thing be required but faith alone why I say is it not once so much as in one word at the least insinuated by so great and worthie Authors in so many and so serious sayings of theirs therefore faith alone doth iustifie Contrariwise Infidelity alone is the cause that sinners doe not obtaine forgiuenes of sinnes and so are condemned whereas no sinne is vnpardonable where faith is 1 He that beleeveth not is condemned alreadie because hee beleeveth not in the name of the only begotten sonne of God Ioh 3 18 2 He that obeyeth not the sonne or that * The word in the latine translatioÌ„ is incredulus that beleeueth not the originall Hâ— Apâ—â—thoÌ„ signifieth hâ— that beleeueth not or he that obeieth not how soeuer it bee taken heere it is certaine it is opposed to faith and beleeuing as appeareth by the wordes next going before beleeveth not on the sonne shall not see life but the wrath of God abideth on him Ioh 3 36 3 Except yee beleeve that I am hee yee shall die in your sinnes Ioh 8 2. 4. The holy ghost shall reproue the world of sinne as if this were the sinne by an excellencie aboue other because they beleeue not in me Ioh 16. 8 9. 5 If any man heare my words and beleeue them not c. hee hath one that iudgeth him Ioh 12. 47 48. 6. Hee that will not beleeue shall be condemned Mark 16. 16. 7 The sinne of the Iewes for which they were reiected was their vnbeliefe Rom. 11. 20. 8. Christ is to them that beleeue not a stone to stumble at and a rock of offence 1 Pet. 2 8. 9 He that beleeueth not God hath made him a lyar 1 Ioh. 5 10 10 Hee that hath not the sonne now the sonne is had by faith hath not life 1 Ioh. 5 12. 11. Without faith it is vnpossible to please God Heb 11 6 Contrariwise our Aduersaries doe argue 1 As a gift is receaued not with one finger but with the whole hand so we doe not receaue iustification by faith alone but by hope charitie together with fairh Ans Similitudes haue no force to proue a thing And yet a gift may be receiued with one finger too as for example a gold chaine may This is therefore a most fonde argument although it were sometime alleadged in a famous place and companie by a Iesuite a man of no small authoritie and account 2 We are saued by hope Rom 8 24. Therfore we are not saued by faith alone Ans 1 Paul speakes not of iustification but of the future possession of euerlasting life which in this life wee possesse in hope only and this is all he saith that we are truly blessed through faith but we doe waite for the reuelation of that our blessednesse in hope And therefore because to bee saved is in this place taken of S. Paul in one sense and of our Aduersaries in an other sense in the conclusion there arise in the argument foure termes 3 Goe and teach all nations c. not only to belieue but to obserue all things whatsoeuer I haue commanded you Math. 28. 20. Therefore faith alone sufficeth not Ans Vnto Renouation whereof Christ speaketh in the obseruing of those things hâ— Our Aduersaries make no difference betweene SanctificatioÌ„ iustification commanded it sufficeth not onely to believe but to worke is required also But as concerning iustification in the very same instruction of the Apostles Christ sayth he that shall believe and be baptized shall be saued without making mention of charitie or any other workes Marke 16 16. 4 It was not enough for the blinde man that his eies were annoynted but it was needfull Eckius that he should goe to the poole Siloam Ioh. 9 6. 7. that is faith sufficeth not but workes are required also to iustification Ans Wee may not determine of controuersed points by such Allegories as haue no ground in scriptures 5 If I had all faith so that I could remoue mountaines and had not loue I were nothing c. 1. Cor 13 2. Ans 1 Paul speaketh of the necessitie of loue or charitie not as pertaining to iustification but to vnitie and the profite of the Church It is therefore a fallacie from that which is spoken in some respect to the same taken absolutely and this saying of the Apostle is wrongfully wrested to iustification 2 Neither doth he speake of iustifying faith but of the faith of miracles Heere be therefore fiue termes in this argument 6 To you it is giuen for Christ that not onely yee should belieue in him but also suffer for his sake Philippians 1 29. Heere Paul ioyneth faith and workes together Answ 1 Heere is not anie thing meant of iustification onely the Apostle sheweth