haue better exprest it For my part I cannot guesse what it should bee nor will I trouble my braine in seeking it Happily your selfe know not what you would And thus haue I though breefly yet fully answered all your reasons It now remaineth that either you produce sounder arguments then yet you haue giuen vs or adde more vigor and strength vnto these or because I feare you can do neither that considering the weaknes of those reeds whereon you haue hitherto leaned hence forward you trust them no more It can bee no disgrace vnto you to bee ouercome of Truth neither is it leuity or inconstancy vpon sight of your errour to change both your opinion and practice Take therefore vnto you Christian seuerity and ingenuously reuoke what you haue held or done amisse so shall you giue glorie vnto God and God shall honour you in the sight of all his Saints But if notwithstanding all that hath beene said you meane still to persist in your error and will not bee persuaded although you be perswaded I feare lest after straining at these gnats you fall to swallowing downe of Camels and proceed from dislike of a few indifferent ceremonies vnto flat schisme and separation which God forbid for his mercies sake Amen See T de ora HOW S. PAVL AND S. IAMES ARE TO BEE reconciled in the matter of IVSTIFICATION YOV demand how Saint Paul teaching Iustification by Faith onely without the Works of the Law Ro. 5.20.28 Gal. 2.16 Iam. 2.24 and Saint Iames affirming that of Works a man is iustified and not of Faith only may bee reconciled I will endeuour to giue you the best satisfaction I can in a few Propositions 1 Scripture being the Word of God who is truth and whose promises are not yea and nay 2. Cor. 1.17.18.19.20 but yea and Amen although sometime there may seeme contrariety in it yet reall difference and repugnancy there can bee none truth euer agreeing and neuer contradicting it selfe 2 Paul therefore and Iames being inspired by the same spirit must needs conspire in the same truth although the one exclude Works from Faith in the matter of Iustification the other include Works together with Faith 3 The readiest way to reconcile this seeming contradiction is to obserue carefully the Occasions whereupon they were moued to deliuer these doctrines and to distinguish the Equiuocation and diuers vse of these two words Iustification and Faith For if there bee the same meaning in both and no ambiguity in either of these tearmes it cannot bee auoided but they must of necessity crosse one the other 4 Saint Pauls occasion was this Hee saw with what eagernesse contention certaine Iewes maintained Act. 15.1 that vnlesse the law of Moses were kept and obserued together with the Gospell there could bee no Iustification and that thereby mans Works were either substituted in the roome of or yoked together with Faith to the great preiudice of Gods free Grace Ro. 2.24 And therefore against these he proues by the testimony of the Law the Prophets that we are Iustified by Faith in Christ freely without the works of the Law 5 Hereupon some there were who like spiders sucking venome out of the wholsomest flowers so interpreted this comfortable doctrine as if it skilled not whether they practized good works and led a godly vertuous life so as they did belieue And against this sort of men the Apostle Saint Iames thought it necessary to oppose himselfe 6 So that Saint Iames doth not dispute against Saint Paul but for the right meaning of S. Paul against those that depraued and wrested his doctrine to a wrong sence Paul so defending Iustification by Faith without Works as hee denies not the necessary practice of them but only denies the power of Iustification vnto them Iames so establishing good Works not as giuing them force to make a man acceptable and iust in the sight of Gods iustice but onely disabling that Faith from hauing any power to Iustify vs which is not accompanied with them 7 And thus Saint Augustin vnderstandeth it When De fide oper l. 1. c. 14. saith he the Apostle saith that a man is iustified by Faith without the Works of the Law hee meaneth not that Faith being receiued and professed the works of Iustice should bee contemned but that euery one should know that he may be iustified by Faith although the works of the law goe not before For they follow him that is iustified but goe not before him that is to bee iustified And againe 83. quaest q. 16. When as Paul speakes of the good works of Abraham which accompanied his Faith it is manifest that by the example of Abraham he doth not so teach that a man is iustified by Faith without works that if hee doe belieue it concernes him not to worke well but to to this end rather that no man should thinke that by the merit of his former good Works he hath attained the gift of iustification which is by Faith 8 As the consideration of the different occasions which moued these two Apostles to speake so differently doth in part cleere this question so will it yet bee more euident if wee know the seuerall acceptions and vses of these words Iustification and Faith and in what sence either Apostle vnderstands them 9 Iustification vsually in the Scripture phrase signifieth not to make iust by infusing the quality of Iustice into the soule 2. King 15.4 Deut. 25.1 Psal 81.3 Prov. 17.15 Mat. 12.37 Ro. 8.33.34 but to pronounce and declare to be iust being indeed a Law-terme and drawne from ciuill Courts of iudicature and is opposed to Condemnation And this is so cleere that Tolet a Iesuite confesseth it most frequently so to signify in Scripture Pineda Vega and Salmeron three great Papists acknowledge it in this sence to be vsed by S. Paul in his Epistle to the Romans where hee disputeth purposely of Iustification 10 Now there is a double tribunall where wee are to bee iudged one is Gods the other Mans and therefore God is sayd to Iustify and Man also God when he acquits a sinner from his sinnes for the merit of his Son Christ Man when seeing our good works which are the fruites and testimonies of our grace with God out of the iudgement of Charity hee accounts vs the Sonnes of God Of the former Saint Paul speakes of the latter S. Iames. S. Paul enquireth how wee are made lust before God namely by Faith S. James how it may appeare vnto men that wee are Iust namely by Works Faith is the principle of Existence by which we are Iust Works of Knowledge by which we are knowne to be Iust Iac. 2.10 In id cap. 11 That Saint Iames vnderstandeth such a Declaratiue Iustification is plaine by that he saith Shew mee thy Faith by thy Works And Thomas of Aquin affirmeth that Workes following Faith are not said to Iustify as Iustification is an infusion of
therefore are not one 3. That which in nature comes after Iustification cannot be Iustifying faith This appeares because Faith is the Efficient instrumentall cause of Iustification and euery Efficient by the rule of Logick is in nature before the Effect But this knowledge or Assurance is in nature after iustificatiō This I proue thus the truth of a proposition is alwayes in nature before the knowledge of the truth for Propositions are not therefore true because knowne so but they are first true and then knowne so Therefore this Proposition I know I am iustified spoken by on that is iustified must needs presuppose the partie before to be iustified Therefore this knowledge of Iustification in nature following Iustification it cannot be Iustifying faith 4. In conditionall promises there can be no Assurance of the thing promised before the performance of the condition V. G. This is a conditionall promise in the couenant of workes doe this and thou shalt liue life is promised but on condition of doing and therefore vntill we haue performed the condition we cannot nor may not looke that God should be reciprocall and giue vs life So in the couenant of grace iustification is promised but vpon condition of faith so sayth the Scripture beleeue and thy sinnes shall be forgiuen thee And therefore the condition of beleeuing must first be performed before we can assure our selues our sins are forgiuen If so then faith going before and Assurance following after Assurance cannot be justifying faith 5 That from whence followeth a blasphemous absurdity cannot be a truth for from truth nought but truth can be concluded But from this that faith is an Assurance such an absurdity doth follow What is that That God commands a man to know an vntruth to assure himselfe of that which neuer shall be For God being truth cannot command falshood to be taken for truth Nether tell me here for who art thou that disputest with God for this is a ruled case in diuinity God cānot doe things which imply contradiction and therefore not make vntruth to be truth or knowledge error Now that this absurdity followes from hence thus I demonstrate it God commands the Reprobate to beleeue For Ioh. 18.8.9 for vnbeleefe the world shall bee condemned but no condemnation but for breach of a commandement 1 Ioh. 3.4 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is the transgression of the law and therefore they are commanded to beleeue I aske you then what it is to beleeue you will say to know to assure Therefore God commands the Reprobates to know and bee assured But this is a blasphemous absurdity therefore is your opinion absurd which infers it 6. That which the wicked may haue cannot be iustifying faith for it is Fides Electorum the faith of the Elect. But the wicked may haue this perswasion yea and many haue beene most confidently perswaded that they are in the fauour of God You will say it is no true perswasion but I say if forme make truth they are as formally and therefore as truly perswaded of it as the godly And therefore if the godly are therefore and for this cause iustified because cause they are strongly perswaded that they are iustified then why should not the wicked likewise be iustified by his strong perswasion But in truth these kind of speeches are vnreasonable and senselesse and so the opinion cannot be reasonable These sixe reasons shall suffice for the present although many more might be added only from hence I gather this Corollary that if iustifying Faith be not a Knowledge or Assurance much lesse is it a full knowledge or full Assurance Nay though we should graunt it to be a knowledge yet is it against Logick to define it by the perfection of knowledg For as there is a strong tree so there is a brused reed as there is a burning lamp so there is smoking flaxe as there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Faith come to full age and maturity so there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Faith in the nonage and minority So therefore to define it were to exclude the weake Faith and to make the Definition narrower and of lesse latitude then the definite Besides it is a most discomfortable doctrine vnto a troubled mind and leads the directest way to desperation for so the palsie hand of Faith should not receiue Christ And were not this to quench fire with oile and to adde Aloes to wormwood and might not hee that thus comforteth be counted one of Iobs miserable comforters Ob. The godly are said to know and to be perswaded yea the Prophet saith Io. 3.14 Ioh. 17.3 Esa 53.11 Heb. 11.1 By his knowledge shall my righteous seruant iustifie many and Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Subsistence and Euidence Ans First I graunt the godly may and ought to know but the question is not of their duty but what it is which iustifies them 2 Secondly to know and so likewise the Verbs of Sence in the Hebrew tongue vsually signifieth not onely an act of the Minde or outward Sence but of the Will and affection also So in the Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 1.6 Mat. 7.13 The Lord knoweth the way of the Righteous and in the Gospell Depart I know you not and elsewhere I will not heare see c. that is God will not so know heare see c. as in fauour to loue or approue And so doe I interprete that of the Prophet Christ being so knowne as to bee embraced and rested vpon by the Will shall iustify many 3 Thirdly that Definition in the eleuenth to the Hebrewes I deny with Peter Martyr and the rest of our Diuines to bee perfect but rather by the Effects to describe it And as for that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistence whereon you seeme to stand take this first that the writers of the new Testament vse words in the same sence that the Seuentie Translators doe Secondly that that which in Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expectation that the Septuagint turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in Ruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruth 1.12 so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrewes shall not be Subsistence but expectation or desire of things that are hoped for But of this umpliandum censeo I pronounce nothing only I conclude his second Faith not to be Iustifying Faith And because you shall not count me singular or alone in this point read M. Foxe in his booke de Christo gratis iustificante and you shall find him earnest against this opinion The third faith is Fides Persone or Personalis meriti Faith of Person or of Personall merit and of this I make the Obiect to be Christ the Mediator meriting the Act of it Fiducia a Rest or Deuolution the Subiect of it the facultie of the Will and not the Vnderstanding the next End of it Iustification the remote End eternall Saluation And thus I
