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
13. 13. Therefore Charitie doth iustifie An. 1 Paul compareth loue or charity with faith not in respect of iustification but of duration and continuance Therefore this is a fallacie from that which is spoken in some respect to the same taken absolutely and in all respectes 2 Faith dooth not iustifie as it is a vertue or habit for it own worth but as it is considered respectively in respect of Christ whose merits it applyeth vnto vs and so doth iustifie vs for his sake There are therefore in this argument more than three tearmes and it hangeth together like a rope of sande 16 If iustificatioÌ„ be takeÌ„ away froÌ„ good works no man will thence forward bee mooued to doo good workes Ans 1. It is a fallacie supposing that for the cause which is not the cause for the true doctrine of iustification is not the cause why some men doe not good workes 2 Neither may we doe evill that good may come of it that is we may not falsely ascribe iustification to works that men may thereby be stirred vp to good works 3 There are notwithstanding many most waighty causes besides why we should doe good works although iustification be not ascribed vnto them Question 4. Our Aduersaries denie that wee are justified by faith alone but to faith they joine hope and charity We on the contrary side ascribe justification to faith in Christ alone for these reasons Because in the former question all works are excluded from the acte of iustification and therefore faith onely is left Romanes 3 4. and 11 Chapter and a man is not iustified but by faith Galathians 2 and 3 Chapter 2 Timoth 1 Tit 3 Psalm 32 as the remooving of all other thinges hath sufficientlie beene proued by these places in the former question Because the holy Scripture wheresoeuer it speaketh of Iustification doth so describe it that it mentioneth none either work or affection but onely faith in Christ Let vs then briefly runne over the places of the new Testament 1 The Gospell of Iohn 1. As many as receaued him to them hâ—e gaue power to bee the sonnes of God even Let our Aduersaries shewe aniething but faith alone in all these sayings of Scripture to them that beleeue in his name Iohn 1 12. 2. As Moses lift vp the serpent in the wildernes c. That whosoeuer beleeueth in him should not perish but haue eternall life Iohn 3 14 15. 3 So God loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeveth in him should not perish but haue euerlasting life Ioh. 3 16. 4. Hee that beleeueth in him shall not bee condemned Ioh 3. 18. 5. Hee that beleeveth in the sonne hath euerlasting life Ioh 3 36. 6. The Iewes demaund what shall we do that wee might worke the works of GOD Christ answereth This is the worke of God that yee beleeue in him whom he hath sent Ioh. 6 28. 29. 7. This is the will of him which hath sent mee that euery one which seeth the sonne and beleeveth in him should haue euerlasting life Ioh 6. 40. 8. Verily verily I say vnto you he that beleeveth in me hath life euerlasting Ioh. 6. 47. 9. These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeving yee might haue life through his name Ioh. 20. 31. 2 The Acts of the Apostles 1. To him gaue all the Prophets witnesse that through his name all that beleeue in him should receaue remission of sinnes Act. 10 43. 2. By him euery one that beleeueth is iustified Act. 13. 39. 3. By faith the heart is purified Act 15 9. 4. The Iaylor asketh Sirs what must I doe to bee saved and they saide beleeue in the Lord Iesus Christ and thou shalt be saved thine houshold Act. 16 31 32. 3 The Epistle to the Romanes 1 The righteousnes of God by the faith of Iesus Christ vnto all and vpon all that belieue Rom. 3 22. 2 Wee conclude that a man is iustified by faith without the works of the lawe Rom. 3 28. 3 Abraham beleeved GOD and it was counted to him for righteousnes Rom. 4 3. 4 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom 4 5. 5 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede Rom 4 16. 6 This is written for vs also to whom it shall bee imputed for righteousnes which beleeue in him that raised vp Iesus our Lord from the dead Rom 4 24. 7 Being iustified by faith wee haue peace toward God Rom 5 1. 8 If thou shalt confesse with thy mouth the Lord Iesus and shalt belieue in thine heart that God raised him vp from the dead thou shalt be saued Rom 10 11 9 VVith the heart man belieueth vnto righteousnes Rom 10 10 4 The first Epistle to the Corinthians It pleased God by the foolishnes of preaching to saue them that beleeue 1 Corinth 1 21. 5 The Epistle to the Galatians 1 We know that a man is not iustified by the works of the law but note that he saith but or except by the faith of Iesus Christ and wee have beleeued in Iesus Christ that wee might be iustified by the faith of Christ and not by the works of the law Galathians 2. 16. 2 They which are of faith the same are the children of Abraham Galathians 3. 7. 3. God doth iustifie the Gentiles through faith Gal 3. 8. 4. They which bee of faith are blessed with faithfull Abraham Gal. 3 9. 5. The iust shall liue by faith Galathians 3 11. 6. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be given to them that beleeue Gal 3 22. 7. The law was our school maister to bring vs vnto Christ that we might be made righteous by faith Gal 3. 24. 8. Yee are all the sonnes of God by faith in Christ Iesus Gal. 3 26. 6 The Epistle to the Ephesians By grace are yee saved through faith not of works least any man should boast Ephes 2 8 9. 7 The Epistle to the Philippians That I might be found in him not having mine own righteousnes which is of the law but that which is through the faith of Christ Philip 3 9. 8 The Epistle to the Hebrewes 1. By faith Abell obtained witnesse that he was righteous God testifying of his gifts by the which faith also hee being dead yet speaketh Heb 11. 4. 2. By faith was Enoch taken away that he should not see death Heb 11 5 3 He that commeth to God must beleeue that God is c. Heb 11 6 Finally that whole Chapter is spent in the commendation of faith alone Nowe whereas in these sayings of Scripture there is handled the way and meanes to attaine salvation iustification everlasting life forgiuenes of sinnes a testimonie of righteousnes c. Why if any other