that they that belieue should beare all things patiently for Christs sake and that it is the gift of God and not of the strength or abilitie of man that they doo patiently suffer aduersitie for Christs sake 2 He speaketh that of those that be iustified which our Aduersaries expound of them that are to be iustified There are therefore fowre termes 7 Faith is effectuall or worketh by loue Gal 5 6. therefore faith alone doth not iustfie but loue or charitie together with faith An 1. There is more in the conclusion Roffensis faith ful of good workes doth justifie before it bringes forth the good workes than in the premisses For there dooth no more follow but that faith which is voide of charity is a dead faith but that charity which follloweth faith doth iustifie here is not one sillable 2 The question is not what vertues are linked or ioyned with others but what is the peculiar propertie of euerie one of it selfe Heere is therefore a fallacie in workes making manie questions for one 8 Seest thou not that the faith wrought with his workes and through the works was the faith made perfect Iames 2 22. and yee see then that of workes a man is iustified and not of faith onely Verse 24. and faith without workes is dead Ver 26 Shew me thy faith by thy workes I will shew thee my faith by my workes Verse 18. Ans 1. Hee speaketh of a dead faith which we reiect in the article of iustification also 2 The meaning is that our iustification is to bee delared before men by our workes according to that which our Sauiour sayth Let your light so shine before men that they may see your good workes c. Mat 5 16 3 works are not good vnlesse they be done by them which are iustified 9 This word Onely by faith or by faith alone is found no where in the Scripture Therfore we are not iustified by it alone Answ Exclusiue particles equiualent to the word alone are found in the holy Scripture 1. The word Grace Ephes 2 8 Rom 11. 5 6. Tit 3 7. 2 Timo 1. 9. 2 The word freely with other of the same signification Roman 3 24 charisma a gifte freely
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
is faith is not that righteousnes in it selfe whereby wee are iust before God but it is that instrument whereby we lay hold vpon Christ his righteousnes which being by faith made and accounted with God as ours we stand iust by the righteousnes of Christ before God and this we proue 1 Because the Scripture speaketh still of faith relatiuely as it respecteth and is referred vnto Christ as He that beleeueth in Christ in him on him the faith of Christ c. Ioh. 3 15 and 6 40 47 Act 10 43 and 15 11 Galat 2 16 Rom 3 22 26 and 4 24 and infinite moe such like Contrariwise our aduersaries doe reason 1 Faith is the gift of God but the gifts of God are qualities therefore faith is a qualitie Ans 1 We denie not but it is a qualitie but it doth not iustifie as a qualitie but because it layeth hold on Christ 2. Faith is called in the Scripture a gift not that it should be defined as a quality but that we might vnderstand that it is freely giuen vs. 2 Faith is oftentimes in the Scripture vsed absolutely without determination or reference to any other thing as Hee that shall beleeue and bee baptized c. Mark 16 16 if yee beleeue not surely yee shall not be established Isai 7. 9. Ans The obiect of faith is alwaies understood by the figure Synecdoche for without it faith doth neither beleeue neither is it faith 2 The Apostles taught their hearers to beleeue not absolutely without reference to Christ but to beleeue in Christ in whom they were bid to beleeue and to be baptized in his name Matt 28 19 3 Faith is a worke Iohn 6 29 therfore it iustifies as a worke Ans 1 The question is not whether faith may be called a worke but how it is considered in the verie act of IustificatioÌ„ This how it is to be considered Christ declareth in the words next following This is the worke of God that yee beleeue in him See there is the relatiue or respectiue acception whome he hath sent 2 Besides in this argument there is more in the conclusion than in the premisses for the collection they make is such like as this faith is in some sorte a worke therefore it iustifieth as a worke Our aduersaries doe acknowledge nothing in faith but a bare and general knowledge and assent Condition 2 making it only an historicall faith but wee as wee presuppose knowledge and assent so wee affirme that in faith there