iustice but as it is an exercise or declaration or perfection of Faith 12 Concerning the word Faith sometimes it signifieth that sanctifying grace of Gods spirit whereby wee beleeue in or on God that is put all our affiance vpon God in Christ for Iustification and Saluation sometimes a naked assent or agreeing to all the truths contained in the Scripture specially such as are Euangelicall That is only of the Elect this the Diuels haue That either hath works following it as in Abraham or is great in child of works ready to trauell and bring forth if God giue time as in the theefe on the crosse This many times is without works and therefore dead and spiritles Of that S. Paul speaketh of this S. Iames. That sole but not solitary iustifies this being solitary iustifies not 13 In a word S. Paul speaks of the cause of Iustification S. Iames of the Effect S. Paul descends from the Cause to the Effect S. Iames ascends from the Effects to the Cause S. Paul resolues how wee may bee iustified S. Iames how wee may bee knowne to bee iustified S. Paul excludes works as being no Cause of Iustification S. Iames requires works as fruites of Iustification S. Paul denies works to go before them that are to bee iustified S. Iames affirmeth that they follow him that is iustified 14 Others distinguish and reconcile them thus Iustification is sometime vnderstood without implying Sanctification sometime as it implyeth also Sanctification with it In the former sence S. Paul taketh it when hee proueth that a man is iustified by Faith without works S. Iames in the latter when he concludeth that a man is iustified by works and not by Faith only And this I suppose to be a very sound interpretation 15 Howsoeuer that Faith alone without the works of the Law in the sence aboue deliuered doth iustifie these ancient Fathers auouch together with us Origen Cyprian Eusebius Caesariensis Hilarie Basil Chrysostome Ambrose Augustin Cyril Primasius Hesychius Gennadius Oecumenius whose direct and expresse words I can at any time produce Nay these late Papists also least it should be thought that none but Protestants hold it the Canons of Collein the authors of the booke offered by Caesar vnto the Protestant Collocutors in the assemblie of Ratisbon Pighius Cassander Stapulensis Peraldus Ferus and others who count themselues as good Catholiks as they that hold otherwise 16 And this only Faith is so sure an anchor of our soules and suchâ— fountaine of true comfort both in life and death that Charles the fift Steuen Gardiner Sir Christopher Blunt and sundrie others durst not at their death trust vnto their works but vnto Faith in Christ only And Cardinal Bellarmin after a long disputation touching the merit of works is faine to conclude that because of the vncertenty of our owne iustice and the danger of vaineglory the Safest course is to repose all our affiance in the only mercy and goodnes of God So that in his iudgement wee Protestants haue chosen the Safest course I for my part will neuer trust my soule vnto them who leauing so safe a course meane to hazard it through a more dangerous way OF THE AVTHORS AND AVTHORITY OF THE CREED AND WHY IT IS CALLED a Symbole THE inscription of the Creed seemes to father it on the holy Apostles calling it the Symbole of the Apostles So doe almost all the Fathers of the fourth age after Christ and downeward affirming that the Apostles hauing receiued the Holy Ghost at Ierusalem and being now ready to disperse themselues into all parts of the world to preach the Gospell thought it good before their parting to compile this Symbole that it might serue as a pledge of their vnity in the Faith and a canon for their doctrine and teaching Yea some of them proceed so farre as particularly to set downe what article was made by what Apostle whereof see Augustin in his hundred and fifteenth Sermon de tempore Now although it bee very hard for mee to sway against the streame of so maine authority yet can I not but doubt thereof Paraphr in Mat. Praef. and confesse with Erasmus I know not who made the Creed especially hauing so great probabilities for demonstrations I dare not call them that it should not bee done by the twelue Apostles For first were it compiled by them is it likely that Saint Luke writing the history of their Acts would haue omitted so principall a matter Sundry other things of farre lesse consequence hee hath carefully recorded but of this so important and weighty a businesse hee makes not so much as one word mention which certainly hee would neuer haue failed to doe had they done so Adde hereunto that not one of the ancient Fathers who liued within the three first Centuries of Christ speake of any such thing in any of their writings and yet they should best know it whose times were neerest vnto the Apostles This deep silence both of Saint Luke and all those ancient Doctors make it vnto mee more then probable that the Apostles neuer composed it Secondly as the silence of these worthies so the very language of the Creed conuinceth it to bee yonger then the Apostles For the word Catholike vsed in the Creed was not knowne in their time Can any man thinke that the Church should then bee called Catholike when it was not Catholike For when they say this Creed was compiled the Church was scarce begunne among the Iewes and the Apostles had no where as yet preached the Gospell among the Gentils But heare the expresse words of Pacianus Bishop of Barcilona Sed sub Apostolis Ad Sympronian Epist 1. inquies nemo Catholicus vocabatur Esto sic fuerit Vel illud indulge cum post Apostolos haereses extitissent diuersisque nominibus columbam Dei atque Reginam lacerare per partes scindere niterentur nonne cognomen suum plebs Apostolica postulabat quo incorrupti populi distingueret vnitatem neintemeratam Dei virginem error aliquorum per membra laceraret In the Apostles times you will say no man was called Catholicke Bee it so Yet by your leaue when after the Apostles heresies were risen vp and by diuersity of names they laboured to rent and teare in peeces the done and queene of God was it not requisite that those which were Apostolike should haue a sirname of their owne whereby the vnity of those that are vncorrupt might bee distinguished and the error of none might rent in peeces the immaculate virgin of God Thus hee Against which if it bee obiected that the Epistles of Iames Peter Iohn and Iude are called Catholicke I answer the Inscriptions and Subscriptions of the Epistles are not Apostolicall but added to them by some other and sometime vntruly Neither is there any reason they should bee so stiled aboue the rest For neither is the doctrine contained in them more Catholicke then of all the other Epistles neither were they written to all the
the many excellent and heauenly graces wherewith the spirit of God beautifieth and enricheth the hearts of his Elect there is no one of more either necessity vnto saluation or importance for comfort and consolation then that of Iustifying Faith For as by the first Act of this faith our Iustification before God our peace with God our incorporation into the mysticall body of Christ Iesus our conuersion vnto God are first wrought and effected so by the consequent continued Acts of the same Fayth are wee being fallen dayly renewed and from both totall and finall falling away safely preserued and maintained This cōsidered me-thinkes no time can be better employed nor no paines more profitably taken then in the quest and enquiry of the true nature and definition of Iustifying Fayth And although I cannot deny but hee may haue fayth who cannot like a Logician define it and may haue the benefit of Iustification by it who cannot distinguinsh the nature of it yet this withall I boldly auerre that the ignorance hereof or a confused and indistinct apprehension of it disableth vs both from giuing and taking direct and euident comfort from it whereas a cleare and distinct knowledge thereof is able to satisfie and replenish with comfort any distressed or afflicted conscience For this cause haue I vndertaken so briefly and perspicuously as I can to set downe my opinion of the definition of Fayth perswading my selfe I doe not endeauouring at leastwise not to swarue from the wholesome doctrine of Christ and Gods word From the writings and doctrine of most learned and worthy Diuines peraduenture it doth and indeed it doth vary to whom although as farre farre inferior I owe all respect reuerence yet being Gods freeman I cannot endure to bee mans bond-man and sweare to all they say One Paphnutius sometime in the matter of Priests marriage preuailed against a whole Counsell of most learned and godly Bishops Socrat. l. 1. c. 8. and young Elihu may speake more oportunely pertinently then they that are much his Ancients Therefore as Nisus sayth in Virgill Neque hac nostris spectentur ab annis Aeneid l. 9. looke not how greene or how gray his head be that speaketh but let the touch of truth try all and what by it shall appeare to be base and counterfait refuse and reiect that which shall be found true and sound approue and embrace And that preiudice too strongly possesse thee not take my protestation that I neuer haue entertained this opinion rashly and inconsiderately but vpon mature aduise and deliberation nor broach it vpon a preposterous humour of nouelty or ambition to build vp mine owne credit existimation by the ruine and disparagement of so great Diuines for this were Subulâ leonem excipere to encounter a Lion with a bodkin as it is in the Prouerbe but vpon a sincere affection and desire to minister solid and found consolation to despayring and perplexed minds which as after shall appeare vpon this foundation may most firmely be raised And now trusting what I say shall be weighed in the ballance not of preiudice but vpright iudgement I leaue to preface any farther and come directly to the purprose Because I purpose not to raise my building very high I meane not to lay my foundation very deepe