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
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
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
thing be required but faith alone why I say is it not once so much as in one word at the least insinuated by so great and worthie Authors in so many and so serious sayings of theirs therefore faith alone doth iustifie Contrariwise Infidelity alone is the cause that sinners doe not obtaine forgiuenes of sinnes and so are condemned whereas no sinne is vnpardonable where faith is 1 He that beleeveth not is condemned alreadie because hee beleeveth not in the name of the only begotten sonne of God Ioh 3 18 2 He that obeyeth not the sonne or that * The word in the latine translatioÌ„ is incredulus that beleeueth not the originall Hâ— Apâ—â—thoÌ„ signifieth hâ— that beleeueth not or he that obeieth not how soeuer it bee taken heere it is certaine it is opposed to faith and beleeuing as appeareth by the wordes next going before beleeveth not on the sonne shall not see life but the wrath of God abideth on him Ioh 3 36 3 Except yee beleeve that I am hee yee shall die in your sinnes Ioh 8 2. 4. The holy ghost shall reproue the world of sinne as if this were the sinne by an excellencie aboue other because they beleeue not in me Ioh 16. 8 9. 5 If any man heare my words and beleeue them not c. hee hath one that iudgeth him Ioh 12. 47 48. 6. Hee that will not beleeue shall be condemned Mark 16. 16. 7 The sinne of the Iewes for which they were reiected was their vnbeliefe Rom. 11. 20. 8. Christ is to them that beleeue not a stone to stumble at and a rock of offence 1 Pet. 2 8. 9 He that beleeueth not God hath made him a lyar 1 Ioh. 5 10 10 Hee that hath not the sonne now the sonne is had by faith hath not life 1 Ioh. 5 12. 11. Without faith it is vnpossible to please God Heb 11 6 Contrariwise our Aduersaries doe argue 1 As a gift is receaued not with one finger but with the whole hand so we doe not receaue iustification by faith alone but by hope charitie together with fairh Ans Similitudes haue no force to proue a thing And yet a gift may be receiued with one finger too as for example a gold chaine may This is therefore a most fonde argument although it were sometime alleadged in a famous place and companie by a Iesuite a man of no small authoritie and account 2 We are saued by hope Rom 8 24. Therfore we are not saued by faith alone Ans 1 Paul speakes not of iustification but of the future possession of euerlasting life which in this life wee possesse in hope only and this is all he saith that we are truly blessed through faith but we doe waite for the reuelation of that our blessednesse in hope And therefore because to bee saved is in this place taken of S. Paul in one sense and of our Aduersaries in an other sense in the conclusion there arise in the argument foure termes 3 Goe and teach all nations c. not only to belieue but to obserue all things whatsoeuer I haue commanded you Math. 28. 20. Therefore faith alone sufficeth not Ans Vnto Renouation whereof Christ speaketh in the obseruing of those things hâ— Our Aduersaries make no difference betweene SanctificatioÌ„ iustification commanded it sufficeth not onely to believe but to worke is required also But as concerning iustification in the very same instruction of the Apostles Christ sayth he that shall believe and be baptized shall be saued without making mention of charitie or any other workes Marke 16 16. 4 It was not enough for the blinde man that his eies were annoynted but it was needfull Eckius that he should goe to the poole Siloam Ioh. 9 6. 7. that is faith sufficeth not but workes are required also to iustification Ans Wee may not determine of controuersed points by such Allegories as haue no ground in scriptures 5 If I had all faith so that I could remoue mountaines and had not loue I were nothing c. 1. Cor 13 2. Ans 1 Paul speaketh of the necessitie of loue or charitie not as pertaining to iustification but to vnitie and the profite of the Church It is therefore a fallacie from that which is spoken in some respect to the same taken absolutely and this saying of the Apostle is wrongfully wrested to iustification 2 Neither doth he speake of iustifying faith but of the faith of miracles Heere be therefore fiue termes in this argument 6 To you it is giuen for Christ that not onely yee should belieue in him but also suffer for his sake Philippians 1 29. Heere Paul ioyneth faith and workes together Answ 1 Heere is not anie thing meant of iustification onely the Apostle sheweth that they that belieue should beare all things patiently for Christs sake and that it is the gift of God and not of the strength or abilitie of man that they doo patiently suffer aduersitie for Christs sake 2 He speaketh that of those that be iustified which our Aduersaries expound of them that are to be iustified There are therefore fowre termes 7 Faith is effectuall or worketh by loue Gal 5 6. therefore faith alone doth not iustfie but loue or charitie together with faith An 1. There is more in the conclusion Roffensis faith ful of good workes doth justifie before it bringes forth the good workes than in the premisses For there dooth no more follow but that