power receaued from God 3 The word heere vsed translated by the Latine Interpreter potuisti signifieth to be able to do any thing somtime to be of strength or to be strong in doing any thing the meaning of the prophet is the they kept no measure but with all their strength and power committed sinne 9 The just man might offend and hath not offended and do evill and hath not done it Eccl. 31. 10. Therefore c. Ans 1 There is more in the conclusion than in the premises For all that follows is this that the righteous man might reframe from transgressing but it doth not hence follow that he could doe it of himselfe 2. The Author speaketh of an outward matter name ly the outward vse of money Therefore it is nothing to the purpose 3 If it be meant of spirituall matters never so much yet the argument followes not from a righteous and regenerate man whose will is freed by the Holy-Ghost to a man vnregenerate 10 I will sacrifice freely vnto thee c Ps 54 6. Answere 1 Againe this argument proceedes from a regenerate man to an vnregenerate 2 and that this willingnesse and voluntarie service was not in David of himselfe it is plaine because he could not of himselfe acknowledge his sinn of adulterie and manslaughter vntill he was admonished therof by the Prophet 11 Cornelius could of his owne accord prepare himselfe to the grace of God and dispose himselfe to the acknowledgement of saluation Act 10. 4 c. Ans Cornelius was before amongst the lewes instructed out of the Scriptures concerning the Messias so that onely hee did doubt of the person of the Messias therefore it is sayd of him that hee was a deuoute man and one that feared God c. and prayed God continually Verse 2 therefore this argument proceedes from a regenerate man to an vnregenerate For Cornelius did alreadie believe the sayings of the Prophets concerning the Messias but did not yet know that those things were fulfilled in Iesus Christ of Nazareth 12. Euerie Man that hath hope in God pargeth himselfe 1 Iohn 3. 3. Answere 1 Hee speakes of the regenerate which have hope and trust in God by faith 2 Neither dooth hee speake of their conuersion but of their renouation or sanctification which followes conuersion and hath his growth and increasing in the regenerate vntill the end of their lives This argument therefore hangeth not together but hath foure termes 13. If anie man open the dore vnto me I will come in vnto him c. Revela 3. 20. Therefore a man may aforehand dispose himselfe vnto grace by his free-will Ans There is more in the Consequent than in the Antecedent For this onely is sayde what the Sonne of GOD will doo to him which openeth the dore vnto him but there is never a worde sayde by what power the heart of man is opened whether by his owne or such as he hath received frō an other 14 Hee that standeth firme in his heart that hee hath no neede but hath power over his owne will c. 1 Corinthians 7 37. Ans Hee speakes of things meerely externall of marrying or not marrying Therfore this is impertinent 15 Euerie man as he hath determined in his heart c 2 Corinth 9 7. Ans 1 The speech is of the regenerate 2. And of externall matters that is of giving of Almes There are therefore fiue termes 16 Yet not I to wit haue wrought but the Grace of God as the Papists expound it hath wrought with mee 1 Corinth 15 10. Therfore our strength doth worke in our conversion and not God alone Ans 1 Paul speakes not of his conuersion but of the labour of his Ministerie by which GOD did worke 2. The text speakes of Paul being regenerated 3 Paul disables himselfe in respect of all things even those that concerne his ministerie and ascribes them to God alone in the wordes going before where hee sayth By the grace of God I AMTHAT I AM and his grace which is in me was not in vaine c. yet not I but the grace of God which is with me Heere is therfore made a great confusion of the tearmes or words 1 with mee that is I and God by ioynt working 2 with mee that is in mee 3. the regenerate 4 the vnregenerat 5 conuersion 6. Ministerie 17 We are Gods Cooperarii fellow-workers 1 Corinth 3. 9. Ans 1 He speakes of his ministerie not of his conuesiron 2 And if it could be racked to his renued state yet were it then an argument from the regenerate to the vnregenerate 3 The Latine and Greeke phrase is ambiguous and may either signifie that we are fellow workers with God or we fellow workers amongst our selues are the workemen of God This later is the plaine meaning of the place and therefore to avoyde ambiguitie it is rightly translated we together are Gods labourers 18. If man be so enthralled vnto sinne that hee cannot conuert of himselfe he cannot iustly bee accused of sinne vnles God will accuse nature Ans 1 God doth accuse nature not simply as it is in it selfe but in some respect as it is corrupted 2 The first man before hee fell had the power of his free-will which hee should haue preserued Man therefore is neverthelesse iustly accused of his corruption There remaine yet besides this first now ended three other questions moe in this matter of free will which wee must needes discusse 1 of Originall sinne 2. of the works of infidells 3 of Grace QVESTION 1. Of Originall sinne The Iesuites at this day doe denie that Originall sinne in vs is truly and indeede sinne which they doe least they should be constrained to acknowledge the great and horrible corruption of the power of mans nature Wee on the contrarie side do affirme that Originall corruption is a sin that no little or light one but a verie great one and that for these reasons Because the holy Scripture giveth plainly the name of sinne vnto it 1. Behold I was borne in iniquity and in sinn hath my mother conceived me Psalme 51 5. 