is required a trust or confidence whereby we relie and depende vpon God that for these reasons Because truste or confidence is the essential and proper difference whereby the faith of Christians is distinguished from the faith of Diuels for that Diuells though they certainely beleeâ—e that Christ died for the sinnes of mankinde yet they doe not put their trust in him seeing that benefite doth not belong vnto them Because the Scripture when it speaketh of faith doth expressely vse such wordes as be token trust or confidence 1 By Christ wee haue bouldnesse and entrance with confidence by faith in him Eph 3 12 2 Let vs goe bouldly vnto the throne of grace Heb 4 16 3 Seeing that by the bloud of Iesus we may be bould to enter into the holy place let vs drawe neare with a true heart in assurance of faith Hebrewes 10 19 22 4 Herein is loue perfect in vs that wee should haue boldnes in the day of iudgement c. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnes and he that feareth is not perfect in loue 1 Ioh 4 17 18. In this saying the excluding of feare presupposeth a trust in Christ 5. Sonne be of good comfort thy sinnes are forgiuen thee Matth 9 2. 6 Daughter be of good comfort thy faith hath made thee whole Matt 9 22. 7 Bee of good comfort I haue ouercome the world Ioh. 16 33. Contrariwise our aduersaries reason Iames acknowledgeth no other faith but that which consisteth of a meere knowledge and assent Iam. 2. Ans 1 This holdes not Iames founde no other faith in the Diuels therefore neither did hee finde any other in true Christians 2. Neither doth this follow Iames intreateth only of one kind of faith to wit of historicall faith therefore the Scripture teacheth none other kind of faith Our Aduersaries affirme that faith may bee in Condition 3 impenitent and wicked men in Epicures and adulterers c. but we denie that faith can be in such men for these reasons Being iustified by faith we haue peace towards God Rom. 5 1 but euery one that committeth sinne is of the Deuill 1 Ioh 3 8 therefore hee hath not peace towards God consequently hee wanteth true faith All men haue not faith 2. Thessal 3 2 The hearts of the beleeuers are purified by faith Acts 15 9 therefore true iustifying faith is not in a wicked and impure heart which is polluted and laden with sinne Paule speakes of the wicked ones after an other manner than our Aduersaries doe 1 That as concerning faith they haue made shipwracke 1 Timoth 1 19 of those which haue bid all conscience farewell 2 That they haue erred from the faith 1 Tim 6 10 of couetous men 3 That they haue denied the faith 1 Tim 5 8 of such as are without naturall affection Contrariwise our aduersaries do reason thus 1 Wicked men haue wrought miracles in the name of Christ by faith Matt. 7. 22 23 therefore there is faith in the wicked ones Ans They haue the faith of miracles but not iustifying faith 2 Satan himselfe hath faith Iames 2 19. Ans Satan hath an historicall faith but our question is of a iustifying faith therefore seeing one kinde of faith is meant in the Antecedent and an other in the consequent there bee foure termes 3 Simon Magus beleeued whose heart notwithstanding was not right Act 8 13. 21 Answere He was conuicted in conscience that the miracles of the Apostles were not magicall but deuine as the forcerers of Egypt acknowledged the finger of God Exod 8 19 Simon therefore beleeued as Saint Luke saith but it was an historicall faith onely and not a true iustifying faith Our Aduersaries dreame that true faith may be without workes but wee maintaine that a true iustifying Condition 4 faith cannot want his fruites and that for these reasons A good tree cannot bring forth euill fruite Matt 7 18. Faith worketh by loue Galat. 5 6 Faith without workes is dead Iames 2 26 Because Christ shall proue our faith by our workes as by the in fallible effects therof Matt. 25. Contrariwise our aduersaries doe reason 1 Shew me thy faith without workes Iam. 2. 18 therefore faith may be without workes Ans That translation is faultie for according to the Greek it should be translated shew me thy faith by or out of thy works 2 vnlesse S. Iames thought true faith to be effectual working by loue he would not