faith which is voide of charity is a dead faith but that charity which follloweth faith doth iustifie here is not one sillable 2 The question is not what vertues are linked or ioyned with others but what is the peculiar propertie of euerie one of it selfe Heere is therefore a fallacie in workes making manie questions for one 8 Seest thou not that the faith wrought with his workes and through the works was the faith made perfect Iames 2 22. and yee see then that of workes a man is iustified and not of faith onely Verse 24. and faith without workes is dead Ver 26 Shew me thy faith by thy workes I will shew thee my faith by my workes Verse 18. Ans 1. Hee speaketh of a dead faith which we reiect in the article of iustification also 2 The meaning is that our iustification is to bee delared before men by our workes according to that which our Sauiour sayth Let your light so shine before men that they may see your good workes c. Mat 5 16 3 works are not good vnlesse they be done by them which are iustified 9 This word Onely by faith or by faith alone is found no where in the Scripture Therfore we are not iustified by it alone Answ Exclusiue particles equiualent to the word alone are found in the holy Scripture 1. The word Grace Ephes 2 8 Rom 11. 5 6. Tit 3 7. 2 Timo 1. 9. 2 The word freely with other of the same signification Roman 3 24 charisma a gifte freely
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
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
make coÌ„parison between a vaine and true faith and desire to haue the true faith to bee shewed or proved to bee such by workes 3. That which hee doth derogate from a dead faith is wrongfully wrested to a iustifying faith 2 Yet the Protestants cannot endure this proposition Good workes are necessarie to Saluation therefore they beleeue that iustifying faith is without good workes Ans That which we deny in some respect and consideration only that our Aduersaries take as simplie and absolutely spoken in all respects We distinguish between faith works as betweene the cause and effects of iustification we denie good workes to be necessarie as causes of iustification or saluation but wee require them as necessarie conditions of them which are iustified and shall be saued Our Aduersaries maintaine that faith is informed Condition 5 by charitie but we say that charitie is rather informed by faith Because faith doth not please God in iâ— selfe but for and because of Christ whome it layeth hold on In euerie Relation two things doe concurre nowe faith in that respect in which it iustifieth is in the predicament of Relation first the foundation which is the matter or materiall parte and secondly the forme or formall part which is the destinating or referring of it to an other thing which it respecteth So faith as it is taken in a generall acception is the foundation or materiall part or the thing in which this Relation is the formall part is the ordaining or referring of it to an other thing to wit vnto Christ Because the efficient cause doth informe the effect and not contrariwise therefore because charitie is the effect of faith and faith the efficient cause of charity faith cannot bee informed by charity Contrariwise our Aduersaries doe reason 1 Paul makes faith to be of no reckoning without charitie 1. Corinth 13 therfore charitie doth â—nforme faith Ans 1. Paul speakes there of the saith of miracles not of iustifying faith 2. He doth not say that faith is informed by charitie but commendeth the necessitie oâ— charitie in some respect because that the faith that hath not charitie following it is not the true and sauing faith 2 Faith worketh by charitie Galat. 5. 6 therefore charitie doth informe faith Ans 1 Charitie is heere placed for the meanes and instrument by which saith worketh Now meanes and instruments are not the forme of that thing by which they are moved but are said rather to bee informed by that which moueth or worketh by them 2. Paul heere describes a true and iustifying faith by the effects thereof Therefore our Aduersaries vnderstand not what faith is Question 2. Of the certainetie of saluation Because in the handling of this question the Author hath many thinges throughout which might â—rooue offâ—nsiue I thought it better to referre the reader to the writings of our Countrey-men then to leaue â—â— things scandalous or to make it vp with many patches which the reader may haue exactly done otherwhere if he please to reade Maister Perkins in his Reformed Catholicke and in his treatise of Conscience and Maister Downham Christian warfare booke 2 Chap 6 7 8 c. CHAP. 12. Of good Workes VVHat we are to thinke of iustification by workes hath beene declared in the former chapter there remaine yet two principall errors of our Aduersaries one of the worke wrought an other of good workes themselues to the doing whereof Christians are bounde Now let vs treate of them in generall and in particular Question 1. Whether a good worke doe please GOD by vertue of the worke wrought though it be done without a good and sanctified minde as for example while they vse the Sacraments heare Masse singe Canonicall houres c. without deâ—â—tion Our Aduersaries affirme it but wee denâ—â— it and teach that the worke doth not please goâ— vnles it bee done by a man that is iustified and when that the person is in sauour with God then that the worke is accepted also And this is proved by this reasons following Whatsoeuer is not of faith is sinne Rom 14 23 But that which is by the work wrought onely is not of faith therefore c. Woe bee to you Scribes and Pharises hypocrites for ye tithe mint and anise cummin and leaue the waightier matters of See a work otherwise commanded tithing with out mercy and faithfulnesse