2. Thou hast set our iniquities before thee and our secret sinnes that is originall sinn in the light of thy countenance Psalm 90 8 3 I knew not sinne but by the Lawe for I had not knowne luste except the law had sayd c. Rom 7 7. 4. Now if I doo that I would not it is no more I that doe it but the sinne that dwelleth in me Rom 7 20. Because seeing it is the fountaine well-spring of all actuall sinnes Originall sinne by reason of which all the rest are sinns shall much more be such it selfe Because Originall sinn or concupiscence rebelleth against the Lawe of GOD and is not subject thereto Romans 7 23. and 8. 7. But sinne is the transgression of the Lawe 1 Iohn 3 4. See more hereof in the 13 Chap of Concupiscence Contrariwise our Aduersaries reason thus 1 Sinne is not sinne vnlesse it bee
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
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
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
thing to fulfill the law in a certaine manner and after a sort that is according to the measure of begun and imperfect obedience and another thing to fulfill it perfectly Whereof this latter agreeth to Christ alone the other to the regenerate therefore there is more in the conclusion than is in the premisses For if our Aduersaries can shewe vs perfect loue in anie of the regenerafe such a loue as is required Luke 10 27 Deuteronomium 6. 5. then will we willingly yeelde vnto them the perfect fulfilling of the lawe 2 God commanded not impossibilities therfore Simile A rich merchant buyeth a tower of a Noble man at a great pricâ— Now before the buyer pâ—iâ— the mony he looseth all his wealth by gaming may hee that soâ—ld it now beâ— accuseâ— aâ— if hâ—e had made a coÌ„tract with the merchant which heâ— was not able to performe wee may perfectly keepe the Commandements of God Answ God commanded not impossibilities but to whom were they not impossible to man before his fall in the integritie â—f nature and endued with the Image of God But Paul sayth that the lawe was impossible to man after he had fallen Romans 8 3. Therefore God is not to be accused as is hee had commaunded things impossible to bee done but wee are to bee accused who haue lost the abilitie and power to performe them 3 His Commandements are not grieuous 1 Ioh 5 3. and my yoke is easie and my burden is light Matt 11 30 Ans 1 The Commaundements of Christ are easie to the faithfull because the regenerate doo obeye them with a willing motion of the Holy-ghost and not by constraint c. It is therefore a fallacie from that which is spoken but in some respect onely to the same taken absolutely 2 There is more in the conclusion than in the premisses For thus much onely followeth the Commandements are easie therefore Christians doe them not with griefe And yet this willing and readie obedience dooth not comprise in it absolute and full perfection 4 Those things which are burden some and impossible in the law doe not pertaine anie longer to the regenerate neyther are they tyed to them but to the possible things onely Answer 1. Seeing that this is sayde without Scripture wee may denie it with the same facilitie that it is affirmed 2 Paul acknowledgeth himselfe to be bounde to the Lawe of Concupiscence that forbiddeth luste which is one of the impossibilities in the lawe Therefore the Antecedent proposition is false 5 There bee in the Scriptures examples of perfect men as Hezekiah walked with a perfect heart 2. King 20. 3 the heart of Asah the King was perfect 2. Chron. 15 17. Answ 1 Perfection there is opposed vnto hipocrisie It is therefore perfection not absolutely but in some respect 2. This perfection of those Kings was imperfecte For Hezekiah is in the same Chapter accused of sinne and the punishments for sinne are denounced against him And of Asah it is recorded that he cast the prophet of the Lord into prison and that he trusted more in the helpe of the Phisitians than in the Lord c It is then a bad sequele to conclude from perfection in some respect and sort to absolute perfection which is without all spot 6 Zacharie and Elizabeth were both iust and walked in all the Commandements and ordinances of the Lord without reproue Luke 1. 6 Ans 1. It followeth not they are sayde to bee iuste therefore they are sayd to be iust by the workes and perfecte fulfilling of the lawe 2 For they are sayde to bee iuste in some respect that is for Christs merite 3 Their righteousnes in a holy conuersation is opposed to hypocrisie 4 They liued without reproofe before men but they were sinners before God For Zacharie sinned through vnbeliefe and therefore was made dumbe Therfore this reason is many waies faultie 7 If thou wilt be perfect c. Matth 19 21 Simile A sicke man thinketh himselfe â—ound and yet cannot stand vpon his feet his Phisitian to let him â—ee his disease bids him walke therfore he can walke therefore we may be perfect Answ Christ in this place by these wordes conuinceth the young man of imperfection so farre is he from decreeing and saying that perfection is possible as was declared before Chap 12. 