therefore neither will I play the Phylologer in shewing the diuers vses and acceptations of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Fides id est Faith or quote Ciceros Fiat quod dictum est or St. Augustines Fac quod dicis Offic. l. 1. to doe as a man sayes for the notation of Faith neither will I play the Phylosopher in discoursing of Physicall or Morall or Ciuill Faith wherein it were easie to wast much oile and paper nor lastly will I speake of that Theologicall Faith called Miraculous either in Agent or Patient which I take to bee none other then a diuine instinct for the working of a Miracle For albeit they who at the last day shall say Lord in thy name haue we not cast out Diuels may seeme to haue trusted in Miraculous Faith for Iustification Mat. 7.22.23 and acknowledgement of Christ yet notwithstanding neuer any controuersie about it hath exercised the Church of God To deferre your expectations therefore no farther three Faiths there seeme to be which lay claime and title to the priuiledge of justification giue me leaue to distinguish and denominate them according to their Obiects neither be offended if I handle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and giue new termes to old matters The first is Fides Historiae Historicall Faith which is an Assent of the mind vnto the truth of Gods word and specially the Gospell And this Faith whether it be according to the distinction of the Scoolemen Acquisite gotten by much hearing and experience without illumination or infused and reuealed by the spirit of illumination it hath no interest in the matter of Iustification For besides that it is absurd that so generall a Knowledge should iustify Acquisit Faith the Diuels haue according to that of St Iames Iam. 2. 19. The Diuels beleeue tremble Infused faith the Reprobates may haue as Balaam Iudas Magus Now the Scripture is plaine that justifying faith is propper and peculiar vnto the Elect and therefore Historicall faith cannot justifie The second is Fides Promissionum Faith of promises which is a Perswasion or Assurance that the promises of God made in Christ to wit Iustification Remission of sinnes Adoption Regeneration and finally Election it selfe and eternall Saluation doe particularly pertaine to me and are mine Now this although I deny not but in Scripture it is called faith and that euery Saint of God both may and ought to haue this particular perswasion and Assurance yet this I confidently deny that this perswasion is that which justifies a man before God and my reasons are these 1. If this were justifying Faith then whosoeuer liues and dyes without this particular Assurance he cannot be saued Heb. 11.6 Without faith it is impossible to please God But a man may be saued without it I instance in those our Brethren of Germanie who hold that faith may finally and totally fall away and consequently that there can be no certainty of Saluation whom yet the Church of God calleth and counteth brethren and it were vncharitable to censure of them otherwise Therefore or at leastwise probably Faith is not an Assurance 2. That which is in time after Iustifying Faith cannot be that faith This is vndeniable But this particular knowledge is in time after faith This I proue out of 1. Ioh. 5.13 These things haue I written vnto you that beleeue in the name of the Sonne of God that ye may know that ye haue eternall life Behold Beleeuing goes before and Knowledge comes after as for that which followeth in the same verse and that yee may beleeue I interpret it of Perseuerance growth in Faith Howsoeuer beleeuing Knowing are distinguished and
as that of the body sees the Sunne Of that therefore by Caluins iudgement Saint Iames speaketh not Beza in eundem locum of this hee doth And Beza who vpon this place treadeth in Caluins steps and well knew his meaning affirmeth that Saint Iames vnderstandeth not the same Faith whereby Saint Paul saith wee are iustified but onely that whereby wee doe belieue there is a God and that Christ is the Sonne of God and that all things prescribed in both the testaments are true which is in effect the very definition of Historicall Faith But for all your praysing of Caluin you cannot bee contented with his exposition but you must needs haue a tricke beyond him For whereas hee by Saint Iames his Faith vnderstand a vulgar knowledge you will rather haue it to be a peculiar shew by miracles which is the most senselesse deuice that euer was imagined For who euer dreamed that the Question which there the Apostle disputeth should bee this Whether a peculiar shew by miracles without works doe iustifie And when hee saith Thou beleeuest there is one God thou doest well the Diuels belieue also and tremble what brute of Cuma or Arcadia would expound it thus Thou hast a peculiar shew by miracle it is well the Diuels haue a peculiar shew by miracles also and tremble Learne therefore and know that the Faith which Diuels haue cannot bee Faith of miracles for miracles the Diuels can worke none being limited within the compasse of their nature which cannot produce supernaturall effects and neuer being ordained to bee the confirmers of Faith to which end miracles were appointed Now then to end this point whereas you pray this may serue for an answer vnto my first distinction of Historicall Faith I must tell you plainly that what you cannot win by force you are not like to get by begging neither can I at any hand bee intreated to accept of friuolous and desperate speeches for sound and substantiall answers Whereas againe you make the ground of my error as you pretend to bee confounding of Historicall Faith with a vulgar knowledge You shall by your patience giue mee leaue still to erre that error vntill by some new-found nicetie you can distinguish them whereof I pray you let vs heare by the next Lastly where you wish mee to know that whosoeuer finally contemneth Historicall Faith cannot haue the other two kinds of Faith nor bee saued I doe you to weet that I know it right well but what you intend or would inferre thereon nor I nor I thinke your selfe know Some thing was to be said to make a shew and to fill vp paper but what and how pertinent it is Hippoclides cares not Treatise The second is Faith of Promise and is a Perswasion or Assurance that the Promises of God made in Christ to wit iustification remission of sinnes adoption regeneration finally Election it selfe and eternall saluation doe particularly pertaine vnto mee and are mine Yet this iustifies not N. B. And I confidently hold that a firme and finall perswasion application and assurance that the promises of God made in Christ to wit Iustification Remission of Sinnes Adoption Regeneration and Election it selfe and eternall Saluation doe particularly belong vnto mee and are mine is that which iustifies a man before God You deny it and thus you oppose I. D. Vnto my assertion you oppose only your simple contradiction preparing your selfe immediately to answer my arguments But because in my Treatise certaine words are promised before my reasons whereat you cauill after your confused manner in a very importune and vnfit place I will by your leaue rectifie what you haue disturbed and maintaine them there where my owne method first ordered them Treatise This Faith of Promise although I deny not but in Scripture it is called Faith and that euery Saint of God both may and ought to haue particular perswasion and Assurance Yet I confidently deny that this Perswasion and Assurance is that which iustifies a Man before God N. B. A man may bee saued by this Faith yet this Faith is not a iustifying Faith therefore a man may bee saued without a iustifying Faith Whosoeuer may bee saued by this Faith and by your third kind of Faith may bee saued by two kind of Faiths the one iustifying the other not iustifying which is absurd Yet by your confession M. Downe a Christian ought to haue this Faith as of necessitie Then if hee ought to haue it hee cannot bee without it and yet may ordinarily be saued without it as you say and so saued without that which hee ought of necessity to haue to saluation and also ought to haue that to saluation which will doe him no good to saluation because hee may bee saued without it What absurdities and contrarieties be these I. D. Now alas were I as cunning as Theseus himselfe how could I winde my selfe out of these perplexities and labyrinths wherein you haue intangled mee or were I as strong as Samson how could I breake in sunder these cords of absurdities and contrarieties wherewith you haue so fast bound mee And yet when I looke more neerely vnto the matter mee thinks the knots are not so intricate that there needs some God from the engine as it is in the Prouerb to vntie them For as Augustin saith Doe but restore my words and your calumniation will presently vanish All I say is no more but this that euery Saint of God both may and ought to haue particular assurance and perswasion you report mee to say A man may bee saued by this assurance and that he ought to haue it as of necessity to saluation Betwixt which sayings there are as the Poet speaketh many high hils and deep seas and therefore what iars or discords soeuer you haue here found is in the song of your owne setting and not of my deuising For what mad Syllogismes are these if insteed of your imaginary proposition you restore my true assertion and then adde vnto it your Assumption and Conclusions thus A man may and ought to bee assured But Assurance is not iustifying Faith Ergo a man may bee saued without a Iustifying Faith Ergo a man may bee saued by two kinds of Faith Ergo hee may bee saued without that which hee ought of necessity to haue to saluation Ergo hee ought to haue that to saluation which will doe him no good to saluation Doe you not see that against the canons of Logick first you haue one tearme in the conclusion namely may bee saued which is not found in either of the premisses Againe that neither tearme of the Conclusion is in the Maior proposition And lastly that the Conclusion is affirmatiue notwithstanding that the Assumption is negatiue Fie fie that a Logicke-wright should so much ouershoot himselfe and so shamefully transgresse his owne precepts This infamy to retort vpon you your owne words had you not incurred if you could haue abstained from peruerting my speeches and adding vnto them such
