loue they had to him vsed to make a banquet to his children and kindred to comfort and refresh them at the buriall of their friend As appeareth ler. 16 7. It is most probable that Tobie alluded to that custome 7 Monica the mother of S. Augustin when she lay a dying desired a memoriall of her to bee kept in the celebration of the Eucharist Answ 1. She desired a remembrance of her not a massing sacrifice thereby to be
the Virgin Marie thus Ora Filium iuum suppliciter praeâ—ipe sublimiter c. pray thy Sonne humbly and command him loftily that in the euen tide of the World he would bring vs to eternall ioyes How great are these abhominations But they haue dealt the like with other Saints also giuing vnto them the titles of See their Breuiaries hymnes yet not caÌ„celled in the popish kingdome you shall meeâ—e with many such for the things following cannot bee denied seeing they are foÌ„g in many places vntil this day Christ and crauing of them those things which it is not lawefull to craue of any but of Christ alone 1 O holy Virgin Dorothie make vs happy by thy vertue create in vs a new heart In the olde Missals 2. He saue vs from sinne that we may rest with the blessed soules in Heauen Of Saint George 3 All haile preâ—ate Augustin heare vs calling vpon thee and after death bring vs triumphing into the heauenly Kingdome Of S. Augustin 4. O Francis brightsome light chiefest crucified Martyr now thou triumphest with CHRIST in the companie of celestiall wights Be thou to vs the way of life shew thou to Christ for vs alwaies thy godly wounds Of S. Francis 5 All haile glorious Agnes keepe thou me in the true faith sweete and dearely beloued Virgin I heartily beseech thee granâ— to all men religiously to serue GOD by whom thou art elected with perfect charitie 6 Loose the guilte of my polluted lippes 5. Iohn 7 O reuerend Bishop a religious and present worke-man to them which with a faithfull heart doe seeke to thee in their perills Take away the damages of death giue vs the wages of life that after this departing of the flesh wee may bee with thee in glory Of S. Nicholas 8 Giue hee vnto vs the heauenly armour when tentation is at hand let him fighting for vs hand to hand put the harmefull enemy to flight of S. Martin In diseases and other perils and dangers they were wont to pray vnto fourteene Helpers or Relieuers whereas these things were to be begged of God So they assigned saints as so many guardian gods to euerie particular arte workemanship and countrey wherin the names vsed in paganisme onely were changed not the things themselues For as of olde time Mars Mercurie Hercules Minerua c. were worshipped of the Gentils so in their steed the Papists do now worship George Nicholas Martin Katherin c. Out of this short narration thus now I reason Whosoeuer praieth to a creature for that which is to be begged of God alone he doth not onely reuerence that creature but placeth him in the steed of GOD committeth idolatrie But the Papists do so As was proued a while agoe Therefore they do not onely reuerence the Saints but place them in Gods steed commit idolatry And whosoeuer giueth to a creature the titles of God and the glory of God signified by the same titles hee committeth idolatry as is most certaine in the Scripture but that the Papists do so hath bin alreadie proued Therfore they do not barely reuerence Saints but they worship them as Gods giue vnto them diuine honor and so commit idolatry Contrariwise our Aduersaries do dispute 1 Wee make not Gods of Saints because wee worship them with a lower degree of worship than is Latrîa or the worship proper to God namely the saints wee worship with Dulia the Virgin Mary with Hyperdulîa c. Ans 1 This is the same as was the diuine worship of the heathen who as Plato witnesseth did worship one God that is Iâ—piter for the chiefest God the rest they called lesser Gods and worshipped them with a lower degree of worship 2 There needeth no protestation where the thing itselfe is euident Now the thing it selfe proclaimeth as before was shewed that diuine worship is giuen vnto Saints It is in vaine then to make any protestation 3 Suppose the names of a thing be changed and if the thing remain the same no man can heereby defende his facte 2 Austin brought in the distinction betweene Dulia and Latria Therefore the inuocation of Saints is iustly defended by this distinction Answ 1 Augustin by this distinction distinguisheth the obedience of the first and second table or our obedience towards God and our obedience toward our parents and Magistrats granting that obedience is due to both but in a lower degree to the Magistrate than to GOD as it is Act 5 29. Now this is nothing to the inuocation of Saintâ— whereof Austin sayth nothing in this his distinction Moreouer Austin speaketh of obedience to be yelded to the liuing but our Aduersaries of the inuocation of the deadâ— 2 The Scripture vseth the words Latreuein and douleuein without difference Douleâ—ein is referred to God also Rom 7 25 as also 1. Thes 1 â— so also douleâ—â—n to â—uriâ— Acts 20. 19. and latreuein in the translation of the seuentie interpreters is vsed to signifie seruile workes also Leu. 23 8 28. 18. 3 Wee doe not pray vnto but mention and name the Saints Ans The contrarie hath beene alreadie proued 2 This compellation or naming them hath no ground in Scriptures QVESTION 2. Whether we may pray vnto Saints Ouâ— Aduersaries holde the affirmatiue parte but we the negatiue for these reasons By the confession of our Aduersaries who confesse that the inuocation of Saints hath no commandement of God for it as appeareth by these words of Eckius The inuocation of Saints sayth he is not expressely coÌ„manded in the holy Scripture Not in the Olde Testament where the people were otherwise prone to idolatrie and the Fathers were as yet in Limbus not glorified Isai 63 16. Abraham is ignorant of vs and Israel knoweth vs not Vnder the Gospell also it was not commanded least the Gentiles conuerted to the faith should thinke that they were brought again to the worship of earthly things that aâ—ter their olde manner they should worship Saints not as Patrons but as Gods as at Lycaonia they would haue sacrificed to Paul and Barnabas Moreover if the Apostles and Euangelists had taught that Saints should be worshipped it would haue beene counted arrogancie in them as if they themselues had sought that glorie after their death The Holy-ghost therefore woulde not by expresse scriptures teach the worshipping of Saints but those which were strong in the faith hee taught them by miracles and the helpes receiued from Saints when prayers were powred out vnto them that the Saints were to bee worshipipped c. Thus farre Eâ—kius Ouâ— of this confession these corollaries following are to bee noted 1 That inuocation of Saints wâ—s vnknowen in the time of the Apostles in the time of Christs Ministerie vpon earth Where is now the antiquity of the Apostolicke doctrine among the Papists 2 That the Apostles did not only not write but that they would not write of the worshipping of saints least themselues should seeme to hunt after that honour because in
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