the lawe as iudgement and mercie and fidelitie Matt 23 23 This people draweth neere vnto me with their mouth and honoureth mee with their lipps but there hart is farre of from me Matt 15 8 Isai 29 13. The same thing is proued by the example of the Israelites and others whereas their works no not those which were commanâ—â—d theÌ„ did please God any longer because of want of faith in the persons that did â—hem 1. Sacrifice was a worke acceptable to God Abel sacrificed and Cain sacrificed but his worke was not accepted the reason whereof is given in the Epistle to the Hebrewes cap. 11. ver 4. By faith Abel offered vnto God a greater sacrifice than Cain by the which faith he obtained witnesse that he was righteous c. 2. To him will I looke even to him that is poore and of a contrite spirit and trembleth at my words Hee that killeth a bullock See works what they are by the worke wrought is as if he flew a man hee that sacrificeth a sheep as if he cut off a dogs neck he that offereth an Oblation as if he offered Swines bloud hee that remembreth Incense as if hee blessed an Idoll Isa 66 2. 3 4. 3. VVhat haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of Ramms and of the fatte of the fed beastes and I desire not the bloud of bullocks nor Heere is a large Catalogue of works done without faith and an honest hart of Lambes nor of Goates When yeâ— come to appeare before mee who required this at your handes to tread in my Courts Bring no moe oblations in vaine Incense is an abhomination vnto mee I cannot suffer your new moones nor Sabbaths nor solemne daies it is iniquitie nor solemne assemblies My soule hateth your new Moones and your appointed feasts they are a burden vnto mee I am wearie to beare them And when yee shall stretch out your handes I will hide mine eyes from you and though yee make many praiers I will not heare for your The cause why they displeased God hands are full of bloud Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well seeke iudgment relieue the oppressed iudge the fatherlesse and defend the widowe And come now let vs reason together faith the Lord though your sinnes were as crimsin they shal be made white as snow though they were red like scarlet they shall be as wooll Isa 1 11 12 c. 4. The same is witnessed Psalm 50.
volume of Controuersies betweene the Protestants and the Papists CHAP. 1. Of the holy Scriptures The holy Scripture alone is the Iudge of all controuersies which arise in the Church and the most certaine rule of truth REASONS THE Prophet Isaie sendes vs in deciding of coÌ„trouersies of Religion to the law and to the testimonie Isai 8. 20. that is to the holy Scripture Christ in the controuersie of his person â—nd doctrine saith to the Pharisies Search â—he Scriptures c. they are they which teâ—tifie of mee Ioh. 5 39. Saint Paul greatly commendeth the holy Scriptures vnto vs saying The whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnes that the man of God may bee absolute being made perfect vnto euery good worke 2 Timoth 3 16 17. The Citizens of Beraea iudged of Pauls Sermons opinions out of the Scriptures whether Paul taught such things as were agreeable to the holy Scriptures and are for that cause commended Act 17 11. Christ answered out of the Scriptures to the questions of the Pharisies Matthew 19 4 c. of the Sadducees Matth 22 31 c. of the perfect fulfilling of the law Luke 10. 26 27. of his diuinitie out of Psalme 110 Matthew 22 43 44. Whereas hee might haue confuted and confounded them with his miracles alone The Apostles confirmed all their assertions out of the Scriptures as did also the Euangelists Matthew speaketh often of the fulfilling of the Prophets and so decides the greatest controuersie that euer was concerning the Messias out of the writings of the Prophets So Peter also prooueth out of the holy Scripture that Iesus is the promised Messias the Sauiour of the worlde Acts 2 25 c. And Chapter 3. verse 18 c. and Chapter 4 verse 11 25 c. and Chap. 10 verse 43 Stephen fighteth against his aduersaries the Priests Pharisies Scribes with the weapons of the Scripture Acts 7. Paul in the controuersie of Religion which he had with the Iewes prouokes to the law and the writings of the Prophets Acts 24 14 and 26 22 27. The same Paul gathered the doctrine of Iustification out of the Scripture Romanes 1 2 3 4 and 10 Chapters Galath 3 and 4 Chapter and cleareth the controuersie of the person of our Sauiour out of the Scriptures Ephesians 4. Peter draweth Baptisme 1 Peter 3. 21 And other controuersed points betwixt the Iewes and the Christians out of the Scripture of the old â—estament The Epistle to the Hebrewesis wholly heerein occupied to proue the greatest controuersie of his time concerning Christ the only true high Priest out of the Scripture of the old Testament The same did likewise the ancient Fathers in the Church of God who confuted the Heretikes out of the holy Scripture and the ancient godly Counsels ouerthrew the Heretikes not by the opinions of men but by testimonies of the holy Scripture dulie waighed The Position of our Aduersaries The holy Scripture alone cannot be the Iudge of controuersies Their reasons are Because it is insufficient and containeth not all things which pertaine to faith Because it is obscure Because it is vncertaine and may be drawne either to this or that side Hence arise these questions following The first question Whether the Scripture be insufficient They affirme we denie that it is insufficient and that for these testimonies following These things are written saith Iohn that you might beleeue that Iesus is the Christ the Sonne of God and that in belieuing you might haue life through his name Ioh. 20. 