Christ did not send the Thiefe vpon the Crosse to Purgatorie though hee had done many ill deedes but calleth him directly to heaven Luk 23 43 Paul would not haue Christians to be ignorant of the estate of theÌ„ which are dead in Christ there he doth not only say nothing of Purgatorie but hath arguments also against it 1 Thes 4 13. c. 1 He saith the faithfull departed do sleepe not they are tormented in purgatorie ver 13. 2 He speaketh it for our comfort But there would be no comfort if we should know that our friends religiously departed were in paine and torments and such as bee extreame ver 13. 3 Christ will bring with him at his coÌ„ming the faithfull departed hee will not then at length cal them to him out of Purgatorie ver 14. The Popish purgatorie whereby wee should bee purged from sinnes after death doth crosse and twhart the one only and true purgatorie of Christians which is the merit and bloud of Christ layed holde on by faith 1 Mens hearts are purged by faith not by the fire of purgatorie Act. 15 9. 2 The bloude of Iesus Christ the Sonne of God purgeth vs from all sinne 1 Ioh 1 7. 3 Be not deceiued neither fornicatours nor idolaters nor adulterers nor wantons c shal inherit the kingdoÌ„e of God And such were some of you now see their purgatorie what it was but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God 1 Cor. 6 9 10 11. It twharteth also the perfect satisfaction and perfect merite of CHRIST if no we after all wee must make satisfaction in the paines of purgatorie 1 For so the passiue righteousnesse of Christ shall be thrust out of dores 2 Christ is the reconciliation for the sinnes of the whole World 1 Ioh. 2 2. 3 Surely hee hath borne our infirmities c. I say dooth in one place refute Purgatorie by many arguments Hee was wounded for our transgressions c. with his stripes we are healed c. the Lord hath layde vpon him the iniquity of vs all c. The chastisement of our peace the punishment of our sinnes was vpon him c. Hee hath caried our sorrowes Isay 53 4 5 6. It is contrarie to the article of the Christian faith 1 We belieue the remission not the compensation of sinnes 2 Wee belieue eternall life Heere is no mention of Purgatorie The opinion of our Aduersaries concerning Purgatorie hath no waight 1 For they confesse that there was no purgatorie in the time of the olde Testament 2 They cannot auoyde the absurditie concerning them which shall bee founde aliue at the latter day and haue deserued Purgatory what shall be done with them whether God will pardon them those punishments or whether they must bee tormented for a time after the finall sentence of the last â—â—dgment 3 The grounds of this opinion were taken from Plato and Virgil lib 6. Aened Contrariwise our Aduersaries do reason 1 Because all men haue not perfect and firme faith therefore all after this life cannot perfectly beâ—aued Ans 1 Christ when he saith that faith is the instrumentall cause of saluatiâ—n hee speaketh of faith generally and excludeth neither weake nor imperfect faith 2. Christ layed holde on by faith cannot be deuâ—ded that he should be said to be laied hold on but in part and they which lay holde on him to be saued but in part but whole Christ is apprehended as well by a weake as by a strong faith 3 It is a fallacie taking that for a cause which is no cause For the strongnesse or weakenesse of faith or an accident of faith is not the cause of apprehending saluation but of retaining it Now that which is spoken of retaining that ouâ— Aduersaries do wrongfully apply to the apprehending thereof 2 No vncleane thing shall enter into the kingdome of Heaâ—en Reuel 21 27. Therfore needs they must be purged by purgatorie Answ 1 There bee foure termes in the argument For the purging from the filth of sinne in the Antecedent is taken for the iustification of faith whereby all that belieue are washed are sanctified are purified 1 Cor 6 11 1 Ioh 1 7. Acts 15 9. in the consequent it is taken for a clensing in purgatorie neither knowen to God nor to the Scriptures 2 There is more in the Consequent than in the Antecedent For it followeth not the heires of eternall life are vncleane therefore they are purified onely by the fire of Purgatorie and not by any other means such as these which concurre together are faith the bloud the merite of Christ 3 In the name of Iesus shall euerie knee bow both of things in Heauâ—n and things in earth and things vnder the earth Philip. 