Christ to good works which God hath prepared to the end we might walk in them Secondly I confess that St. James writes James 2 21. that Abraham was justified by his works when he offered up his Son Isaac upon the Altar But 't is clear that he understands not by this word that Abraham did receive from God the pardon of his sins by the merit of this his work since the Scripture saith as St. Paul reports it that before the birth of Isaac Gen. 15.6 Rom. â— 23 the faith of Abraham was imputed to him for righteousness St. James disputes in this place not of the manner or condition by which man is absolved from his sin before God but of the quality of the faith by which he is received into Grace viz. that it is efficacious in good works and not barren and unfruitful as that of which the Hypocrites boast And to prove it he alledges amongst other reasons the example of Abraham who indeed was absolved and received into Grace by faith but 't was by a lively faith and effectual in good works as he is justified by the admirable obedience which he rendred to God in offering his only Son to him in Sacrifice Then was clearly accomplished the Scripture which giveth him the praise of having believed in God it appears then that what is said of him is most true James 2.22 Abraham believed in God and it was imputed to him for righteousness His saith was finished or accomplished saith the Apostle that is to say 2 Cor. 12.9 it shewed its perfection and accomplishment by works in the same manner as St. Paul saith That the strength of the Lord is made perfect or accomplished in weakness that is to say that it sheweth his valour and perfection in our infirmities and afflictions 1 Tim. 3.16 This is that then which St. James means when he saith that Abraham was justified by works that is to say he proved and demonstrated by his works that which was real as when St. Paul saith That the Lord Jesus was justified in Spirit that is that he proved and demonstrated by his great and admirable works that he is true God blessed for ever And it is in the same sense that we ought to understand that which St. James concludes Vers 24. You see then that a man is justified by works and not only by faith that is to say the man sheweth and proveth what he is not only in believing but also in well-doing if we confess voluntarily that we do detest from our hearts this phantasm of faith which vaunts of believing without producing any good fruit and confess that it is unuseful it is exactly that which Saint James lays down at the beginning Vers 4. as the subject of all his designe What will it profit him if any one sayeth that he hath faith and hath not works faith or rather this faith can it save him CHAP. VIII That the Holy Scriptures doth not teach us that works merit eternal life 1. THat if the good works of the faithful merit not the remission of their sins much less can they merit eternal life To prove it is so they heap up divers places of the Scripture which shew that God will give eternal life to those who have lived holily as the following and other-like places Rom. 1.6 7.10 God shall render to every one according to his works viz. to those who with patience and well doing seek for glory honour and immortality eternal life But to those who are given to contentions and agree not to the truth but give themselves to iniquity shall be indignation and wrath Whosoever shall give to drink a Cup of eold water only to one of these little ones in the name of a Disciple Mat. 10.42 verily I say unto you that he shall not lose his reward Mat. 25.34 Then shall the King say to them on his right hand Come ye blessed of my Father possess the Kingdom which hath been prepared for you from the foundation of the world for I was an hungred and you gave me to eat I was thirsty and you gave me to drink I was a stranger and you took me in c. But neither these passages nor any like to them * As Mat. 5.12 16.27 2 Cor. 5.10 Heb. 6.10 10 25. 1.26 2 Tim. 4.8 Apoc. 21.7 22 12. Prov. 11.10 Esa 3.10 which are found in many places in the Holy Scriptures can prove that is in Question viz. that the dignity and the excellencie of the works of the faithful are such as are worth eternal life and that there is a certain proportion and equality between them and the Glory to come which precisely requireth that it should be given to them for reward God being there obliged even by the justice of the same thing and consequently cannot fail of it without violating the Justice which is between him and man This is that which the merit of works signifie which we denie and our Adversaries maintain Bell. de Justif l. 5. c. 17 18. All that one can lawfully infer from these passages is that God hath promised to give eternal life to those who live well and holily that one day he will accomplish perfectly this his promise on this condition eternal life is a consequent an acknowledgment and a reward of holiness and good works which the faithful who labour and persevere in their vocation may and ought to expect from God But who doubts of any of