8 The regenerate are called perfect Let vs as manie as be perfect be thus minded Philip 3 15. Among them that are perfect 1 Corin 2 6 The Scripture maketh a man perfect 2 Timoth 3 17. Ans 1 Paul speaketh of them which do acknowledge Christ not hypocritically but truly and are inflamed not with an hypocriticall but with a true zeale of amending their life and he speakes of such a perfection as befalleth the Saints of God who yet carie about with them the corrupt flesh There are therefore foure termes seeing that perfection in this argument is taken two manner of waies first for sinceritie opposed to hypocrisie and then for absolute and full perfection in everie point 2 As concerning the place For example the law is holy the law is proposed to sinners Therefore sinners also are holy 2. Timoth 3 17. the Scripture containeth perfect instruction of a holy life But it doth not hereof follow that the regenerate are perfect For no man liueth in all things according to the rule of the Scripture 9 The sinnes of the regenerate are veniall sinnes therefore they hinder not their perfection Answer 1 They doe not therefore become no sinnes because they be veniall sins neither doe therefore cease to be contained vnder sinne as their genus because they become of an other species than other sinnes bee 2 They are euen hereby conuicted of imperfection because they be veniall haue neede of pardone 2 No sinnes are veniall in the Papists sense QVESTION 2. The fond euasion of our Aduersaries doth giue occasion to this second question whilest they denie that Concupiscence and the first motions thereof be sinnes or haue the nature of sinne for they cannot but confesse that they remaine in the regenerate Wee on the contrarie side affirme that both Concupiscence it selfe and also the first motions thereof are sinnes in the regenerate and that for these reasons following To whatsoeuer thing the definition of a thing agreeth to the same agreeth the thing defined but the definition of sinne agreeth to Concupiscence therefore the thing defined which is sinne agreeth to it too 1 Sinne is the transgression of the lawe 1 Iohn 3 4. But Concupiscence swarueth from the lawe Therefore Concupiscence is sinne 2. The wisedome of the flesh is not subiect to the lawe of GOD neither indeed can bee Romans 8 7. But concupiscence rebelleth against the lawe of God Rom. 7 23. therefore it is a sinne The name of sinne is expressely attributed to concupiscence 1 Whilest it is forbidden in the tenth Commandement 2 Let not sinne raigne in your mortall body that yee should obey it in the lusts thereof
A MANVELL Or briefe volume of Controuersies of Religion betweene the Protestants and the Papists wherein the Arguments of both sides are briefely set downe and the Aduersaries Sophismes are plainely refuted Written in Latine in a briefe and perspicuous method by LVCAS OSIANDER and now Englished with some additions and corrections At London Printed by Humfrey Lownes 1606. TO THE READER AS their part is the chiefest in defeÌ„ding the truth vvho do sifte the full state of Controuersies explicating the question maintaining reasons for the truth and answearing the opposite arguments at large as the nature of euery one doth require for the full setling of mens iudgments vvho with singlenesse of heart desire to bee throughly satisfied so is their labour requisite also who do contract those larger disputations into a briefe and compendious summ For it helpeth the memory in calling to minde that vvhich hath beene reade in larger discourses before it furthereth the iudgment by giuing grounds of arguments answeares which may afterward by the learned Reader be further enlarged by his owne meditations as occasion shall require it may serue for some good taste in the knowledge of controuersies for such as haue not the leisure other opportunities means to read the larger disputations and lastly being coÌ„prised in a small volume it may easily be caried abroad if â—e desire to read such things vvhere wee cannot haue not the greater volumes VVhich reasons moued our Author to pen this briefe Manuell in a perspicuous methode and it vvere to be wished that some of our Countrey men whoÌ„ God hath furnished with iudgment and other necessaries for such a purpose would endeuour to do the like in our vulgar tongue in this briefe and plaine order In the meane time the translation of this present worke shall bee I trust neither vnprofitable nor vnwelcome Some things are altered vvhich I iudged might bee offensiue or othervvise hinder the Reader but they bee such aâ—d no moe than I hope who so shall compare the translation with the Originall vvith indifferencie will confesse there vvas reason to doe so Some things also vvhere neede seemed to require I haue added and vvhereas the Author in testimonies alleadged out of the Scripture quoted the chapter onely I haue generally throughout for the ease of the reader annexed the verses also as the case required The censure heereof I leaue to the indifferent reader and commend the successe to God vvhose Name be glorified for euer Amen A Table of the Chapters and Questions CHAP 1 Of the holy Scripture 1 VVhether it be vnsufficient 2 Whether it be obscure 3 Whether it be vncertaine or plyable to any sense CHAP 2 VVhether the Scripture be to be reade of the lay people CHAP. 3 Of the interpretation of the holy Scripture CHAP. 4 Of Traditions CHAP 5 Of the Letter and the Spirit CHAP. 6 Of councells CHAP 7 Of the Church 1 Whether our Church or the Church of Rome bee the true Church 2 Whether it be to be granted that there is an inuisible Church 3 Whether the church may erre CHAP 8 Of the Bishop of Rome 1 VVhether Christ haue neede vpon earth of any Vicar or visible head 2 Of the power and authority of Peter 1 Ouer the rest of the Apostles 2 In the rule and dominion of faith 3 VVhether Peter were at Rome and there instituted an ordinarie succession 4 VVhether the Bishops of Rome be Peters successors 1 In Doctrine 2 In Manners 5 That