31. Therefore those which belieue may attaine euerlasting life by those thinges which are left writteÌ„ in the holy Scriptures and so the Scripture is sufficient for the saluation of men Thou hast knowne the holy Scriptures of a childe saith Paul to Timothie which are able to make thee wise to saluation 2. Timothie 3. 15. All things that I haue heard of my Father haue I made knowne to you Iohn 15 15. The holy Scripture doth mâ—ke â—he man of God absolute and perfect to euery good worke 2 Timo 3 17. I kept back nothing but shewed you all the counsell of God Act 20 27. There can be moued no controuersie of Religion for which the Scripture hath not afore hand prouided a deciding or determining sentence therefore Saint Paul in the controuersie of Iustification calleth the Scripture prouident or fore-seeing Galath 3 8. Contrariwise our Aduersaries reason thus 1 The Apostles taught many things which are not written Answer 1. This is a begging of the question for this same thing is it which is denied Now a doubtfull thing ought not to bee proued by an other as doubtfull 2 The contrarie heereto is contained in the places of Scriptures before alleadged 3 The Apostles should heereby be conuinced of vnfaithfulnes as hauing kept back things necessary to saluation 4 Moreouer there is extant not one onely writing of an Apostle or Euangelist but more that that which is not contained in one may plainely be seene in other of the Apostles writings 2 I haue yet many thinges to say vnto you but you cannot beare them now Ioh. 16 12 Answer 1. It is a fallacie from that which is saide in some particular respect to the same spoken absolutely and generally in all respects for Christ speaketh of his Apostles not yet illuminated by his holy Spirit but he speaks not of them as beeing endued with the holie Ghost in the day of Pentecost That which the worde Now dooth plainely declare 2. While our Aduersaries argue from the Apostles not enlightened to the Church instructed by the writings of the Apostles there arise in the Syllogisme foure termes 3 Besides it was one manner of knowledge which the Apostles had before the day of Pentecost and an other after the receiuing of the holy Ghost therefore these different thinges ought not to bee confounded 3 Other thinges saith Saint Paul will I set in order when I come 1 Corinthians 11 34 therefore Paul did not write all things Answer Paul speakes of indifferent Ceremonies in the Church not of articles of Religion necessarie to saluation Their Argument therefore as the saying is is from the staffe to the corner 4 Manie thinges are not contained in the holy Scripture which are necessarie to faith Ans 1. This we denie it is the very thing in question therefore it is a begging of the question 2. Our Aduersaries play with the word Faith for they meane not a true and sauing faith whereof our question is but in a large sence they take the word Faith vnfitlie wrapping in the word Faith euery friuolous toy long after the Apostles time as it were yesterday obtruded vpon the Church of Christ and so from the two-fold signification of the word Faith there arise foure termes which hinder that there can be no iust conclusion 5 The Scripture saith nothing of Christs descension into hell Answere That is most false for the
Peter neither can they certainly say who was his successor the different opinions are these 1. Platina Sabellicus Epiphanius reckon thus 1. Peter 2 Linus 3. Cletus 4. Clemens 5. Anacletus 2 Eusebius Irenaeus Hierom reckon them thus 1. Peter 2. Linus 3. Anacletus 4. Clemens 5. Of Cletus they say nothing 3. Damasus the Tomes of the Counsels Mariaâ—â— Scotus Caranza doe reckon them thus 1 Petrus 2 Clemens 3 Anacletus 4. Onuphrius reckoneth them thus 1 Peter 2 Linus 3 Clemens 4 Cletus 5 Anacletus Caranza saith In a matter so intricate I leave the defining therof to the iudgment of the Reader Summa concil pa 13. Amongst the Ecclesiasticall Writers some doe reckon fewer some reckon moe Bishops so that they agree not in the nuÌ„ber Because the Church of Rome in respect of this succession hath not anie where in â—he holy Scriptures any prerogative given her aboue other Churches They are not the sonnes of the Saints as â—he Canon lawe confesseth which possesse â—he roomes of the Saints but they that pracâ—se their works nether doth the See make a Biâ—â—op but a Bishop maketh the See as also the â—ace doth not sanctifie the man but the man both sanctifie the place Distinct 40 cap â—ulti Sacerdotes c. But the Pope is not the â—ccessor of Peter neither in doctrine nor in â—anners 1. Not in doctrine Peter taught thus There is giuen no other name vnder heaven whereby we must be saued but by Iesus Act. 4 12. The pope hath other names that men may bee saued by the merites of Saints the virgin Mary Iohn Baptist the holy Martyrs as also Francis Dominicus c. Peter To him that is Christ gaue all the Prophets witnesse that through his name all that belieue in him shall receiue remission of sinnes Act 10 43. The pope Sinnes committed after Baptisme are not remitted but are recompenced for by vs not because we belieue in Christ but in our works Peter acknowledgeth one onely foundation of the Church euen Christ the corner stone Math 16 16 1 pet 2 6 The pope placeth himselfe for the foundation and corner stone of the Church Peter Submit your selues to all manner of ordinance for the Lords sake whether vnto the King or vnto Gouernours c 1 peâ— 2 13. The pope would haue all Kings and Emperours subiect to him Peter ascribes vnto Christ that hee is the Shepheard and Bishop of our soules 1 Pet. 2 25 and the chiefe or head Shepheard 1 Pet. 5 4. The pope takes it to himselfe that hee is the pastor of all soules and the head Shepheard Peter Baptisme is the stipulation or taking to witnesse of a good conscience 1 pet 3. 