these truths all that we say is that we must expect this reward only from the Grace of God who hath promised and will give it because he is most good and not for the value and excellencie of our works which how good soever they be are but our duty with which we acquit our selves to God incapable by consequence of meriting any thing it being clear that he who doeth that which he ought and to whom he is obliged acquits himself only and doth not merit Secondly They alledge that the Lord speaking of the happy Luke 20.35 saith That they who shall be made worthy to obtain that life and the resurrection from the dead Rev. 3.4 and elsewhere that the faithful of Sardis should walk with him in white clothing because they are worthy of it and that St. Paul saith speaking of the Thessalonians that they were afflicted to be counted worthy of the Kingdom of God 2 Thes 1.5 But I answer that this word worthy signifieth the disposition and convenience of a thing and not its merit As when St. John exhorts the Jews to bring forth fruits worthy of repentance Mat. 3.8 that is to say convenient for the repentance which it answereth and not which it merits for this would be ridicule it is then in this scuse that the truly faithful who live holily and persevere constantly in piety are worthy of the Kingdom and white Vestments of the Lord that is to say
been speaking concerning the precedent Article For since the Eucharist is truly bread in substance every one seeth enough how much this Sovereign service which they give it in the Roman Church is contrary to all Scripture which from the beginning to the end forbids us nothing more expresly oftner and under more grievous threatnings than the adoration of any Creature of what nature and dignity soever Exâ—d 20.3 Mat. 4.10 Thou shalt have no other God before me Thou shalt worship the Lord thy God and him only shalt thou serve 4. Vpon Purgatory ROme saith that it often happens that those who die in the faith of Jesus Christ are burnt in a fire as hot as that of Hell The Scriptures saith Apoc. 14.13 Rom. 8.1 2 Cor. 5.6 8. That they are happy that they rest from their labours that there is no condemnation for them that their earthly habitaion of this house being dissolved they have a building of God an eternal house not made with hands in the Heavens That so long as they are in this body they are strangers to the Lord and when they are strangers to the body which is when they quit it they shall be with the Lord Luke 23.23 and tells us that the repenting Thief was with the Lord in Paradise the same day he died 2. Rome sayeth that this subterranean fire purgeth us from some of our sins 1 John 1.7 The Scripture saith that the blood of Jesus Christ purgeth us from all sin 5. Vpon Justification ROme teacheth that we are justified partly by faith and partly by good works How agreeth this with that Scripture which saith Gal. 2.16 Tit. 3.5 that man is not justified by the works of the Law but by the faith of Jesus Christ and that God hath saved us not for the righteous works which we have done but according to his mercy with that which is asserted in so many places Rom. 11.6 that we are saved and justified by Grace since that if it be by Grace 't is not by works otherwise Grace would be no more Grace Rom. 4.4 and that to him that worketh the hire is not reckoned of Grace but of debt and with that which is said that we have not whereof to glory Eph. 2.9 Rom. 4.2 since that he who is justified by his works hath according to the same whereof to glory 6. Vpon the Merit of Works ROme teacheth that we do by our good works so much merit eternal life that if God should not give it to us he would do unjustly How can this agree with the Language which the Scriptures teacheth us Luke 17.10 when you have done all the things which are commanded you to do say we are unprofitable Servants we have done that which we ought to have done 2. Rome holds that eternal life is to speak properly a reward due to the value of our works Rom. 6.23 2 Tim 1.18 The Scripture saith that it is a gift or a grace of God and a mercy and that although we should have kept his Commandments that which we fail much in yet he useth gratuity and mercy towards us in well-doing Exo. 20.6 3. Rome holds that between the vertue of the faithful and eternal life there is a proportion and the Scripture saith Rom. 8.18 That the sufferings of this present time are not worthy to be compared with the glory to come which shall be revealed in us 4. Rome holds that the Lord oweth him who hath lived well and holily eternal life The Scripture Scripture teacheth us that God oweth no body any thing Who is he that hath given him first and it shall be rendered to him again Rom. 11.35 7. Vpon the Worshipping of Saints 1. The Scripture condems those men who worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those which by nature are no Gods Gal. 4.8 Rome worshippeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints which are no Gods by nature 2. The Scripture saith 1 King 8.39 that God only knows the hearts of all men that the dead know no more any thing that they understand not whether their Sons are noble or ignoble Eccl 9.5 6 Job 14.20 21. 