the pope is Antichrist CHA 9 Of free-will 1 VVhether vnregenerat men can of themselues by vertuâ— of their free-will bâ—gin their conuersion 2 Whether Originall sinne haue in it the nature of sinne 3 Of the workes of Infidels 4 Of Grace CHAP 10 Of Iustification 1 Of imputed righteousnesse or of the signification of the word Iustification 2 Whether the grace of Iustification bee aequally alike in all 3 Whether we be iustified by good workes 4 Whether we be iustified by Faâ—th alone 5 Whether Paul doe deny Iustification by the workes of the Ceremoniall lawe onely 1 CHAP. 11 Of the true conditions of faith 1 Whether Faith be taken respectiuely or habitually 2 Whether Faith bee onely a bare knowledge and assent 3 Whether Faith be also in wicked men 4 Whether true Faith may be voide of good workes 5 Whether Faith be informed by charitie CHAP 12 Of good workes 1 Whether good workes please God ex opere operato 2 Of Will-worship in generall 3 Of workes of supercrogation or Councells in particular 1 Of Pouerty 2 Of single life 3 Of Obedience 4 That good workes cannot be communicated to others CHAP 13 Of Renouation or imperfect Obedience 1 Whether our obedience begun in this life be perfect 2 Whether Concupisceace remaining in the regenerate be a sinne 1 CHAP 14 Of the Number of the Sacraments in generall 2 A particular examination of the fiue falsely supposed Sacraments 1 Of Confirmation 2 Of Penance 3 Of Orders 4 Of Matrimony 5 Of extreame vnction CHAP 15 Of Transsubstantiation in the Eucharist CHAP 16 Of inclosing carying about and adoring of the Sacrament 1 Whether the Eucharist out of the vse thereof bee a Sacrament 2 Whether the Eucharist be to be adored 3 Whether the Eucharist be to be inclosed caried about 1 CHAP 17 Of the Masse in generall whether it be a propitiatory Sacrifice 2 An appendix of the abuses in the masse 1 Priuate masse 2 The wresting of the masse to other affaires 3 Simonie in the Masse 4 The mingling of water with wine 5 A sinke of Ceremonies 6 The nouelty of their ceremonies 7 The errors and fooleries of the canon of the Masse 8 The masse sayd in Latine 9 Masse for the deade CHAP 18 Of Communion vnder both kindes CHAP 19 Of Purgatorie 1 Whether there be a purgatory 2 Whether the dead be relieued by the suffrages of the liuing GHAP. 20 Of Inuocation of Saints 1 Whether Latria be giuen to Saints in popery 2 Whether Saints be to be prayed vnto 3 Whether Papists commit idolatry in worshipping of images CHAP 21 Of the Vow of single life in ecclesiasticall persons 1 Whether mariage be a state that defileth a man 2 Whether single life haue any prerogatiue in Gods sight before mariage 3 Whether it be in a mans choise to vow single life CHAP 22 Of the errors of popish fastes 1 Of choise of meates 2 Of the tying of fastes to certaine and set times 3 VVhether fasting be meritorious 4 Of the fast of Lent 5 The keeping of fastes is more straightly vrged by the Papists than the keeping of Gods commandements 6 Mockeries in popish fastes 7 The iudgment of the holy ghost of the fastes of hypocrites CHAP. 23 Of Repentance and of the errours which the papists bring into this place of Repentance 1 Of the merite of contrition 2 Of the sufficiency of contrition 3 Of popish satisfaction 4 Of omission of faith 5 Of Auricular confession 2 Conclusion A Manuell or briefe
indefinite proposition which in this place is but a particular into an vniuersall thus feede my sheepe therefore feede all my sheepe 2 Heere are foure termes The word feede in the Antecedent is to do the office of a Minister of the Gospell but in the Consequent it is to be a Prince and to exercise dominion 4 Christ payed tribute for Peter and not for the rest of the Apostles Matth 17 27 Therefore Peter was Prince of the Apostles An. This is a Doctor like exposition to pay tribute that is to make a Prince for Peter that is Peter These dotages of the Papists declare how absurdly for want of proofes they scrape together any thing to bleare the eies of the vnlearned 5 Peter after the manner of a Prince lifted vp his voice on the day of Pentecost when the rest of the Apostles held their peace as it were for reuerence sake to him Act 2 14 4 8. Ans This is a fallacie putting that for a cause which is not a cause because the Apostles might giue Peter this honour either for his age or eloquence and not because they acknowledged him for their Prince and head 6 In the Counsell of the Apostles Peter first of all gaue his voice Act 15 7 Therefore he was Prince of the Apostles Ans 1 The voice of Peter is described but whether he first of all gaue his voice or some other before him that is not written therefore there is more in the Consequent than in the Antecedent on this wise Peters voice is the first that is mentioned therefore no man gaue any voice before him 2 It seemeth rather that others spake before him by these words next going before When there had been great disputation c. Whence it appeareth that some had spoken their mindes before Peter 3 out of this place it might rather be proued that Iames was the Prince of the Apostles for that he their voices being gathered gaue the definitiue sentence the argument therefore of the Papists is most fond 7. The Fathers and Writers of the Church haue acknowledged Peter to bee the Prince of the Apostles Answer If any of them did so they had it frō vncertaine reports contrarie to the meaning of the Scripture Neither ought the error of a few to be any preiudice to the truth 2 They gaine-saide the Primacie of Peter Augustine on the 16 of Matthew Cyprian in his Epistles Gregorie the great others Now in