21. The pope The state of Monkerie is equall See Aquiâ— as lib 4 〈◊〉 distinct 4 art 3. to Baptisme and Christians that haue fallen into any sinne after Baptisme cannot comfort their consciences by their Baptisme although they repent Peter If any man speake let him talke as the words of God 1 pet 4 11. The pope If any man speake let him speake our Traditions of men Peter Feede the flock of God not for filthie Venalia nobis Templa Sacerdotes Altaria Sacra Coronae Ignis Thura preces Coelum est venale deusque Mautuâ—n lukers sake 1 pet 5 2 The Pope Wares of all sorts are heere to be sold Buy what yee will for money downe told Churches Priests Altars Offerings Crowns We passe for quicke sale all Cities and townes Fire frankincense Dirges pardons froÌ„ paine Hell HeaveÌ„ God the Devil we give al for gain 1 Peter not as though ye were Lords over Gods heritage 1 Pet 5 3. The Pope will bee Lord over Angells Church and Christian Monarchies c. Peter Resist the devill steedfast in the faith 1 Pet 5 9. The Pope Resist him by consecrated candles holy water the signe of the Crosse moonkish weede c. Peter Make your calling and election sure by holines and good workes 2 Pet 1 10. The Pope seeke for your iustification before God by good workes Peter we followed not deceivable fables when wee opened vnto you the power and comming of our Lord Iesus Christ 2 Pet 1 16. The Pope hath canonized the fabulous Bookes of Dominick and the conformitie of Saint Francis as also the lying Legends are yet set abroade to sale And more over hee hath gone about to confirme the most of his trash by fables Peter we haue a most sure word of the Prophets to which ye do well that yee take heede 2 Pet 1 19. The Pope dooth no otherwaies runne away from the scripture than the devill is supposed to doe from the signe of the crosse But and if we would further compare the Popes decrees with the doctrines and writings of the other Apostles we should finde that they differ as farre as Heauen and hell 2 Peter and the Bishops of Rome differ very much in manners Peter inueigheth against them which live luxuriously delighting themselues in their deceiuings c. having eyes full of adulterie 2 Pet 2 13 14. The Pope feedes a great number of such massing seruants of his owne Peter lived in humilitie The Pope in more than Ruffian-like ryot Peter carried himselfe as a Minister or seruant to others The Pope behaueth himselfe as Lord of Lords Peter caried about a wife with him i. Corinthians 9 5. The pope abhorreth mariage in priests Peter condemned Simonie Act. 8 20 c The pope for money selleth Indulgences Bishoprickes Palles Bulls and all thinges are ordered for the scraping of money and the wiping of others of their substance See the popes a A book openly set to sale wherein is the price of absolutioÌ„ for most hai nous sinnes whereof Espencaeus coÌ„plaineth most pittifuâ—ly in Tit. cap. 1. Digress 2. taxa paenitentiaria 6 Peter was godly holy honest chaste c. The pope hath in the Genealogie of his succession Thieues Magicians Southsaiers Witches Adulterers WhoremoÌ„gers Warriours and what not Contrariwise our Aduersaries doe reason The Fathers called the Bishops of Rome the successors of Peter Answer 1. They were better Bishops then than they bee nowe a-daies The ancient Bishoppes of Rome the most of them were holy Martyrs the late ones voluptuous persons 2 And all godly and good Bishops are the successors of the Apostles in office not only the Bishop of Rome if he were good and godly 3 The Fathers also called Rome the purple colored whore Hieron to Marcella and Augustin â—â— Ciuit. Dei lib 8 cap 22 and other An other or the first Question coincident with the former Who the Pope is I Answere He is Antichrist Because all things which are foretolde of Antichrist in the holy Scriptures are fulfilled in the Pope Hee is called in the Scriptures an Aduersarie that opposeth himselfe against Christ Now the Pope opposeth himselfe against Christ manie wayes as for examples sake 1. Christ commends the holy Scripture Ioh 5 39. The Pope calleth it the matter of
strife a dead letter 2. Christ condemneth the Traditions of men Matth 15 3 c. But the Pope diggeth out of their graves Traditions long since buried commendeth them highly and bindeth mens consciences vnder the paine of excommunication to obserue them 3. Christ saith out of the heart proceede evill thoughts Matth 15 19. so that the heart is as a corrupt fountaine The Pope saith man is not so corrupted by the fall of our first parents but that hee hath still free-will as well to good as to evill 4. Christ so expoundeth the lawe that it is impossible for vs to keepe it Luke 10 27. with all thy soule with all thy strength c. But the Pope saith the law of GOD may be fulfilled by man 5. Christ received them which believed as Thy faith hath made thee whole Luke 7 50. But the Pope contendeth that faith alone iustifieth not but that we have neede of good workes to our iustification 6. Christ saith when yee have done all that is commanded you say wee are vnprofitable seruants Luk 17 10. The Pope saith consecrated persons over and aboue the fulfilling of the law do also workes of supererogation which they may bestow vpon others as having no neede of them themselves 7. Christ saith verely verely I say vnto you hee that believeth in me hath life everlasting loh 6 40 47. But the Pope layeth at him with a curse who perswadeth himselfe that hee ought certainely to believe without doubting that he is the heire of eternall life 8 Christ sayth that that goes into the mouth defileth not a man Matth 15 11. The Pope saith that a man is defiled by eating the meates which he hath forbidden 9. Christ sayth Drink ye all of this Mat 26 27. The Pope saith Drinke not