2 Kin. 22.20 that their eyes do not see the evils which God brings upon the places where they have lived Rome teacheth that deceased Saints know all that is done upon the earth and that they know the most secret thoughts of our hearts 8. Vpon the Worshipping of Images Rome fills her Temples and Streets with the Images of God Father Son Holy Ghost and of the most Blessed Virgin and of all the Saints represented as well by flat painting as in all sorts of Sculpture She will have one render to them an adoration and veneration analogical prostrate before them kiss them offer them Bougies or Tapers go a Pilgrimage to the places which are consecrated to them How agreeth this with what the Scripture saith Deut. 4.12 15 16. You saw no similitude in the day that the Lord your God spoke to you in Horeb out of the midst of the fire lest perhaps being deceived you should make you any graven Image in the likenes of male or female Thou shalt make thee no graven Image Exod. 20. nor the likeness of any that is in Heaven above or in the earth beneath or in the waters under the earth Thou shalt not bow down to them nor worship them The Hebrew saith thou shalt not prostrate before them and serve them Lev. 26.1 You shall make you no Idol nor graven Image nor rear up any Image nor set up any Image of stone in your Land to adore it It is also in the Hebrew to prostrate before it 9. Vpon the Monarchy of the Pope of Rome 1. Rome teacheth that the Pope is the Sovereign Judge of the world a Monarch assisted by the Princes of his Court who governs Kings who makes the greatest of the earth kiss his slippers who wears three Crowns upon his head who can chastise the States of Christianity with pains not only spiritual but temporal How agreeth this pretended Power and the manner with which he hath exercised it many years since before the face of Heaven and earth with that which the Lord commanded his Apostles The Kings of the earth exercise Lordship over them Luke 25.22 and those who use authority over them are called Benefactors But it is not so with you but he that is greatest amongst you let him be the least and he that governs as he that serveth And with that which St. Peter commands 1 Pet. 5.3 Feed the flock of God which is committed to you c. not as having Lordship over the Clergy and people of God but as being examples to the flock by your charity 2. Rome holds that the Pope is above the Church The Scripture sends back him and every Believer having quarrelled with his Brother to the Tribunal of the Church and obligeth him to submit to
receive us into eternal habitations where the Scripture saith that he doth a thing which is the reason for which he doth it although to speak properly and exactly he doth not do it Secondly They abuse also the words of the Lord where he saith that the blasphemy against the Holy Ghost shall not be forgiven Matt. 12.32 neither in this age nor in the other that is to say add they neither in this life nor in Purgatory But why should not we rather say that by the age to come the Lord according to the Style of the Scriptures understands the Age which shall follow after the Resurrection from the dead and that it signifieth that God will never pardon this crime to the men who are guilty of it neither now nor at the last Judgment that he will never give them absolution for it neither in this life by the voice of his Spirit in their hearts nor in the other by the mouth of his Son Or why do not we say that he means that this sin shall be grievously and irresistably punished as well in this Age with temporal pains as in the other with eternal For as remitting or pardoning a sin signifieth not to punish so the not pardoning it signifieth to punish it yea to punish it grievously and certainly In that great day the Lord will also remit the sins to the faithful but not to impenitent sinners and besides what the thing saith of its self St. Paul testifieth it expresly where he prays God to have mercy on the house of Onesiphorus in that day 2 Tim. 1.18 Acts 1.19 20. and St. Peter where he exhorts the Jews to believe to the end that their sins might be blotted out in the time of the refreshment of the Lord. Thirdly 1 Cor 3.15 The most part of the Adversaries turn to the Service of their Purgatory that which St. Paul writes in the first to the Corinthians If the work of any one be burnt he shall suffer loss but he shall be saved yet as amidst the fire or rather by the fire pretending that this fire is that of Purgatory But first this passage by the common consent of Ancients and Moderns is reckoned amongst the obscure and Allegorical and by Consequence not proper to ground an Article of Faith upon Secondly I say that nothing can force us to take it for Purgatory For to leave the Expositions of Chrysostom of St. Augustin and of many others which take it otherwise why shall we not rather understand it of the Judgment