the second place let vs treate also of Dominion of faith with the Papists is that power or prerogatiue whereby the Pope may as please him determine and iudge of articles of Religion the power of knowledge or dominion of faith Wee denie that such a power was granted by Christ to Peter or any other man and that for these reasons Because it is Christ alone of whom the heauenly Father hath said heare him Math. 3 17 and 17 5 and there is one Maister or Doctor Math 23 8. Though that we or an Angell from heauen should preach vnto you otherwise than that which we haue preached vnto you let him be accursed Galat 1 8. Christ and Paul had not done well in sending their hearers vnto the Scriptures wheras rather they should haue sent them vnto Peter if wee must stand to the Popes iudgement Peter himselfe sends vs to the word of the Prophets and teacheth vs to attend to the word and not to himselfe as for any personall priuiledge 2 Pet 1 19. Peter in his Sermons and Epistles neuer taught any thing by such an absolute peculiar power or authoritie but confirmed all his assertions out of the holy Scripture as is to be seene Act. 2 4 10 and 15 Chap. By this meanes there had beene no neede of the Counsell of the Apostles but Peter alone should haue beene asked what hee would infallibly define Paul would not seeme to haue receiued anie thing from Peter as concerning his doctrine wherein hee had offended if the dominion of faith had beene committed to Peter Galat. 1 11 12 c. It may not be thought that such a dominion on of faith was committed vnto Peter because that hee was blame worthie and went not the right way to the truth of the Gospel Galat. 2 11 14. Contrariwise our Aduersaries reason thus 1 I will giue vnto thee the keyes of the Kingdome of heauen Matth 16 19 Therefore Peter had the key of knowledge and the dominion of faith Ans 1. There is more in the Consequent than in the Antecedent for it followeth not the keyes were given to Peter therefore power was given him to appoint and constitute what he pleased in doctrine faith 2 There are foure termes In the Antecedent the keyes are taken for that part of the ministery which consisteth in binding and loosing of sinnes in the consequent it is mistaken for authority to determine and constitute any thing what seemeth good in doctrine 3 The keyes did not only belong to Peter but to the rest of the Apostles also vnto whom Christ promised the keyes vnder the person of Peter who had answered for all And Christ gave authority alike to all to retaine to remit sinnes Mar 18 18 Ioh 20 23 which Panormitan also doth aduertise vs of 2 Christ prayed for Peter that his faith should not fayle Luke 22 32 therefore Peter received the Dominion of fayth Ans 1 Christ speaketh of Peters denying of him from which by his prayer for him he reclaimed Peter and did not suffer him to perish with Iudas To argue then from a particuler case to all the actions of Peter is very absurde 2 If to pray for a mans perseverance be all one as to give him the dominion of faith then because Christ prayed for the perseverance of all those that should heare and believe in him through the preaching of the Apostles Ioh 17 20 it would follow that he had committed vnto all them the dominion of faith which is absurde There are therefore in this argument foure termes 3 Christ sayd to Peter when thou art conuerted strengthen thy brethren Luke 22 32. Therfore the dominion of faith was given to Peter Ans 1 Christ speakes of such a strengthening whereby he that hath beene tempted knowes how to strengthen them which are tempted in the like manner But concerning the dominion of Faith there is not one title Againe therfore heer are foure terms 2 Every man that strengtheneth his brother should by the same reason as the Papists heer argue have the dominion of faith assured vnto him 3 And so also Peter could not have beene blame-worthy if hee had Gal 2 11 14. obtained the dominion of faith but hee ought rather to have chid Paul that reproved him 4 Vpon this Rocke I will builde my Church and the gates of hell shall not overcome it Math 16 18. Therefore it must needes bee that Peter received an infallible dominion of Faith Ans 1 If Peter had beene that most firme and sure Rock then
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
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
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
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
denie that there shall bee anie Purgatorie in the WORLD to come vnlesse they will fall into the errour of Origen 2 Christ speaketh of remission in the World to come but our Aduersaries vrge not remission but satisfaction in purgatorie There are therefore foure termes 3 The phrase of speach neither in this World nor in the world to come in Marke 3 29. are expressed thus hee shall neuer haue forgiuenesse 6 Thou shalâ— not come out thence till thoâ— hast payde the vâ—most farthing Matth 5 26. It must needes be therefore that there is a purgatorie Answ 1. Christ in these words doth not speake of the state of the World to come but admonisneth vs that in this present life we studie for peace and quietnesse and be reconciled to our Aduersaries least by our stubbornes wee drawe vpon vs greater euilles from the ciuill Magistrate 2 Were the place neuer so much to be expounded allegorically yeâ— herein it faileth that we who haue offended an eternall and infinite God must needeâ— bee subiect to eternall punishments where no place is graunted to temporall punishment 3 There would follow this absurdiâ—ie also that wee must agree with our Aduersarie that is with Sathan this ende allegories haue which are stâ—â—tched beside the meaning of the Scripture 7 Wee went through fire and water but thou broughtest vs out into a wealthie place Psal 66. 