impudent glossems of your owne But yet when I say a man ought to haue Assurance doe I not therein confesse it to bee so necessary vnto Saluation that a man cannot be saued without it Nothing lesse and God forbid that euery ignorance or doubting of what wee ought to know should presently exclude and barre vs from Saluation for then no flesh possibly could bee saued Although therefore when I say a man may bee assured I confesse a possibility and when I say hee ought to bee assured I acknowledge a dutie yet doth it not follow thereupon that such assurance is of absolute necessity Necessary it may bee vnto the well-being of the Sonne of God but not vnto his Being as if hee could not bee a new creature without it necessary to cheere and solace him in the way to the end but not vnto the end it selfe as if without it hee could not aspire vnto saluation Such absolute necessity of assurance vpon paine of damnation I know none saue onely of those truths which wee call fundamentall among which I suppose your and my iustification and saluation are not to bee reckoned And yet had I said which I deny that Assurance is necessary vnto Saluation what inconuenience is it to say that neuerthelesse it is not necessary vnto iustification For Saluation is the End Iustification a meane or way vnto the End and more things are subordinate vnto the end then vnto the way as vnto Saluation both Faith and workes are necessary but vnto Iustification Faith alone is required And therefore also it is no absurdity to say that two Faiths are requisite vnto Saluation as indeed Faith of Story and Faith of Person are although but one Faith iustify which is Faith of Person And thus much for your plaine-song now let vs heare your descant and diuision vpon it N. B. Martiall Emerepes apud Apophth Chrysippus Dij mentem tibi dent tuam Philaeni God send you your right wits to see these errors and to amend them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne vities Musicam said one Corrupt not musicke speake not contraries nor nouelties You cannot alwayes saile in the night but at last will bee taken if you were as craftie as a Cuckow Athanas in Symb. as spake Pliny and Aristotle Wee hold in Diuinity but one Faith and not diuers in specie and that euery Christian man is bound to haue it hauing meanes giuen him from God vpon paine of damnation and that no man can ordinarily bee saued without it And therefore doe cast out your cobwebs as following his counsell that said Vasis eijcias quas nectit aranea telas knowing that your speeches endeauour to mingle water and fire together which is impossible to doe Neither are your forces any thing able to deceiue Gods Elect so long time trained vp in his blessed schoole Well may you consume your selfe as one said Comedo meipsum more Polypi Alcaeus apud Athen. l. 7. Catull. Mat. 11. 1 Tim. 3.15 Act. 9. I eat vp my selfe like Polypus but the Church can you not deceiue for your sacke is full of Spiders as Catullus telleth one Nam tui Catulli Plenus sacculus est aranearum The Church is no reed but the pillar of truth and therefore it is hard for you to spurne against it I. D. Vnto this Rapsodie of sentences and prouerbs drawn in like Hercules oxen and tyed together like Samsons foxes so preposterously by the tailes were I a Grammar-schoole-boy againe I would quickly patch you vp an answer in the same kinde But now I affect not an opinion of learning that way desiring as becomes a Diuine rather to bee reall then verball If children either in age or vnderstanding bee pleased with such Pedanterie and delight to see so many babies in your writing I enuie it not so long as the grauer and learneder sort rest contented and satisfied with the substance of my reasons Only vnto that charitable prayer which you make for me out of that deuout Poet Martiall that God would send me my wits againe Lib. 2. Sat. 3. I know not what kinder wish to oppose then that of Horace the deuouter Poet of the two that you which are franticke and bedlem-mad would something beare with those who are but a little discrazed and distempered For indeed you are right twin vnto the Lunaticke gentleman in Horace and as hee euery day visited the theater and there â—ate clapping his hands and keeping a stirreas if he saw some notable Tragedieacted before him whereas the stage all the while was empty so you here make much adoe and tell mee of I know not what absurdities contrarieties and nouelties and yet the ground you lay for them is in my words no where to bee found Wherefore as Sophâ—cles being accused of dotage read before the iudges his Ordipus Coloneus which he had very lately composed Cic. de Senect and then demaunded of them whether it seemed the poem of a dotard or no so because you charge mee as berâ—â— of my right wits and fraught with nothing else but errors and contradictions I appeale vnto the Christian reader praying him to peruse and ponder my treatise and if hee please this Disputation also and then to iudge indifferently betwixt vs whether I bee as this Festus accuseth me mad and beside my selfe or else with Saint Paul Act. 26.24.25 haue spoken the words of truth and sobernes Treatise 1. Arg. If this were iustifying Faith then whosoeuer liues and dies without this particular Assurance cannot bee saued sine Fide c. without Faith it is impossible to please God But a man may bee saued without it Ergo. N. E. I hope you meane de adultis of men that haue meanes giuen them from God to get this Assurance for otherwise I easily agree that God may extraordinarily saue whom it pleaseth him But doubting not of your meaning and denying your Minor you take vpon you to proue it first by an instance and next by six reasons All which let vs see I. D. Epist 57. Taking me to meane de adultis you doe no whit mistake mee for as Augustin saith that Infants know the things of God who know not so much as the things of men if wee should goe about by words to demonstrate I feare mee wee should bee iniurious euen to our very senses endeuouring to perswade that by speech the euidence of whose truth surpasseth all faculty and office of speech Neuerthelesse because it is written without Faith no man can please God and the iust shall liue by his owne faith many learned men haue hereupon conclude that Infants haue a Faith euen of their owne Adacta Colloq Mompelg Resp de Bapt. in so much that Beza though of a different iudgement confesseth this to bee a very solid and firme foundation and soone after addeth that of this matter very learned Diuines yea and the ancient Fathers also differ in opinion for this Question saith he is among the
by one that is iustified must needs presuppose the partie before to be iustified N. B. O. O. O. O. O. I. D. What mum Master Baxtar Hath Sigalion now instantly sealed vp your lips that you cannot or are you suddenly become a professed Pythagorean that you may not speake For me thinkes you that haue beene so vocall and wastfull of your breath in so many impertinent and friuolous excursions should not now bee so sparing and niggardly of a word or twaine vpon so necessary a point But the truth is the argument is vnanswerable and inuincible and therefore you held it better to say nothing and slily to passe it ouer then to marre all by saying nothing to the purpose Which course if you had also vsed in the rest of this disputation you should haue saued this scribling labor and I had receiued virgin paper from you And so as Galba in the iudgement of all might haue beene thought worthy of the empire if hee had not beene Emperor Tacit. 1. Hist you also in the opinion of some might haue beene counted able to write if you had not written But now that after so much loudnesse and clamourousnesse you are become so dumbe and silent it argues that though ability faile yet will should not haue beene wanting vnlesse the euidence of truth had perforce made vp your mouth And so construeing your silence to bee in this point no lesse then plaine yeelding I passe on to the next argument Treatise 4. Arg. In conditionall Promises there can bee no Assurance of the thing promised before the performance of the condition v. g. This is a conditionall Promise in the couenant of works Doe this and thou shalt liue Life is promised but on condition of Doing and therefore vntill wee haue performed the condition wee may not looke that God should bee reciprocall and giue vs Life Now in the Couenant of Grace Iustification is promised but vpon condition of Faith so saith the Scripture Belieue and thy sins shall be forgiuen thee Therefore the condition of Belieuing must first bee performed before wee can assure our selues our sins are forgiuen If so then Faith going before and Assurance following after Assurance connot bee Iustifying Faith N. B. I deny your Minor and say there may bee an Assurance of Saluation in some measure before there can bee the performance of Faith actuall in the highest measure Therefore your Minor is vtterly false For Faith in his true defined state is a firme Assurance and Perswasion and a firme Assurance and Perswasion is Faith and both the Greeke and Hebrew words signifieth Faith before cited doe declare Yea this Assurance is giuen vnto vs together with the hearing of the Word of God Habitualiter and will shew it selfe Actualiter in due time and therefore sometime is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometime is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first in the beginning the next in the Lords due time and this can neuer be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but secundùm magis or minùs shall externas vel internas exerere vires shew forth his forces either within man or without I. D. To make all plaine my argument reduced into the right forme standeth thus That which goeth before iustification is not that which followes after iustification But Faith goeth before iustification and Assurance followes after Ergo Faith is not Assurance The Minor of this Syllogisme is that which you deny affirming it to be vtterly false and you confirme it to bee so by this reason There may bee Assurance of Saluation in some measure before there can be Performance of Faith Actuall in the highest measure Ergo Faith goeth not before Assurance nor doth Assurance follow after Faith The Antecedent of which Enthymeme I grant for as much as there may bee Assurance in this life but not the performance of Faith actuall in the highest measure wee here Belieuing only in part as the Apostle saith But if hereupon it follow Therefore Faith goeth not before Assurance it will also follow Faith goeth not before Charity or good works because Charity and good works may be in some measure before Faith actuall bee in the highest measure or thus The elder Sonne is not borne before the yonger because the yonger may waxe as tall as a Pygmee before the elder bee growne to the stature of a Giant Which Consequences if they be absurd and ridiculous as absurd and ridiculous is it to inferre that Faith cannot bee before Assurance because Assurance may bee in some measure before Faith bee in the highest measure Nay farre better doth it follow from hence against your selfe that Faith is not Assurance nor Assurance Faith For if as you expresly say Assurance may bee in a lower measure when Faith is in a higher how can they possibly differing so in degrees but bee differing things For although it be true that more and lesse doe not diuersify the kind yet is it as true that the same indiuiduall quality cannot at the same time bee both intended and remitted no more then the same string in a Lute can at once bee strained vp and let downe and yeeld at the same time both a base and treble sound In the residue of this Section you shew your selfe to bee one of those idle Oratours of whom Quintilian speaketh Inst Orat. l. 11. who neuer regard where the point or issue of the Question lieth so they may besides the cause either from the persons or out of some common place find occasion of declaiming Lib. 6. Epig. 19. Such as was Postumus the Aduocate in Martiall who being entertained to plead the cause of one who had three Goats stolen from him by his neighbour left the proofe of this and fell a discoursing of the battell of Cannae of the Mithridatike and Carthaginian wars and other such impertinent matters But neuer was there any offended more notoriously in this kind then you all those speeches are nothing els but extrauagances and by-matters For I pray you how doth it concerne my argument to talke of the origination of Faith in Greeke and Hebrew how Assurance is giuen how it shewes it selfe of Oligopistie Plerophorie and Apostasie of the intention and remission of it and finally of the inward and outward forces thereof Surely De arte Poët as much as a Cypres-tree concernes a table of shipwrack as Horace speaketh And therefore giue mee leaue to plucke you by the eare and to say vnto you as did the poore Client vnto his Lawyer aboue named Now I pray thee Postume say some thing at length touching my three Goats N. B. Where it pleaseth you to make remission of sinnes a Promise vpon a Condition I tell you with all the Church of God in all ages it is rather an encouragement to belieue assuredly in Christ as if hee should say Thy sinnes bee forgiuen thee therefore bee of good comfort that both the former and latter to wit forgiuenesse of sinnes and Beliefe might bee ascribed to