which God shall make at the last day of the Doctrine of those Preachers who having retained the foundation of the Gospel have built upon it vain Beliefs which shall be reprehended by the light of the Advent of Jesus Christ but in such manner Amos 4.11 that losing the liking and praise of their own works they themselves shall not perish their works shall perish and not their persons which shall be saved but nevertheless as plucked out of the fire that is to say very hardly Paraphrase upon the Epistles of St. Paul to the Corinth Gal. Eph. Printed by Touss du Bray An. 1632. with Priviledge and Approbation as if they escaped from a fire as a fire-brand rescued from the burning as Amos saith and in such manner that they shall hold their Souls for a prey being obliged only to the bounty and Divine mercy for not having been devoured together with their works by the heat of that consuming fire which shall trie all men as many Learned men expound it and even the Author of the French Paraphrase upon the Epistle to the Corinthians Published lately at Paris and approved by three Doctors of Sorbonne Fourthly They have also-recourse to the Old Testament and alledge that the Lord in Zechary promised Zech. 9.11 That he would draw his prisoners out of the lake in which there is no water These are say they the Spirits which suffer in Purgatory But this is to play and not to reason For what is there in the Text of the Prophet which obligeth us to take this Lake for Purgatory I leave the literal Interpretation which understands it to be the Captivity and calamity of the Jews deprived of the refreshments of the Divine word and of the exercises of their Religion If we must Allegorize why should not we rather bring this passage to the eternal redemption which the Lord Jesus hath acquired to us by his blood drawing his mystical Israel that is to say his Church from the sad and pitiful condition where it was naturally being a prisoner of the Devil a slave of sin and guilty of the wrath of God the true Lake where there is no water since in that state there is no confolation whereas the Souls which they shut up in their Purgatory notwithstanding their griefs have according to what they say Bellar. of Purgl 2. c. 4. an incredible consolation because of the certain hope of their Salvation CHAP. VII That Justification by Works is not taught in the Scriptures FIrst To the validity of the good works which the regenerate do such as they pretend as merit the remission of sins and life eternal it can no more be proved by the Scriptures than the precedent Doctrines It is true that the Lord said of the penitent sinner Luke 7.47 Many sins are forgiven her for she hath loved much But it is also clear both by the precedent similitude and by the opposition which the Lord adds in saying Ver. 41 42. that to him to whom less is forgiven loves less that he sheweth her love which she bare to him not as the meritorious cause but as the signe and argument of the Grace which he had done her So we say very often Ver. 47. the Sun is risen for it is high day to signifie that the clearness of the day is not the cause but the effect and signe of the rising of the Sun And so it is that the Jesuit Villalpandus understands this passage in his Commentaries upon Ezech. Villalp in Ezech. 19.10 where having remarked that quoniam because is taken very often in the Scripture to signifie therefore and he alledgeth this passage for an example of it Many sins are forgiven her for she hath loved much that is to say Behold why she hath loved much saith he for the Argument of the Lord drawn from the Parable of the Creditor required such an epiphonema as is evident to the Reader As to the rest that faith was the cause of the remission of the sins of this woman the Lord shews it clear enough saying to her in the two Verses following Thy faith hath saved thee go in peace and that love to God Charity to our Neighbours and good works are the effects of the Grace which God doth us in pardoning us all the Scriptures teacheth clearly and namely Saint Paul Eph. 2.10 where he saith That we are the work of God created in Jesus
they have the qualities and conditions which are convenient for them since it is to them who are such 2 Thes 1.6 7. that God promiseth these things in his Grace Thirdly Moreover they say that this retribution of God is a work of his Justice 't is a just thing before God saith the Apostle That he giveth affliction to those who afflict you Heb. 6.10 and to you who are afflicted deliverance with us when the Lord Jesus shall be revealed from Heaven with the Angels of his power and elsewhere God is not unjust to forget your work and charity which you have shewed towards his Name in as much as you have ministred to the Saints and do minister 2 Tim. 4.8 Psal 112.9 2 Cor. 9.9 Mat. 6.1 Dan. 4.24 9.16 Ezech. 