12 therefore there is a Purgatorie Answere 1 Our Aduersaries alleadge this out of the olde Testament contrarie to their conscience whereas notwithstanding the Schoole-men teach that in the olde Testament there was as yet no Purgatorie 2 That the Psalâ—ne speaketh of temporall tribulations is prooved by theâ—e words next following I will goâ— into thy house with burnt offerings which cannot agree to soules departed 3. In the Psalme it is said Thou hast caused men to ride over our heads men not Devils as is imagined to bee in Purgatorie 4 A sweet interpretation forsooth we haue gone through water that is through fire of Purgatorie 8 I haue loosed thy prisoners out of the pit wherein is no water Zachar 9. 11 that is I haue freed them out of Purgatorie and consequently there is a purgatorie Ans 1 It is a metaphoricall speach wherein is described the deliuerance of all mankinde after they had fallen It is then a fallacy from a thing spoken in part and some respect to the same absolutely taken 2 There be contradictories in this and the argument going before if they be vnderstood of purgatorie In the former argument water is affirmed to be in purgatorie in this it is denied that there is anie water 3 If the lake without water bee vrged let our Aduersaries knowe that that place Luke 16. 23 24 is hell whence is no returning And so it doth not agree to purgatorie neither 9 He is like a purging fire and fullers sope and hee shall sit downe to try and fine the siluer he shall euen fine the sonnes of Leui c. Malach. 3 2 3. Answ 1. That they bee meere metaphores the word like doth shew It is then a fallacie vrging a misconstruction of the words 2 There is more in the consequent than in the Antecedent For it foloweth not he shall purge the sonnes of Leui Therefore that purgation can be none other but by the fire of purgatorie 3 The whole text doth speake of the first comming of Christ and of his ministerie whereby hee shall confounde and wipe away hypocrites as drosse and shall institute the true worship of God and shall consecrate spirituall priests and Leuites by his bloud It is nothing therefore to the purpose 10 Haue pittie vpon mee O my friends for the hand of God hath touched me Ioh 19. 21 Therefore there is a purgatorie Answ 1 Yet againe our Aduersaries remember not that the Schoole-men know of no purgatory in the olde Testament 2 Iob desireth his friendes that they would cease from rebuking an innocent man and rather pittie him than continue to reproue him 3 Iob was aliue and how could he bee in Purgatorie 11. Câ—â—isâ—â—â—nt in his Spirit and preached to the Spiriâ—◠〈◊〉 which were in time past disobedâ—ent when once the long suffering of God abode in the daies of Noâ— 1 Pe 〈…〉 19 20. therefore there is a Purgatorie Answere 1. Some of the Popish Doctors though impertinently too doe expound this place of Limbus Paâ—â—um and not of Purgatorie 2 These belong to the olde Testament in which the doctrine of the Papists admitteth of no Purgatorie 12 Iudas Maâ—â—habaeus sent to Ierusalem two thousand â—â—achmes of â—â—â—ver for those that were slaine and the Author addeth withall It was an holy and good thought to pray for the dead that they might be delivered from sinne 2 Maccab. 12 43 45. Answer 1. The booke is Apocriphall and in the end of the booke the Author craveth pardon saying If I haue done well and as the storie required note he wrote as an Historian and not as one that delivered points of faith it is the thing that I desired but if I haue â—poken slenderly and barely it is that I could â— Mâ—acchab 15 39. 2 Iudas had no commaâ—â—dement oâ—â—od to doe so therefore it is no preâ—â—â—ption to vs. 3. Once againe wee must remember our Aduersaries why they would endevour to proue Purgatorie out of the old Testament seeing themselues denie that there was any Purgatorie in the olde Testament 13. Augustine in some places doth not dislike the mention of Purgatorie Ans 1. Augustine speaketh of it very staggeringly and doubtfully adioining to his dispuration of Purgatorie these wordes Perhaps it is true Deciuit Dei li. 21 cap. 24 26. 14 Because there be three sorts of men good evill and of a meane sort betwixt both it must needes bee that there bee three such conditions of soules after this life Ans 1. We are not now to deale with the morall and politick principles of Plato Aristotle Virgill c. but with principles farre different from them namely with the principles of Divinity revealed from heaven Seeing then that divers principles are confounded it is a fallacie involving many questions as one 2 The distinction of men in Divinity is farre different from this and is onely two-fold betwixt the Beleevers and the Infidels betwixt the Sheepe and the Goates betwixt those which gather with Christ and those which scatter betwixt those which are with Christ and those which are against him And therefore vnto these there are two places onely and no moe assigned after death in the Scriptures 15 Gregorie the Great learned Purgatorie from spirits that appeared vnto him and shewed the punishment of Purgatorie Answ Those spirits were not the sovles of men departed but they are the trickes and mockeries of Satan 2 The truth should be learned not of the dead but of the Word of God the lawe and the testimonie Isay 28. 20 3 Gregorie in this vncertaine kinde of arguments had a humane slippe seeing he ought to haue sticken rather