is conditionall you denyed in your answer to the former argument now also you deny that Belieuing is commanded Whereby you bewray how inexpert you are in the Word of righteousnesse as the Apostle speaketh and that whereas by office you are Heb. 5.12 13. and concerning the time ought to be a teacher yet haue you need your selfe to be taught the very elements of the Christian Religion That therefore the Promise is conditionall I haue in the due place demonstrated now that Belieuing is commanded remaineth to bee poued or rather it is already proued thus No condemnation but for breach of a Commandement Condemnation for vnbeliefe for for vnbeliefe the world shall bee condemned Ergo Beliefe commanded But this reason according to your wont you cunningly suppresse and hauing found out a new Art of disputation thinke it enough to scorne the premisses and with a bold face to deny the Conclusion Yet for your further confusion vnto necessary consequence I adde the expresse words of Scripture This saith Iohn is his commandement that wee belieue in the Name of his Sonne Iesus Christ 1 Ioh. 3.23 And vnto diuine authority I adde the humble consent of holy men of God Beza expoundeth that place of Saint Iohns Gospell Ioh. 6.29 This is the worke of God that yee belieue in me De gra vniuer De Praedest gratia on this wise This is that which God requireth of you that yee belieue in me The Lord commandeth saith Hemingius that we belieue Together with the Promise saith Master Perkins is conioined the Exhortation or Commandement to Belieue which is more generall then the Promise because the promise belongs only to Belieuers but the Cōmandement both to Belieuers vnbelieuers Harm Conf. Sax. of remission of sins iustif Finally the whole Church of Saxony thus confesseth It is the eternall immutable commandment of God that we should belieue in the Son of God according to this saying which is my very ground the Spirit shall conuince the world of sinne because they Belieue not in mee Nay see the lucke of it that which here you affirme to be an vntruth not many lines before you haue auowed to bee a truth saying God commandeth all to Belieue and therefore the Reprobates Yea doe you not in this place vnsay that which you say saying it is vntrue that God commandeth when hee biddeth a Reprobate to Belieue For hee that Biddeth in my vnderstanding commandeth vnlesse you that complaine of nice and subtle Distinctions in others haue learned of late by some new-found nicetie to distinguish there where the letters and syllables onely differing there is otherwise an identie of nature and definition A man would wonder how you could so soone forget your selfe but that it is commonly seene a liar hath seldome or neuer a good memory But to proue that God commands not a Reprobate to belieue you come vpon mee with a most mighty and insoluble Enthymem What is that I beseech you Marie this A Reprobate if he could belieue he should then without doubt bee saued Ergo God doth not command him to Belieue A desperate Demonstration I promise you for by the same reason you may conclude that God commands him not to obey the Precepts of the Morall law neither Because if hee could keepe them he should bee saued What you conceiue may bee the knot and sowlder as it were of this Consequence I cannot well imagine vnlesse it be one of two either this God promiseth the Reprobate hee shall bee saued if hee Belieue Ergo hee commandeth him not to Belieue or this The Reprobate cannot belieue Ergo God commandeth him not to Belieue for your words seeme to bee indifferent either way If you intend the former first you contradict your owne selfe for in your answer to the former argument you deny Iustification and Saluation to bee promised vpon condition of Faith Secondly euery Catechumenus and Nouice in Diuinity knowes that God vnto Commandement vsually annexeth Promise to draw on Obedience as in the Couenant of works first hee Commandeth Doe this and then Promiseth if thou doe it thou shalt liue and in the Couenant of Grace also first hee Commandeth Belieue and then addeth the Promise if thou belieue thou shalt bee saued So that Promise and Commandement exclude not one the other neither doth it follow Faith is the condition of a Promise Ergo it is not commanded If you vnderstand the latter then know that as Augustin and Barnard and all Diuines not infected with Pelagianisme say God commandeth some things which man cannot doe to the end that knowing his owne insufficiency hee may craue of him the helpe of grace that hee may doe them And if God doe command any supernaturall action vnto the Reprobate as without doubt hee doth then doth hee also command some thing aboue his power for being meerely naturall he cannot produce any supernaturall operation Whereupon it followeth euidently that although a Reprobate cannot belieue yet neuerthelesse hee may bee commanded to Belieue Well yet you will proue that a Reprobate cannot Belieue To what end for it is not denied and you should rather strengthen your Consequence and proue that therefore Faith is not commanded Notwithstanding let vs heare your reason for it seemeth to bee very remarkable That hee cannot Belieue say you the reason is Christ hath not washed him If you had said as followeth Christ hath not opened his heart to Belieue or it is to bee imputed to the hardnes of his owne heart and had stopt there I should easily haue yeelded vnto you but now that you say the reason is because Christ hath not washed him I must needs tell you it is vnreasonable reason for it implies that wee are first washed and then Belieue whereas both Scripture and the analogie of Faith teach vs that we first belieue and then afterward are washed Search the booke of God Rom. 3.28 Act. 15.9 Rom. 3.25 and there shall you read that wee are iustified by Faith that the heart is purified by Faith that God hath set forth Iesus Christ to bee a reconciliation through Faith in his Blood Which Blood although it haue in it sufficient vertue and force to cleanse vs from the leprosie of all our sinnes yet doth it not actually wash or purge any vnlesse it bee particularly applied and accepted by Faith Otherwise as Ambrose excellently speaketh if thou belieue not Christ descended not for thee Christ suffered not for thee De fide ad Gratian. Wherby it manifestly appeareth that Remission of sinnes is an effect or consequence of Faith and that therefore the reason of the Reprobates vnbeliefe is not because Christ hath not washt him but rather the reason why Christ hath not washed him is because hee doth not belieue nor hath by Faith applyed the blood of Christ to himselfe for the remission of his sinnes Where you adde negatiuely that the Reprobates vnbeliefe is not to bee imputed to the falsity
like a boat in a storme without a Pilote answering tumultuarily what euer comes next to head and scorning like another Cassius Seuerus to keep either in method your matter Tacit. vel potiùs Quintil. de causs corrupt eloq or modestie in your words But as you lead the dance so must I needs follow Thus therefore you argue No man can be damned hauing iustifying Faith A man may be damned resting his will vpon Christ his merits Ergo Resting of the will vpon Christ and his merits is not iustifying Faith The Maior I grant the Minor thus you confirme Hee that wanteth sanctification may bee damned A man resting his will vpon Christ and his merits may want sanctification Ergo a man resting his will vpon Christ and his merits may be damned The Maior againe I grant if you vnderstand it either thus Hee that finally wanteth sanctification shall bee damned or thus Hee that wanteth present sanctification is for the present in the state of damnation for otherwise the Elect vntill their effectuall vocation want sanctification and yet shall neuer actually be damned The Minor you barely affirme but confirme not thinking it as it seemes proofe inough if you say it and subscribe thereunto Witnesse our selfe vnto this argument therefore I answer two things First that you are a very vnkind and vngratefull man that hauing now the third or fourth time borowed arguments of me to serue your need haue not the good manners to say mee God a mercy for it or to acknowledge to whom you haue beene beholding For in my Treatise thus I obiected against my selfe If Faith be Affiance then the wicked may haue it for Balaam desired to die the death of the Righteous and some receiue the Word with ioy belieuing for a time And vnto this obiection in the same Treatise I gaue a sufficient and full solution distinguishing betweene that Affiance which is sleight and superficiall and that which is setled and grounded as there you may read more at large for thither I referre you But because Hecub act 2. as Euripides saith the same speech spoken by diuerse persons is not alike entertained peraduenture this answer would be better accepted if you might haue it from the mouth of greater authority Read then M. Perkins exposition of the Creed whereupon the first word I Belieue hee intreats of the nature of Faith and you shall find in effect the same obiection in like manner answered and distinction made betweene the fleeting motions desires of them who liue still in their sins after the course of the world the Desire of reconciliation that comes from a bruzed heart brings with it alwayes reformation amendment of life This solution howsoeuer now you haue cunningly dissembled yet I must pray you the next time not to ouerslip it for otherwise you shall bee counted but a miching disputer and no whit at all disaduantage your aduersary fighting against him with no better weapon then a rusty sword both edge and point rebated Secondly I answer vnto your Minor negatiuely denying that such Resting of the will vpon Christ and his merits as wee haue described and in the definition vnderstand can at any time bee separated from Sanctification For besides that it is contrary vnto your owne Positions as anon in the due place shall bee obserued it is also flatly repugnant vnto the rules of holy Scripture For doth not the Scripture pronounce them all Blessed that retire themselues vnto the Lord Psal 2.12 Psal 25.2 Psal 125.1 that they shall not bee ashamed that put their trust in him that they shall be like vnto mount Sion which can neuer bee remoued but standeth fast for euermore 2 Chron. 