all but onely Priests So likewise the life of Christ the Pope are directly opposite but wee will not treate of that now Because hee exalteth himselfe against all that is called God For he takes vpon him to alter the Word of God and the Sacraments as is prooued in this whole booke throughout The Pope sits in the Temple of God as a tyranne captiuating Emperours Kings Princes and the Consciences of men vnder his tyrannie The Pope sheweth himselfe as if he were God which hee hath done in accepting of the flatteries of his retainers which are contained in the Canon Lawe and in the books of the Canonists as followeth 1. That the Pope can doe all things above law contrarie to lawe and without lawe Bald. ad caput cum super num 1o. Extr de caus posses et propt 2. That he hath the same consistorie and the See Baldus in C. cum super de causa Propt et pos Lib cerem Pon. 1 li. tit 7. same tribunall seate with God 3. That to him is given all power in Heaven and in earth 4. If the Pope neither respecting his owne nor his brethrens saluation should by heapes drawe innumerable soules with him into the pit of hell c. yet may no man say vnto him what doest thou Distinct 40 cap Si Papa 5 The Pope is god Felinus as also in the Canon lawe Distinct 96 cap. Satis 6 The Pope is the Christ or anointed of the Lord. 7 The Pope may change the forme of the Sacraments delivered by the Apostles Archidiaconus 8 The Pope can doo those things on earth which God can doo in Heaven August Berovius in C. cum tu num 1 de vsuris 9 The Pope hath no peere but God the same Berovius in Rubric de offic de leg n. 10. And many other things which it were ouerlong to rehearse If the Pope approove not these glozing flatteries why doth he not condemne them why doth hee not forbid them why doth hee not accurse them As Herod therfore which rejected not the impious acclamations of the people was therefore guiltie of their blasphemies before God and perished very miserably so the Pope in that he condemneth not the impious flatteries of the Canonists he approueth them is guiltie of eternall damnation and shall bee tormented with Herod for ever in Hell The comming of the kingdome of Poperie is by the working of Satan with miracles and lying wonders whereof all Popery hath been and yet is full as wee reade that manie such lying wonders haue beene of old descried and punished by the Magistrates The Pope worshippeth his God Mauzzim that is the masse with gold silver pretious stones as Daniel prophecied of Antichrist And if the hire of money were denied the masse would fall to the ground of his owne accord The Pope cares not for the desires of Women but forbiddeth mariage vnto Priests And therefore maintaineth a doctrine of deuills 1 Tim 4 3. Hee hath taken away the daily sacrifice withdrawing those praiers froÌ„ Christ which he hath caused to be offered vnto Saints And hath defiled the true worship of God with mens traditions and superstitions and intolerable idolatrie This was doubtles to abolish the daily sacrifice These and such other things declare that the Pope is not the successour of Peter nor the Vicar of Christ but the Antichrist whoÌ„ the Lord Iesus shall consume with the spirit of his mouth c. 2 Thessal 2 8. Hitherto therefore we have maintained the authority of the holy Scriptures against the vaine Traditions of the Papists against Enthusiasmes or inspirations councells not rightly celebrated the counterfaite name of the Church and the falsely pretended authoritie of the Pope of Rome The Popes them selues then are not the Iudges of controuersies but the partie accused before the tribunal of the Church the Church is the Iudge the voice of the Church is the Scripture which alwaies speaketh by the rule whereof â—ll whosoever they bee are bound to give â—nswere and make their account vnto God â—t is therefore good reason that no other rule â—f truth should bee accepted of sauing the â—cripture according to which all opinions â—nd constitutions are to bee examined and â—dged in the Church CHA. 9 Of Freewill QVESTION 1. OVR Aduersaries that they might the more strongly vrge iustificatioÌ„ by works doe falsely affirme 1 that a man not regenerated or conuerted 2 even after the fall of Man hath remaining in him so much power 3. in his will vnderstanding 4. in matters spirituall and such as pertaine to the saluation of the soule that he can begin his conuersion 5 of and by himselfe and so deserue a more plentifull grace of iustification This we denie for these reasons ensuing Because the Scripture calleth vnregenerate men dead men 1. And you that were dead in sinnes and trespasses c. Ephesians 2 1. 2. When we were dead by sinnes hee quickned vs. verse 5. 3. Give your selues vnto God as they whicâ— are alive from the dead Rom 6 13. Because the Scripture compares our will vnto servitude 1. Impenitent sinners are holden captiue of Sathan at his will 2 Tim. 2 26. 2. If you continue in my
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