Monkes will never be perswaded to practise 2 Error Whereas in the Church of God it is left at libertie for any man to fast at any fit time yet the Papists are so bound to their fastes by lawes at sette times that he may incurre the danger of his head who shall breake his fast at those times Which also is repugnant to Christian liberty Let no man condemne you in meate or drinke or in respect of an holy day or of the new Moone or of the Sabbath dayes Colos 2 16. 3 Error The Papists teach that fasting hath the nature of a merite and that it is a satisfaction for actuall sins and punishments This is repugnant to the doctrine of the merite and one only satisfaction of our Saviour and to the article of Iustification as was declared in his proper place Contrariwise our Aduersaries do dispute 1 The Ninivites and others haue by fasting obtained a mitigation of punishments therefore fasting is meritorious Ans 1. They that obtained the spirituall grace of God obtained it by faith for without faith no man can please God Heb. 11. 6. 2 And whereas others obtained a mitigating or deferring of temporal punishments it belongeth not to this disputation wherein the question is not of temporall grace but of the grace of iustification So the wicked King Ahab by fasting and humbling himself in sack-cloath obtained the deferring of temporall evils but escaped not eternall punishments 1 King 21 29. 4 Error Heere in the Papists erre also that of a wrong zeale they thrust vpon the Church the fast of Lent without any authoritie from God Contrariwise our Aduersaries doe reason 1. Christ fasted forty dayes Matth. 4 2. but every action of Christ is our instruction therefore c. Ans 1. This fast was miraculous neither is there any thing in it which agreeth with the Popish fast But and if every action of Christ be our instruction then we must worke miracles too 2. We should also in like manner abstaine 40 daies altogether from all meate 3 We haue no commandement to imitate this fact of Christ 4. And if we must imitate every action of Christ in particular then wee should with a whip scourge the Popish Merchants of holy things out of the temples But woe to the Pope with his Simoniacal mates if this dealing should be vsed 2. Moses and Elias fasted 40 daies Ans 1 If their example should bind others to imitate them then the fast of Lent should haue beene instituted in the olde Testament also which seeing it was not done the vanitie of this argument is apparent 2 Both their fastes were miraculous and vnimitable 3 Lent fast is the tithing of the daies of the yeare Therefore it was well ordained of the Church Ans These be fictions of idle braines without the word of God Will-worships therefore to be condemned 4 The Canons of the Apostles doe commend the fast of Lent Ans 1 They be counterfait Canons which our Aduersaries themselues dare not altogether denie vnlesse they they be without both iudgement and shame 2 There are many things in those Canons which the Papists themselues at this day doe reiect 5 Error He that violateth the law of fasting or of Lent is sorer punished amongst our Aduersaries than he that transgresseth the law of God Why doe yee transgresse the commandement of God for or by your tradition Mat. 15 3. 6 Error There are many mockeries in this Popish Lent fast They permit most delicate fishes to bee eaten which are more dainty than any beefe or veale such as are Pikes Sea-pikes Salmonds Giltheads Gudgions Lampreyes Eeles Oysters c. These meates may bee and vse to bee daynties manie times in the more costlie banquettes of rich men or perhaps of noble personages It is a fit course forsooth to tame the flesh by dainties In the meane while they refraine not from wine but reserue the strongest wine for Lent time taming the flesh if it please you with strong wine according to that of the Proverbs Prou. 23 31 33. That the hypocrites may seeme to fast till evening they sing their Evensong at dinner time that afterward they may freely banquet and take their repast as if God did not know the houre of the day but by their service and singing In the evening they make a Collation so they call it with divers delicate sawces confections spices almonds and wine and in the mean time they beare the world in hand that they fast notably They sell Indulgences for money to eate butter flesh egges white meates c. in Lent time committing Simonie and making way for advaâ—ntage and gaine by fastes The iudgment of the holy Ghost of such manner of Fastes Crye aloude spare not lifte thy voice like a Trumpet and shewe my people their transgression and to the house of Iacob their sinnes Yet they seeke me dayly and will know my wayes euen as a nation that did righteously and had not forsaken the statutes of their God they aske of me the ordinances of iustice they will drawe neere vnto God saying wherefore haue we fasted and thou seest it not c. Is it such a fast that I haue chosen that a man should afflict his soule for a day and to bow downe his head as a bulrush and to lye downe in sackcloth ashes wilt thou call this a fasting or an acceptable day to the Lord Is not this the fasting that I haue chosen to loose the bands of wickednesse c. Isay 58. 1 2 c. When ye fast looke not sowre as the hypocrites for they disfigure their faces that they might seeme to men to fast Verely I say vnto you they haue their rewarde Matth. 