16 8.9 that to rest vpon the Lord is to bee of a perfect heart Finally doth it not affirme that whosoeuer receiueth Christ and belieueth in him Ioh. 1.12 Rom. 4.5 Ioh. 3.36 1 Ioh. 5.1 Rom. 8.1.14 is the Son of God is iustified before God hath euerlasting life is borne of God is led by the Spirit of God and walketh not after the flesh but after the Spirit vnlesse therefore vtterly stripping your selfe of all modesty you will put on the forehead of an harlot and say that all these things may bee affirmed of the Vnsanctified man how can you possibly auouch that a man resting his will vpon Christ retiring vnto him trusting on him belieuing in him and accepting of him to bee his Mediator can be without sanctification and for want thereof bee damned eternally Nay whosoeuer accepteth Iesus Christ for his Mediator submitteth himselfe as wee haue shewed not onely vnto his Prophecy and Priesthood but also vnto his Kingdome and if hee submit himselfe vnto his Kingdome that is vnto his rule and gouernment how can hee bee Vnsanctified for the Vnsanctified man subiecteth himselfe vnto the Flesh and not vnto the Spirit of Christ Act. 15.9 where by the way you may obserue defining Faith in this sort how and after what manner it purifieth the heart and begetteth in vs sanctity and newnesse of life whereas defining it by Assurance as you doe it doth not readily appeare how such Assurance can bee the principle and reason of our Sanctification True it is that Assurance may bee vnto vs a strong motiue to proceed on in Sanctification and holynesse of life but it is so farre from causing it that it is rather caused by it For by our holy life and conuersation as by the fruites doe wee necessarily gather that Faith which is the cause thereof is in vs and so grow to an Assurance of our Iustification and present state in grace In regard whereof Saint Peter as it is in the vulgar translation and some Greeke copies commandeth by good works to make our calling and election sure 2 Pet. 1.10 And although in sundry copies and translations By good works is omitted yet the addition thereof misliketh not Beza In loc praed Ibid. and Fulke confesseth that the circumstance of the place doth of necessity require that good works bee vnderstood though they bee not expressed in the text On the other side if you define Faith with mee to bee that Act whereby wee accept and make choice of Christ to bee our Mediator that is to say our Prophet Priest and King who seeth not that this Faith working in vs a free and voluntary subiection vnto the Kingdom of Christ is the very purifier of our hearts and the cause of all our holy studies and indeuours whence also it appeareth what the reason is why our Sauiour vnto belieuing in the Sonne opposeth Disobedience vnto him when hee saith Ioh. 3.36 Hee that belieueth in the Sonne hath euerlasting life and hee that obeyeth not the Sonne shall not see life but the wrath of God abideth on him namely because as Acceptation of him to bee our King is the root of all Obedience so the reiection and refusall of him to bee our King is the very
with him But if you vnderstand Faith in the second Act and as it is in operation and action then may you iustly call it a labour for as our Sauiour saith Ioh. 6.29 to belieue in him whom the Father hath sent is a Worke which God requireth vs to doe in regard whereof the Apostle Paul calleth it the Worke of Faith 1 Thess 1.3 And because Faith iustifieth not as it is in the first but in the second act that is not as it is an Habit but as it is in action accepting and applying vnto vs Christ and his merits hence is it saith Bucer that Protestants vsually define it by a motion De iustific Let the Maior therefore in this sense bee granted vnto you The Minor which you thinke to bee so cocksure I flatly deny confidently affirming that Rest is a labour prouided you vnderstand no other Rest then that which in my Treatise I haue expressed and declared For if by Rest you meane Quiet such Rest without all question is not Labour for it is the end of labour and a cessation from it and therefore well did you say that when eternall rest is wrought then the labour of Faith ceaseth But you cannot bee ignorant that by Rest I vnderstand not Quiet but Affiance in as much as I render the Latin word Fiducia by it and make the Act thereof to bee Inniti which as I haue shewed in some of our English translations is oftentimes turned by Resting and Staying vpon And this Rest that is this Relying this Reposing this Trusting or Belieuing on Christ is not a Quiet but a motion or operation and therefore a labour True it is that whosoeuer commeth vnto Christ and setteth his whole Affiance vpon him shall thereby finde refreshment and Quiet vnto his soule yet neuerthelesse it is apparant that Affiance it selfe is an act or motion of the Will and not a Quiet euen as the inclination of a mans selfe vpon his staffe or the laying of him downe vpon his bed is an action of the body In a word remember what a little before I haue deliuered to cleare this tearme from all ambiguity and take it in the same sense which there I giue vnto it and vnlesse you will say that light is darknesse you cannot but confesse that such rest is a labour and so that notwithstanding this argument Faith may be a Rest But now giue mee leaue to take vp the weapon which you are forced to lay downe and to trie whether a blow therewith from my arme will pearce any deeper for thus I retort your owne reason against you Faith is rather a labour then a rest Assurance is not so but rather a rest then a labour Ergo Faith is not Assurance The Maior is your owne and you may not deny it The Minor I proue thus Intellection or knowledge saith Aristotle is more like vnto rest and quiet then vnto motion for although the mind while it is inquiring seeking for knowledge is euer in motion and so laboureth yet when the Habit of knowledge is once acquired and gotten then is there no farther motion of the vnderstanding thereunto but a sweet rest and Quiet therein Whereupon saith the same Philosopher By the quieting setling of the soule doth a man become intelligent and wise meaning by Quiet as Iulius Scaliger expoundeth him Exerc. in Card. 307. 13. nothing else but the assent of the minde I assume But Assurance is such intellection or knowledge for it is an habituall assent vnto this truth that wee are in the present state of grace and shall infallibly bee saued Wherefore I conclude that Assurance is rather a rest or quiet then a labour whence also it farther followeth that Faith being as you confesse rather a labour then a rest cannot be Assurance Againe Faith you say ceaseth when eternall pacification and rest is wrought I grant for the Obiect of Faith as the Apostle saith are things which are not seene whereupon Saint Augustin elegantly Heb. 11.1 Si vides non est Fides Beholding is not Belieuing As therefore while we liue here in these earthly tabernacles and are absent from the Lord wee walke not by Sight but by Faith so when wee shall be clothed vpon 2. Cor. 5.4.7 Vers 4. and mortality shall bee swallowed vp of life then shall wee walke not by Faith but by Sight Neither is the ceasing of Faith any losse or disaduantage but an exchange for the better namely vision for Seeing vnto Belieuing is as the full brightnesse of the Sunne is to the glimmering light of a candle I assume then But Assurance ceaseth not when eternall pacification and rest is wrought for then the certainty of our Election of our adoption of our acceptation into grace and finally of our Saluation is so farre from ceasing that it is by so much the more confirmed vnto vs as intuitiue apprehension and the sight of the eye is more infallible then heare-say or seeing by reflexion I conclude therefore out of your owne principles that Faith ceasing and Assurance not ceasing Faith is not Assurance But as touching Affiance or Resting vpon the mediation of Christ for iustification and Saluation it is euident that that ceaseth when wee shall haue obtained eternall rest and pacification For being perfectly quitted of our sinnes and in full possession of Saluation how can wee farther set out Affiance vpon him for it Especially seeing hee shall then cease to bee vnto vs a Mediator of Redemption and Reconciliation in regard whereof only hee is the Obiect of Affiance or Iustifying Faith and shall bee vnto vs no otherwise then he is vnto the Elect Angels a Mediatour of Conseruation to confirme preserue vs eternally in the most blessed state of glory For neither shall hee Prophecy any more vnto vs by the ministry of the Gospell nor propitiate for vs by the sacrifice of his death and Passion nor gouerne vs by the scepter of his word as here hee doth 1 Cor. 15.24 but in this respect shall hee deliuer vp the Kingdome vnto his Father and the Godhead in the holy Trinity shall without all meanes bee immediately vnto vs all in all N. B. Rest therefore in Christ is the Effect of Faith and Faith is the cause of Rest and so consequently Faith is not Rest nor Rest is not Faith I. D. If say you Faith bee the cause of Rest and Rest bee the Effect of Faith then is not Faith Rest nor Rest Faith This I yeeld you But Faith is the cause of Rest and Rest is the effect of Faith How proue you this It seemeth by the illatiue particle Therefore that you referre vs for this vnto some former premisses What then haue you formerly said That a full assurance as a cause worketh rest vpon Christ as an effect But neither is Assurance Faith and I haue sufficiently proued that Assurance is not the cause of Rest nor Rest an effect of Assurance Againe you say that Faith
sinne of their owne Neither doth God thinke it agreeable with his iustice to exact of them a proper and particular Faith of their owne Infants then are holpen by anothers Faith Whose Faith will you say The Faith of the Parents as also of the Church who is the common mother of vs all and in whose wombe as it were they are conceiued borne This of old was Saint Augustins sentence and this all sound Diuines haue agreeably with the Scripture euer held Onely it may be demanded how and in what sort the Parents Faith auaileth them Whereunto I answer not by particular applying of Christs merits and obedience vnto them for this is done onely by a mans owne Faith vnto himselfe but by bringing them within the compasse of the Couenant of Grace Thus The Couenant was made not with Abraham onely Gen. 17.19 Act. 2.39 but with his seed also and the Promise saith Saint Peter was giuen both to the Parents and to the Children The Parents therefore by Faith apprehending this Promise and Couenant by their Faith interest their Children also thereunto For as it is in ciuill negotiations the bargaine that the Father maketh for himselfe his Children is firme and good although the Children bee not present at the bargaine-making nor vnderstand what is done euen so in this spirituall Couenant and contract with God the Parents Act is sufficient force to confederate their Children also and to giue them a right vnto all the benefits of the Couenant And as I conceiue this is imputed vnto them in lieu of all those Acts and Habits which otherwise are required in those that are Adulti How farther the Holy Ghost worketh in them is a deepe and inscrutable secret Et de occultis non iudicat Ecclesia the Church is no iudge of things that are hidden Onely I affirme that by the Faith of the Parents the Children are made a holy seed and members of Christs body But what if one of the Parents bee an Infidell What if either of them or both be notorious hypocrites or openly sinnefull hauing not in them true Iustifying Faith are the Children therefore without the compasse of the Couenant and vniustified before God I answer No For first if but one of the Parents belieue yet are the Children holy 1. Cor. 7.14 So saith Saint Paul The vnbelieuing husband is sanctified by the belieuing wife and the vnbelieuing wife is sanctified by the husband else were your Children vncleane but now are they holy Againe though neither of the Parents belieue with iustifying Faith yet being in the Church by the profession of Christian Religion their Children are within the Couenant For first the Soule that sinneth it shall die Ezech. 