2 10 Reuel 5 13. But the deuills hate Christ and doe not bow the knees vnto him Therefore there are soules in purgatorie and consequently there is a purgatorie Ans 1 The bowing of the knees in this place is the same that subiection in which sense euen the Deuils though they tremble doe in outward cariage confesse subiection to Christ 2 It is an error taking that which is spoken indefinitely of al sorts of creatuâ—es whether reasonable or vnreasonable as iâ— it were spoken definitely of a certaine sort of men of whom notwithstanding there is no certaintie in Scripture 3 As concerning the place Reuelat 5 3 13. where there is mention made of such as are vnder the earth I answeare 1 If there were a purgatory yet were it not certaine that it were vnder the earth 2 Vnder the earth are both the creatures vnder the earth also the dead which are buried which shall appeare before Christ at the resurrection and shall testifie their subiection 4 If anie mans worke burne hee shall suffer losse but he shall be safe himselfe neuerthelesse yet as it were by the fire 1 Câ—rin 3 15. Therefore there is a Purgatorie Ans 1 It followeth not the fire shall â—ye it Therefore purgatorie fire shall trie it 2 Paul saith the worke shall burne not the person but our Aduersaries imagine the persons and soules shall burne 3 If Paul speake of purgatorie then the Saints shall be thrust into purgatory which is proued by the vniuersall particle Eueriâ— mans worke c. 4 He speaketh of the fire of tribulation affliction and tentation against which stubble may not be opposed but faith which is more precious than golde 5. So then while they confound the worke that shall burne and the persons that shall burne and also the fire of tribulation and the fire of purgatorie there arise not foure but fiâ—e termes 5 Of the sinne against the Holy-ghost it is sayd it shall neither bee forgiuen in this World nor in the World to come Matth. 12 32. Therefore there remaineth a place after death wherein sinnes are forgiuen Answere 1 CHRIST speaketh of the World to come but our Aduersaries themselues
hath beene sufficiently declared in the article of Iustification and the sayings of Scripture Acts 4 12. 1 Ioh 1 7. 2 1 2. doe witnesse 2 Errour They appoint a certaine measure to contritiâ— on and do teach that vnlesse it be sufficient there is no remission of sinnes granted We reiect this doctrine of sufficient contrition Because it breedeth a perpetuall doubting of the remission of sinnes the repentant sinner being alwaies in suspense and neuer knowing whether he be so contrite and sorrowfull as the measure of his sins do require therfore will alwaies be in doubt and anxiety whether his sinns be forgiuen Neither can his Confessor free him from this doubt For how shall he know certainly that the penitent mans contrition is sufficient for the greatnes and multitude of his sinnes And so at length he should thrust his penitent into the depth of desperation because he sendeth him to his owne sufficient contrition and not to the all-sufficient satisfaction of Christ By this doctrine of sufficient contrition the soule of maÌ„ is led to a thing simply impossible For how is contrition for all sins possible seeing the knowledge of all and euery sin in particular not only contrition for them is impossible and vnknowen vnto vs 1 Who can vnderstand his faults clense me from my secret faults Psal 19 12. 2 Thou hast set our secret sins in the light of thy countenance Psal 90 8. 3 Error They require satisfaction in their repentance or penance not the satisfaction of Christ but their owne which the priest receiuing confession must lay vpon him that confesseth that heereby satisfaction may be made to God by the sinner for his sinne Which same also cannot stand with the one alone satisfaction of Iesus Christ nor with the article of free iustification nor with the imperfeâ—tion of our good works Add heereto that those workes of satisfaction are for the most part works of their owne deuising which for that very respect are hatefull to God Which seeing they haue beene sufficiently handled before in their proper place it is not needefull now to repeate the same Let it suffice onely to note and reckon vp their errours The explication thereof the Readershall finde before in their due place 4 Errour In reckoning the parts of repentance they omit faith and take awaie as it were the soule or life of true Repentance For Contrition without faith is desperation as wee are taught by the most woefull examples of Cain and Iâ—das Iscarioâ— Whatsoeuer is not of faith is sinn Rom 14 23. Therefore Repentance without faith cannot please God that sinnes may beforginen Repentance without faith profited Esau nothing Heb 12 17. 