6 16. Bodily exercise profiâ—eth little 1 Tim 4 8. Where Paul doth not speake of the exercises of the body vndertaken for healths sake but of abstinence from those things which are in themselues left free and indifferent and such exercises he maketh no great reckoning of A Popish shifte The Pope doth not say that meates are euill Therefore the place of Paul 1 Tim 4 1 3. belongeth not to him Answ 1. Neither dooth Paul say that erroneous spirits shall say that meats are euill but that they shall bring in an abstinence froÌ„ certaine meates vnder what preâ—ense of Religion soeuer it bee done 2 And the place Coloss 2 20 c which we cited is more cleare than that it can bee shifted off The Pope therefore remaineth a Doctor that teacheth the doctrine of deuils CHAP. 23. Of Repentance WHereas the Pope of Rome hath thrust his errours into the article of Repentance also wee will likewise briefely propose them 1 Error Contrition which otherwise neither ought nor can be excluded from repentance is required by our Aduersaries not simply in Repentance but they teach that sinnes are blotted out and satisfied for by contrition which wee ascribe to Christ alone who was wounded for our transgressions Isa 53 5 according as the Scripture teacheth vs as
it is needfull there should be a particular enumeration of them Answ 1. There is more in the conclusion than in the Premisses for sinnes may bee remitted to them which confesse themselues to be sinners seriously to repent Although there be made no particular enumeration of all sinnes yet wee keepe a good custome in * The churches of Germanie our Churches thinking it meete that the Minister before he giveth absolution should try whether hee that confesseth vnderstand the doctrine of the acknowledgement of sin of Redemption of Grace and Iustification c But that this should be done by that auricular circumstantiall enumeration of sinnes there is no whit contained in Christs words Now as concerning retaining of sinnes that belongeth to impenitent sinners but we may not practise it vpon them that confesse their sinnes What needeth then for this retaining of sinnes any enumeration of sinnes in them to whom Christ biddeth vs apply the key of loosing 2 Against the Popish auricular confession we haue an example of Peter who having heard the generall and devout confession of the sinnes of the Iewes did not seeke after particulars any more but gaue vnto them Absolution Baptisme Act 2 38 41. 6. Christ saith to the Leaper goe shâ—w thy selfâ— vnto the Priest Mattâ— 8 4. therefore hee biddeth him confesse his sinnes to a Priest Ans 1. There is not any sillable in the text concerning any manner of confession It is then a rope of sand 2 The cause of sending him to the Priest was not any confession but for a witnesse vnto them that they might not be able afterward to denie or cavill at Christs miracles 3 And at that time by the custome and commaundement of the law of Moses the iudging of leaprous persons belonged to the Priests which at this day is committed to Physitians Heere then is a fallacie taking that for the cause which is not the cause 7. Aâ— the Chirurgion ought first to vie we and search the wounds that hee may apply necessarie plaisters so it is needfull that the Priest take a particular view of the wounds of conscience before he giue absolution Ans 1 Similitudes proue nothing 2 Here is great difference vnlikenes for it is needfull that the Surgeon doe looke vppon the wounds because hee ought to apply severall plaisters according to the diversitie of the wounds neither are all plaisters fit for all diseases which in spirituall wounds of conscience is not so for there all and every disease is cured with one the same plaister to wit the bloud of the sonne of God 1 Ioh 1 7 and 2 2. 8. He that desireth absolution may deceaue the Minister therfore auricular confession is better Answ 1 And hee that confesseth may deceaue the Priest in auricular confession foâ— who can assure the Priest that he that confesseth hath kept back nothing or that he hath not tolde some vntruth in the circumstances 2 This evill ought to be met withall not by auricular confession but by a graue serious admonition namely that God searcheth the hearts of all men and though the Ministers his Messâ—ngers be deceaued yet that he cannot be deceaved who will inflict most grievous punishments vpon the vnrepentant 9. Acknowledge your sinnes one to another Iam. 5 16. Ans 1. It is an argument from a particular as if it were an vniversall for it doth not follow that Iames doth noâ— speake heere of any other kinde of confession but of that auricular 2 He saith Confesse one to another he doth not therefore speake of auricular confession before a Priest but of a mutuall confession of them who haue beene offended one by another And it is all one with that of Christ concerning reconciling our selues with our brother offended Matth. 5 23 24. Heere are therefore foure termes and ropes of sande as are almost all our Aâ—uersaries arguments The Conclusion The godly intelligent Reader will mervaile perhaps that our Adversaries the plaisterers over of Popish errors are not afraide to bring to light with such earnestnes such trifles for the defence of Popish errours and that in so great light of the Gospel and such a learned age But he wil cease to mervaile if he shall coÌ„sider with himself that the Papists for meer want of good arguments are driven to that necessitie that whiles they cannot resist the heavenly truth whatsoever coms in their way how absurd soever it be that they lay hold on for a dart and throw it against the doctrine of the Gospell And that befalleth them which Virgil writeth Furor arm a ministrat Furie findeth out weapons The Lord bring againe to a right minde so many of our Aduersaries as haue not sinned vnto death Amen FINIS