to the Scripture than to visions and spirits QVESTION 2. Whether the deade after their death not hauing attained the blisse of Heauen may be holpen in Purgatory by the suffrages of the liuing especially by the masse and those sâ—â—uices of God of mans inâ—â—ntion choisâ— Our Aduersaries affirm we denie it Because that which is not at all hath no accidents Therefore seeing it cannot bee proued that there is a purgatorie but the contrarie is prouedâ— it is in vaine to dispute of the helping of soules in purgatorie The time of repentancâ— in Scripture is onely granted to this present life after death is left no place for repentance 1 In an acceptable time haue I heard thee Isay 49 8. Behold now the accepted time beholde now the day of saluation 2 Cor 6. 2. 2. While wee haue time let vs doe good Galat 6 10. 3 The godly must redeeme the time Eph 5 16. 4 The time is short 1. Corinth 7 29. as if he should say Hee that will doe well let him doo it in this life for in the other life the time of dooing good cannot bee recalled 5. Exhort one another dayly while it is called To day Hebrues 3 13. To day if you will hearâ— his voyce c. let vs studie therefore to enter into that rest Heb 4 7 11. and Psal 95 7 8. After death there is none amendment of change to be hoped for 1. If the tree doâ— fall towards the South or toward the North in the place that the tree falleth there it shall be Eccles 11 2. The deade doe not after death by anie good procure Gods favour for the altering of their estate 1. For every man shal receaue the things that are done in his body 2 Corinth 5 10. he faith not after death out of the body Neither are the dead holpen by the suffrages or works of other men 1 Every man shall beare his owne burden Galat 6 5. 2. Neither could the wise virgins giue of their oile to the foolish virgins Matth 25 9 But especially thâ— dead cannot be holpen by those workes private Masses workes of supereâ—ogation c for how impious those be hath beene before declared And seeing the living by that idolatry deserue hell how can they helpe the dead with those workes which God hath reiected Contrariwise our aduersaries do dispute 1 The workes of the dead follow them Reuel 14 13. Therefore they are â—ased by good workes in Purgatorie Answer 1 The text is by this argument corrupted and wrested many wayes 1 The place speaketh of the blessed and those that rest from their labours but our question is of them which are not yet blessed but are excluded from rest 2 The text speaketh of the recompence of a mans owne workes but our Disputation is of the workes of the liuing done in fauour of the dead 3 The text speaketh of the increase of glorie in the heauenly life but our disputation is of the diminishing and shortning of paines in purgatorie This argument then is nothing els but a heape of termes that haue no coherence one with another 2 In the Scripture holy men haue mourned for their dead as Abraham for Sarah â—acob for Rahel Ioseph for his Father Therefore the deadâ—â—re holpen by the workes of the liuing Answer 1 It is a fallacy taking for a cause that which is no cause For wee no where reade that the cause of their mourning was the relieuing of the deade but sorrow for their friends parents brethren seuered from them by death was the cause thereof 2 For the same cause Paul biddeth vs to keepe a meane in mourning because those which are deade in Christ liue in rest not in torments with Christ not with the deuil â— In olde time the liuing were baptized for the dead 1 Cor. 15 29. But that had beene in vaine vâ—lesse the workes of the liuing might aduantage the dead Therefore c. Answ 1. The Greeke text is to be baptized ouer the dead not for the deade that is they would be baptized ouer their graues both to shew their hope of the resurâ—ection which was very incredible amongst the Gentiles and also for a testimonie that they were ready to expect death for Christs sake in whose name they were baptâ—zed But that this baptisme was vsed for the deade to the profite and helpe of the deade heereof nothing is sayde in the text 4 Liberalitie pleaseth all men liuing and from the deade restraine it not Eccles 7 33. Ans 1 In the olde Testament our Aduersaries confesse there was no purgatorie Ecclesiasticus then could not speake of a thing which had no beeing 2 There is more in the conclusion than in the premisses namely it becommeth vs to be thankefull toward our friends departed Therfore our thankefulnesse consisteth heerein that wee helpe them beeing in purgatorie with masses and other such workes whereas notwithstanding we may be thankefull to them in burying them honourably in doing good to their posterity and in preseruing their good name after their death 5 Powre forth teares ouâ—r the deade and begin to mourne as if thou hadst suffered great harme c. Eccles 38. 16. Ans 1 The whole text speaketh only of an honest desire and remembrance which our frieÌ„ds departed leaue of theÌ„selues with vs after their departure There is therfore more in the premisses than in the conclusion 6 Power out thy breade on the buriall of the lust Tob 4 17. Therefore the dead are holpen by the workes of the liuing Ans 1 Whether the powring of their bread vpon the buriall do helpe the deade or no therof Tobias saieth neuer a word 2 He speaketh of the buriall of the iust and if hee were iust then should he not be in purgatory if a purgatoriâ— were granted neither should he need good works to be relieued by them According to the saying in the booke of wisdome The soules of the righteous are in the hand of God and no hurt shall touch them Wisd 3 1. 3 And those which at this day in the reformed Churches do giue almes after the death of their friends doe it not that they may help them being in purgatorie for they do not belieue that there is a purgatorie but that they may preserue an honorable remembrance of the dead Some such thing it was also that â—obie enioyned his son concerning the powring of his meate vpon the buriall of the dead Or seeing it appeareth it was a custome amongst the Iewes that the friendes and well-willers of the dead for the loue they had to him vsed to make a banquet to his children and kindred to comfort and refresh them at the buriall of their friend As appeareth ler. 16 7. It is most probable that Tobie alluded to that custome 7 Monica the mother of S. Augustin when she lay a dying desired a memoriall of her to bee kept in the celebration of the Eucharist Answ 1. She desired a remembrance of her not a massing sacrifice thereby to be