18.19 21. in the Version of the 70. Deut. 24.3 Eccles 44.10 and again in another place The Crown of Justice is kept for me which the Lord the righteous Judge shall give me at that day and not to me only but also to all those who love his coming But I say first that this word Justice according to the phrase of the Hebrew Language signifieth very often benignity and liberality and just likewise benign and gracious as in the 112 Psalm alledged by St. Paul He hath dispersed he hath given to the poor his righteousness endureth for ever from whence it comes that Alms which is an act of gratuity and beneficence is called Justice in the 6th of St. Matthew In this sense who seeth not that retribution of life eternal to the faithful is truly an act of the Divine Justice that is to say of his Grace and benignity that 't is an Alms which he giveth us Secondly I say that it is just that God should give life eternal to those who have believed and obeyed not that they have merited but because hehath promlsed it As 't is also a justice to keep ones word in accomplishing that which one hath promised Nohem 9. although one hath promised it but upon meer gratuity without being obliged to it by the merits of him to whom one promiseth it In fine in comparing the cause and case of the faithful with that of the wicked who afflict them the one having manifestly the right on their side and the other the wrong it is yet in this respect for the Justice of God to maintain the one and condemn and punish the other But this is not to say that considering throughly the persons and works of the faithful in themselves and without this comparison there is nothing in them which to speak properly merits the Heavenly Glory with which the Father will one day Crown them gratis according to the saying of the Apostle Rom. 6.23 that life eternal by Jesus Christ our Lord is a Grace of God But there is no need to insist much upon this Article since that amongst our Adversaries themselves there are found great and celebrated Authors who openly reject this Doctrine being far from pretending that it is in the Scriptures some disputing that the good works of the faithful are not meritorious by reason of the works themselves but only by reason of the Promise and Divine acceptance as Scotus and Vaga Others that supposing the Promise of God yet they are not such that the hire is due to them by Justice See Bellar. of Justif l. 5. c 16. but only by the liberality of God as Durandus so Cardinal Bellarmin reports it CHAP. IX That praying to Saints departed is not taught in the Scriptures 1. LEt us now consider of praying to the Saints departed for which there is found neither Command nor Example in all the Writings of the Old and New Testaments and they alledge for its foundation nothing but passages very far fetched as for example that wch Jacob said being upon his death-bed Let my name be called upon these Children Gen. 48.16 that is upon Ephraim and Manasseh which is not a Command to invoke him after his death but a declaration by which he adopts them willing that they might be called by his name as if they had been his proper Children as all the Learned party of our Adversaries confess Nic. d'Lyra Pintus Eman. Sa Pagnin Arias Montauus and 't is the same manner of speaking which is found in Esai in the fourth Chapter where he brings in women which say to a man Isai 4.1 only let thy name be called upon us Secondly But say they the faithful under the Old Testament make mention of the Saints departed in the prayers which they put up to God Have remembrance of Abraham Exod. 32.13 Isaac and Israel thy servants to whom thou hast sworn by thy self saying I will multiply your seed as the Stars in Heaven We do not deny that it was permitted them to produce to the Lord the Promises which he made to their Fathers as it is lawful for us to put him in minde of that which he hath done for us in Jesus Christ of which these first were the figures But the question is whether we may and ought to address these prayers to deceased Saints which cannot be drawn from this allegation by any good reason Thirdly Moreover Mat. 22.30 they discourse thus Our Lord teacheth us that the Saints departed are as the Angels of God in Heaven Gen. 48.15 now Jacob invoked an Angel It is then permitted us to invoke the Saints A feeble a pitiful reasoning For first the Lord speaks of the state of Saints after the Resurrection and the Question is of the condition they are in now before the Resurrection Secondly The Lord compares them to Angels not generally and in respect of all the conditions of their beings for upon this account they must conclude they will have no bodies after the Resurrection since the Angels have none but only in respect of these things viz that they will not marry Maldon upon this passage as St. Jerom and after him the Jesuit Maldonat remarks in the Resurrection saith the Lord they shall neither marry nor be given in marriage but shall be as the Angels of God in Heaven And as to the Angel which Jacob invoked who knows not that 't is the Angel of the Covenant Mal. 3.1 Gen. 48. 15 16. the eternal Son of God The God saith he before whom my fathers Abraham and Isaac have walked the God who fed me from my youth to this day Cyril Alex Thesaur l. 3. the Angel who hath defended me from evil bless these Children St. Cyril of Alexandria hath so amply defended this truth against the Arians who would as our Adversaries at this time bend these words to a created Angel which we have no need to insist upon any longer to clear Fourthly They argue again thus We pray the faithful living here below with us to pray to God for us as St. Paul commanded the Romans Rom. 15.30 Coll. 4.3.1 Eph. 6.9 1 Thes 5.25 2 Thes 3.1 1.