18.20 the sonne shall not beare the iniquity of the Father neither shall the Father beare the iniquity of the Sonne So that the impiety of the Parents preiudiceth not the Child that is borne in the Church Secondly by Parents are to bee vnderstood not those alone of whom Children are immediatly begotten and borne but their Progenitors and Ancestors also who feared God and liued in the Church though many generations before For God made not his Couenant with Abraham and his immediate seed onely but with all his seed after them in their generations Gen. 17.7 Ex. 20. and promiseth to shew mercy to the thousandth generation of them that loue him and keep his Commandments Whence it followeth that these are as it were a root vnto all their posterity borne in the Church and therefore Rom. 11.16 if the root be holy so are the branches also saith Saint Paul Lastly bee the next Parents whatsoeuer they will bee yet their Children being borne in the Church the Church is their Mother and the Faith and piety of the Church interesteth all such as are borne in her vnto the Couenant And thus you see how Children are iustified and Saued by anothers Faith If Children may not those that are Adulti so bee iustified and saued also No verily For as the Prophet saith The iust man shall liue suâ fide not by anothers Hab. 2.4 but by his owne Faith And hence is it that in the Lords prayer we are taught to say Our Father but in the Creed I belieue because Prayer is an Act of Charity extending it selfe vnto the good of others also but Belieuing is an Act of Faith onely benefiting a mans selfe Can the cloths that another weares warme mee or the meat another eates nourish mee or the potion another receiues cure mee or the soule that is in another man quicken mee Nor more can the Faith of another man iustify or saue mee As one man shall not beare anothers fault sed anima quae peccat ipsa morietur the soule that sinneth it shall die so shall not one man bee acquitted for anothers Faith sed anima quae credit ipsa saluabitur the soule that belieueth it shall bee saued Saluation euery where in Scripture is promised to him who himselfe belieueth and damnation is euery where threatned to him that belieueth not so And he belieueth not so who hath not a Faith of his owne Yea but if Adams sinne bee imputed vnto vs for Condemnation and the Obedience of Christ for Iustification why may not anothers Faith also bee imputed for Saluation The case is not alike for they were publicke persons and stood in our steed but so doe not others In the Couenant of works Adam was our Head and therefore his sinne is counted the common act of all those that were in his loines In the Couenant of Grace Christ is our Head and therefore his Obedience is esteemed the common Obedience of all those who are vnited vnto him by Faith Others are not our Heads nor represent our persons in regard whereof neither can their Act bee accounted ours It will further bee obiected that Christ forgaue the palsie-sicke man his sinnes for the Faith of them that brought him Luc. 5.20 and so as Thomas saith both Ambrose and one Iohn a Bishop vnderstand it Caten in cum loc But Saint Chrysostome otherwise and that more rightly vnderstanding it both of the sicke mans Faith and theirs who brought him For our Sauiour intending to bestow a double benefit vpon him namely the cure both of body and soule this could not bee effected but by the interuention of his owne Faith but the other might by the Faith of those that presented him So wee read that the Centurions seruant Mat. 8.13 15.28 and the woman of Canaans daughter were healed the one for his Masters the other for her Mothers Faith And who knowes not that vnbelieuers oftentimes temporally fare the better for the sake of the Faithfull Saint Ambrose therefore imputing the remission of sinnes vnto the Faith of others must bee vnderstood with a graine of Salt as they say that one mans Faith may obtaine Faith vnto another and so consequently by the interuention thereof Iustification also as did the
fo◠〈◊〉 second question I thinke you will confesse pardon â—ee if I thinke amisse that you haue not skill enough with vnderstanding to read the Greeke Fathers in their Original but are faine to trust vnto Translations But I beseech you doe not Translators many times what through ignorance or neglicence or wilfulnesse mistake and peruert the meaning of their Author L. 2. c. 1. Ruffinus translated the Ecclesiasticall history of Eusebius and in it this passage of Clemens that Peter Iames and Iohn although Christ preferred them almost before all yet they tooke not the honour of Primacy to themselues but ordained Iames who was surnamed Iust Bishop of the Apostles A shrewd testimony for the Primacy of Iames against that of Peter but the error is in the translation the Greeke Eusebius hauing not Bishop of the Apostles but Bishop of Hierusalem Yet Marianus Scotus citeth the same out of Methodius iust according to Ruffins translation from whence perhaps it was taken Hist l. 2. c. 23. Eusebius himselfe in expresse tearmes affirmeth the Epistle of S. Iames to be Spurious but your Chrystopherson renders it so as if he had meant that not himselfe but some others in the Church had so esteemed it in former times And lastly not to stand longer vpon this point that very translation of Cyrillus Alexandrinus which you haue made by Trapezuntius you haue little reason much to trust vnto For as Bonauentura Vulcanius sheweth Praef. Ann. it is a very disorderly one wherein many things are omitted much is added of his owne and much peruersly translated To conclude therefore seeing the writings of the Fathers haue so many wayes and so notoriously beene abused by addition by subtraction by alteration by misquotation by mistranslation it followeth that infallible certainty from them you can haue none and so consequently that you cannot safely build your Faith vpon them To proceed the Scriptures you say are obscure and ambiguous and therefore you may not rest vpon them saue onely as they are expounded of the Fathers If so then if the Fathers also bee obscure and ambiguous neither may you rest your Faith vpon them Now certainly the Fathers are as darke and doubtfull as the Scripture If you thinke otherwise doe but read the works of Tertullian and Arnobius and let me afterward know your minde For my part I see no reason why the Scripture should bee more subiect to diuersity of interpretations according to the difference of times as Cardinall Cusan impiously affirmeth Ep. 2. 7. Cont. Whit. l. 2. p. 45. and Duraeus the Iesuit impudently defendeth then the writings of the Fathers What doe wee not vouch the Fathers on both sides are we not as confident vpon them as you whence commeth this I beseech you if they bee so cleere that no doubt can bee made of them And why doe you professe in your Flemish Expurgatorie Index that in ancient Catholike Writers yee tolerate many errors yee extenuate and excuse them and often deny them by deuising some shift and faining a sence vnto them when they are opposed against you What need I say all these tricks and fetches if there bee no obscurity in them If literall and Grammaticall construction may cary it the Fathers are directly ours and wee suppose they ment as they wrote neither can you make any shew of answer vnlesse you fall to expound the meaning of them And so as you remoue your Faith from the letter of the Scripture vnto the exposition of the Fathers so must you of force remoue the same againe from the letter of the Fathers vnto some other tribunall to determine the sence and meaning thereof Giue mee leaue to declare this by some few examples That Faith only iustifies Origen Cyprian Eusebius Caesariensis Hilary Basil Chrysostome Ambrose Augustin Cyril Primasius Hesychius Gennadius Oecumenius in expresse tearmes affirme agreeing therein with vs whose words I will not fayle to produce whensoeuer you shall require Against hauing of Images in Churches and the Adoration of them wee haue the precise words not onely of Lactantius and Epiphanius and other Fathers seuerally Epist ad Ioh. Hicrosol but nineteene Bishops together in the Councell of Eliberis and of the whole Councell of Frankford vnder Charles the Great Against the Bishop of Romes supremacy wee haue the plaine resolution of Pope Gregory Lib. 6. ep 30. that he is the forerunner of Antichrist whosoeuer desires to bee called Vniuersall Bishop And of the Generall Councell of Chalcedon Act. 16. giuing to the Bishop of Constantinople equall priuiledges with the Bishop of Rome And of two hundred seuenteene Bishops in the sixt Councell of Carthage among whom were Saint Augustin Prosper Gresians and many other worthy Fathers all decreeing that the Pope of Rome thenceforward should haue no authority ouer the African Churches Finally against Transubstantiation thus writeth Gelasius himselfe a Bishop of Rome De dâ—ab nat con Euâ—ych The Sacraments of the Body and Bloud of CHRIST which we receiue is a diuine thing wherefore by them wee are made partakers of the diuine nature and yet the substance of bread and wine ceaseth not to bee Thus also Theodoret Dial. 1. Hee who hath called meat and drinke that which naturally is his body and after cals himselfe a Vine he himselfe hath honoured the visible signes with the name of his Body and Bloud hauing not changed their nature but hauing added grace vnto nature And againe Dial. 10. The signes mysticall change not their nature after consecration for they remaine in their first substance figure and forme Hom. 11. Chysostom likewise if hee bee the Authour of the imperfect worke on Math. In the sacred vessels there is not the true Body of CHRIST but the mystery of his Body And Saint Augustin The Lord doubted not to say This is my Body Con. Adimant c. 12. when he gaue the signe of his Body Thus the Fathers in these few points neither is it hard to shew the like consent in the rest What Will you now subscribe vnto their words yea being taken in the right sense But who shall iudge of the 〈◊〉 on vnderstand them one way we another Shall 〈◊〉 learned Rabbies of your side Fic that were too partiall and they so enterfere in their answers that they cut and hew one the other miserably Reuerend Bishop Morton hath demonstrated this at large Preambleâ—ng Mitigator Take one of his examples The Councell of Bâ—â—beris forbiddeth the hauing of Images in Churches Do Imagin l. 2. c. 9. and Adoration of them Of Images representing Gods nature faith Andradâ—â—s No saith Bellarmine for such were not then in vse For feare test Gentiles should thinke Christians warshipped them idolatrously saith Sanders But the reason of the Canon agreeth not much with this exposition saith Bellarmine Because Christians seemed to worship those Images as Gods Ibid. saith Alen Cope But this exposition is not agreeable to the Canon saith