5 Errour Mens Consciences also with our Aduersaries are most miserably tormented while they driue them that confesse to a particular rehearâ—ing of all and euery of their sinnes and that with euery circumstance of the facte fondly affiâ—ming that this same particular confession is meritorious by reason of the shame that is ioyned with it which vexing of mens consciences in the Church of God is not to be borne with for these reasons â— Because it hath no precept nor example of Christ or his Apostles Such auricular confession as they call it hath no promise of grace in the Word of God The Gospell is turned into the law whiles the desert of remission of sinnes is placed in the reckoning vp of offences as it were out of the tables of the law The Conscience is brought into perpeâ—uall doubting and at length into desperation on while a man feareth lest he haue forgotten some of his sinnes or lest he haue not rehearsed his sinnes with all circumstances necessarie to the remission of his sinnes And therfore he must alwaies doubt of the remission of his sins which how terrible a tormeÌ„t of Conscience it is men of conscience may easily iudge Hence it came to passe that superstitious men in Popery coulde scarse euer make anie end of confessing and yet still there arose new prickes of conscience Agaiâ—â— mens workes which cannot stand in Gods iudgment are placed in the roome of Christs satisfaction and the free forgiuenesse of sinns whileâ— such confession is made meritorious The doubtfull consâ—ience is driâ—en to an impossibility as before was cited out of Psal 19 12. 90. 8. Contrariwise our Aduersaries do dispute 1 In the Primitiue Church publike confession of â—innes by circumstances was required Answere 1 It was a part of ecâ—lesiasticall discipline which was woont to be performed before the whole Church by such persons as had grieuously fallen before the Church had any Christian Magistrates But that popish auricular confession was vnknowen to all antiquity There are therefore foure termes 2 God exercised priuate confession in Adam when he sayd Adam where art thou in Cain when hee asked where is Abel thy brother Gen 3 9 4 9. Answ 1. Those places prooue nothing lesse For Neither did Adam nor Cain reckon vp their sinnes but endeuour to cloke them But to preaâ—h to the impenitent the acknowledging of their sinnes to receiue confession in the care are things very far different 2. Neither did either Adam or Cain deserue anie thing by that confession which was with much a doe wrunge from them For Caine despaired and Adam belieuing on the promised seede of the woman was saued by faith not by the confession of his sinne The Argument then hangeth not together 3 Hee that hideth his sinnes shall not prosper but hee that confesseth and forsaketh them shall haue mercy Prou. 28 13. When I held my tongue my bones coÌ„sumed Psal 32 3. If we acknowledge our sinnes c. 1. Ioh. 1 9. therefore Auricular confession is grounded on the Scripture Ans 1. Seeing there is not one onely manner of confession but diuers they argue from that which is spoken indefinitely to the same taken definitely from a particular as from an vniversall for there is a confession before God there is a generall confession there is a particular before the Ministers before the Church before our brethren whom we haue offended c. All these things our Aduersaries do fondly confound together 4. The Iewes were baptized of Iohn and confessed their sinnes therefore he speaketh of Auricular confession Math. 3 6 Answer 1 There is more in the conclusion than in the Premisses for it followeth not they confessed themselues to be sinners therfore they confessed every one of their sinnes on the Popish manner 2 The text saith that Ierusalem all Iurie all the region about Iordan went out vnto Iohn c. of how much time then and how many tenne yeares had Iohn neede of if hee would haue heard the particular and secret enumeration of all and every their sinnes nothing therefore followeth 5. Christ saith Whosesoever sinnes yee remit they are remitted vnto them and whosesoevers sinnes yee retaine they are retained Ioh. 20 23. That it may therefore bee knowne what sinnes ought to be retained what not
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