to deserue or not to deserue credit Con. Parmen l. 5. And Optatus B. of Milenis you affirme wee deny betweene your yea and our nay the soules of the people wauer and stagger Let no man belieue either you or vs Wee are all contentious men Wee must seeke out iudges If Christians both sides cannot yeeld them and part taking would hinder truth Wee must seeke for a iudge without If a Pagan hee knowes not the mysteries of Christianity if a Iew hee is an enemie to Christian Baptisme Therefore vpon earth no iudgment touching this matter can bee found Wee must seeke a iudge from heauen But why knocke wee at heauen seeing herein the Gospell wee haue his will and testament With these Fathers your owne men accord The holy doctrine saith Thomas of Aquin Sum. p. 1. q. 1. a. 8. ad 2. vseth such authorities of profane writers as forraine and probable arguments but the authorities of Canonicall Scripture it vseth arguing properly and necessarily and the authorities of the Doctors of the Church as disputing indeed properly yet onely probably For our Faith relyeth on that reuelation which was made to the Apostles and Prophets who wrote the Canonicall books De verb. Dei l. 1. c. 2. but not on reuelation made to other Doctors if any such haue beene And Bellarmin The sacred Scripture is the rule of Faith most safe and certaine and God hath taught vs by corporall letters which wee may see and read what he would haue vs belieue concerning him And Stapleton Del. con Whit. l. 2. De rat Con. l. 2. c. 19. The diuine Scriptures alone yeeld infallible testimony and such as is meerely diuine And Persius also The authority of no Saint is of infallible truth for S. Augustin giues that honour onely to the sacred Scripture But why vouch I human authority hauing diuine God himselfe by the Prophet summons vs vnto the law and to the testimony Esa 8.20 affirming that if any speake not according to this word it is because there is no light in them Ioh. 5.39 Our Sauiour Christ commandeth to search the Scriptures as which testify of him and wherein eternall life is to bee had Luc. 16 3◠Abraham referred the rich gluttons brethren to Moses and the Prophets assuring himselfe that if they refused to heare them neither would they be perswaded though one rose from the dead The holy Apostle Paul chargeth vs not to presume aboue that which is written 1. Cor. 4.6 in as much as the Scriptures are able to make vs wise vnto saluation through the Faith that is in Christ Iesus 2. Tim. 3.15.16.17 and are profitable for doctrine for reproofe for correction for instruction in righteousnesse that the man of God may bee perfect Luc. 1.3.4 throughly furnished vnto all good works To what end did Saint Luke write his Gospell was it not that we might know the certainty of those things wherein wee are instructed Phil. 3.1 This saith Saint Paul is a very safe course And hence was it that the Bereans searched the Scripture so carefully Act. 17.11 that they might bee fully assured of those things which were taught thē We haue a more sure word of Prophecy 2. Pet. 1.19 saith Saint Peter whereunto yee doe well that yee take heed as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hearts But S. Paul is yet more peremptory Though we saith hee Gal. 1.8 or an Angell from heauen preach any other Gospell vnto you then that which wee haue preached vnto you let him bee accursed Contra Haer. c. 12. What is it saith Vincentius Lirinensis that hee saith though wee Why not rather though I His meaning is though Peter though Andrew though Iohn yea though the whole Colledge of Apostles preach vnto you otherwise then wee haue preached let him bee anathema A fearefull straine for the maintenance of the first Faith neither to spare himselfe nor his fellow Apostles It is but a little Although saith hee an Angell from heauen preach otherwise then wee haue preached vnto you let him bee Anathema It sufficed not for the preseruation of the Faith once deliuered to mention the nature of humane condition vnlesse he comprehended Angelicall excellency also Though saith hee wee or an Angell from heauen Thus you see that the Faith which was first deliuered and is now contained in the Scripture is the soueraigne rule and iudge of all the doctrines both of men and Angels For whatsoeuer the Apostles preached the same is written as Irenaeus testifieth Lib. 3. c. 2. Whereupon Saint Augustin As touching Christ or his Church Cont. Petil. l. 3. c. 6. or any other thing pertaining to our Faith or life I will not say if wee who are no way to bee compared with him that said Though wee but as it is added if an Angell from heauen preach vnto you otherWise then what yee haue receiued in the Legall and Euangelicall Scriptures let him be accursed Happily you will say the Scripture is indeed the rule of Faith and the law of the Church but not the Iudge or if Iudge yet but a mute and dumbe Iudge and if there bee not some externall visible audible infallible vnerring Iudge to interpret Scriptures and to stint all controuersies there will neuer bee an end of quarels neither will there euer bee peace and vnity in the Church Indeed the name of vnity and peace is a goodly thing and a finall end of all controuersies might it bee had were much to bee wished for But I feare the Church will not bee so happy so long as it dwelleth in tabernacles and is militant here on earth 2. Cor. 11.18.19 Otherwise the holy Apostle would neuer haue written thus to the Corinthians I heare that there bee diuisions among you and I partly belieue it For there must bee also heresies among you that they which are approued may be made manifest among you And the generall experience of former ages confirmeth the same wherein God continually hath exercized his Church either with the fire of persecutions that it might appeare who they are that loue him more then the present world or with the tempests of contrary doctrines that it might bee knowne who are chaffe and who wheat who sound in the Faith and who not Besides this mee thinks the facilnesse and easinesse of the way which your new Masters prescribe vnto you should make you much to suspect the goodnesse of it For whereas it is the good pleasure of God that all men should carefully diligently studie the holy Scriptures Psal 1.2 119. reading them and meditating in them night and day to the end they may grow rich in all knowledge and vnderstanding you by your rule may spare all this paines and though you sit still take your ease and fold your hands yet if you belieue whatsoeuer your externall human iudge
your platforme and I am sure all orthodoxall Churches haue euer beene gouerned by the same officers that ours is Whence it followeth that if for want of such a Politie and such Officers as you dreame of we haue in England no true Church neither hath there beene for certaine hundred of yeares aboue a thousand any true Church through the whole world Which how it can agree with the word of God affirming that of his kingdome there shall be none end I cannot conceiue For by your reckoning the kingdome of Christ ceased soone after the departure of the Apostles and suffered an interruption of about fourteen hundred yeares vntill Browne and Barrow began to play the Schismatickes The second Proposition I acknowledge also to be true but withall denie that we haue set ouer our selues any Antichristian or forraigne Officers For as we haue aboue both sayd and shewed Archbishops Bishops Priests are of diuine institution and now I further adde that they were first bred in the kingdome of Christ and not taken from any other kingdome your assertion to the contrary without due proofe argues that you build to your selfe castles in the aire and haue no ground for your presumption Your fift argument followeth 5. Because the Church being Christs spouse kingdome and body must haue his Ministrie set and kept in it and no other And if no man can make a finger or the least member of a naturall humane body or adde any other limme thereto without deformity then God hath created and can much lesse giue life to any such counterfait member of his owne making how is it possible that he can set vp another Ministrie 1. Cor. 12.12.20 27.28 The argument is thus to bee formed The Ministrie of Christ and no other is to be set ouer and kept in the Church The Ministrie of Archbishops Bishops and Priests is not Christs Ergo it is not to be set ouer nor kept in the Church The Maior I grant confessing that no office may bee allowed in the Church but that which is from Christ eyther immediately or mediatly that is from those vnto whose wisdome and discretion hee hath delegated some part of his authority to order many things in the Church For as the Church may not alter that Ministry which Christ hath setled to continue for euer so may shee by vertue of her delegate authority ordaine such offices as are not forbidden and tend to edification And being so ordeined they are though not immediatly yet mediately from Christ Neither yet doth the Church so doing presume to make as you say either a finger or any other member or limme that is essentiall vnto the body much lesse to giue life thereunto but onely to prouide a gloue as it were for the finger or a sute of apparell for the body the better to preserue it in life The Minor that the Ministrie of Archbishops Bishops and Priests is not of Christ I deny affirming the cleane contrary that they are those Pastors and Angels authorized and allowed by Christ in his word It is the greatest vanity and idlenesse that can bee in disputing onely with boldnesse to affirme that which is denied and neuer to endeauour the proofe thereof which yet is your solemne fault almost in euery argument Your sixt reason 6 Because Christians are the Temples of the Holy Ghost 1. Cor. 3.16.17 2. Cor. 6.16 2. Thes 2.4 Col. 2.18 Act. 20.17.28 and their consciences wrought vpon by Ministrie in the Church and therefore may not be defiled by the Hierarchie of Arch-bishops c. whom the Holy Ghost neuer made Ouerseers The argument in forme stands thus Those offices that defile the Temples of the Holy Ghost and consciences of men may not bee set ouer nor retained in the Church But the Hierarchie of Arch-bishops Bishops and Priests defiles the Temples of the Holy Ghost and consciences of men Ergo the Hierarchie of Arch-bishops Bishops and Priests may not bee set ouer nor retained in the Church The Maior wee readily yeeld you but how proue you the Minor that these Officers defile the Conscience Forsooth because the Holy Ghost hath not made them Ouerseers And how proue you this againe Because the Pastors of Ephesus were made such Ouerseers An Herculean argument I promise you For what letteth but that hee that made the Pastors of Ephesus Ouerseers hath made the Pastors of England Ouerseers also Alas alas that vpon such friuolous and toying reasons so dangerous and offensiue Schismes should be made And take heed how you quench or grieue the Spirit of God who if you haue in you any measure of knowledge or sparke of grace hath wrought it in you by our Ministrie For preaching which is the ordinary meanes to beget faith I suppose you haue not had elsewhere and it is no lesse then blasphemie to call the working of Gods Spirit by his Holy Word vpon the soules of men the defiling of the Conscience The seuenth argument 7 Because Christ alone is the Head of the Church in whom all fulnesse of power dwelleth Eph. 1.22.23.4.11.16 Col. 1.18.19.2.8.9.10.18.19.1 Cor. 12.4.5.6.12.27.28 1. Tim. 3. 5.8.6.13.14 Rev. 11.13.18.8.14.8.17 18. 19. and from whom alone the Church receiueth her life and power so as none may bee subiect to any power or head in Religion saue onely to him And therefore no Ministers or Officers in the Church are to bee set vp or retained who deriue not their power and functions from Christ which the former doe not and therefore they are not c. but to bee abandoned as enemies of Christs soueraigne authority and making their hearers and submitters to them guilty of high treason against our Lord Christ Iesus It is true there is but one Head of the Church from whom shee receiueth life and Power yet are there also vnder Christ gouernors in the Church who by vertue of that power which they haue receiued from him may ordaine many things touching the well gouernment thereof and to submit our selues thereunto is not to bee subiect to another power or head but to the ordinance of Christ himselfe But it is false that Bishops deriue not their power and function from Christ as we haue already manifestly proued If you haue any thing to the contrary I hope wee shall heare of it another time for hitherto you haue onely said but shewed nothing As for those words that Bishops are to bee abandoned as enemies of Christs soueraigne authority c. they sauour more of passion then reason and deserue rather to bee pitied then answered The eigth argument 1. Cor. 18.27.28 Eph. 4.11.12.13 8 Because God onely must haue this preeminence to dispose the members euery one of them in the body of the Church at his owne pleasure so as either it must bee shewed that God hath placed the Hierarchie of Arch-bishops Bishops Priests or they are not to bee set vp or retained or approued We haue satisfyed you in this already if happily you will bee