a flict you and to you who are afflicted deliverance with us when that the Lord Jesus shall shew himself from Heaven with the Angels of his power and with the flame of fire doing vengeance upon them that know not God 2 Tim. 4.1 Jesus Christ shall judge the living and dead at his coming and raign 5. That the Son of God is dead for oursins and bath Redeemed us in suffering death for us 1 Peter 3.18 Rom. 4.25 Gal. 1.4 Christ hath suffered once for our sins the just for the unjust that he might lead us to God Isaiah 53.5 He hath been wounded for our iniquities he hath been bruised for our sins The discipline of our peace is upon him and we are healed by his stripes Rom. 3.25 God hath propounded Jesus Christ a propitiator propitiatory by Faith in his blood to demonstrate his justice for the remission of sins past through the forbearance of God Gal. 3.13 Christ hath redeemed us from the curse of the Law Eph. 1.7 Col. 1.14 Heb. 9.12 Revel 5.9 when he was made a curse for us for it is written cursed is he who hangs upon a tree 1 Tim. 11.5 There is God and one Mediatour Moyenneur between God and men viz. Jesus Christ man who hath given himself as a ransome for us all 1 Peter 1.18 19. Mat. 20.28 You have been Redeemed from your vain conversation which was given to you by your Fathers not by things corruptible as by Gold or Silver Act. 20.28 but by the precious blood of Christ as of a Lamb without blemish and spot Rom. 5 8. Luk. 22.19 John 10.11 15. 10 51 52. 2 Cor. 5 15. Gal. 2.20 Heb. 2.9 1 Pet. 2.21 4.1 1 Joh. 1.16 God certified his love to us in this that although we were yet abandoned to sin according to time Christ is dead for us Rom. 8.32 God hath not spared his own Son but hath given him for us all Eph. 5.2 Christ hath loved us and delivered himself for us an oblation and sacrifice to God an Odour of a good smell Tit. 2.14 Jesus Christ hath given himself for us to the end he might Redeem us from all iniquity and cleanse us to be to him an agreeable people given to good works 1 Peter 2.24 Christ hath born our sins in his Body upon the Tree Heb. 1.3 Joh. 1.29 1 Joh. 1.7 to the end that being dead to sin we might live to justice by whose bruisings we have been healed Hebrews 9.28 Christ hath been offered one time to abolish the sins of many 2 Corinthians 5.21 God hath made him who knew no sin to be sin for us to the end we should be made the justice of God in him Isaiah 53.4 5. Truely he hath born our greifs and himself hath carried our Sorrowes and we have esteemed him as leprous and stricken of God and abased and verse 6. The Lord hath put upon him the iniquity of us all and verse 11.12 This same is my just servant in justifying many by his knowledge and even he shall bear their iniquities therefore I will part to him many and he shall divide the spoil with the strong because he hath given his soul to death and hath been reputed amongst the wicked and even he hath born the sins of many prayed for transgressors 6. That the Religion of the Lord consisteth in Faith and Charity 1 John 3.23 Behold the command of God that we believe in the name of his Son Jesus Christ and love one another as he hath commanded â—s CHAP. VI. Of the Justification of man by the Grace of God and of the Nature of Faith 1 That God appeased by the Sacrifice of the death of his Son received into Grace all those who believed in him pardoning their sins and treating them as if they had never sinned â—Ohn 3.18 He who believeth in 〈◊〉 Jesus Christ shall not be condemnâ—d but he who doth not beleive is alâ—eady condemned John verse 24. Verily verily I say â—nto you that he who hears my word â—nd believes in him who hath sent me â—ath life eternal and shall not come â—nto condemnation but is passed from â—eath to life John 6.40 This is the will of â—im that sent me that who ever â—eth the Son and believes in him â—ath life eternal and therefore I will raise him up at the Last Day Romans 3.21 22 23 24. Noâ— the justice of God is manifested withâ— out the Law having witness of 〈◊〉 Law and Prophets viz. the justice 〈◊〉 God by the Faith of Jesus Christ foâ— all and upon all them which believâ— in him for there is no difference sinâ— all have sinned and have need of thâ— Glory of God being justified gratâ— by his Grace by the Redemptioâ— which is in Jesus Christ whom Gâ—â— hath Propounded a Propitiator bâ— Faith in his blood Romans 4.5 To him who workâ— eth not but believeth in him whâ— justifieth the wicked his Faith 〈◊〉 counted to him for Righteousnesâ— according to the good will of thâ— Grace of God And verse 23 24 Now that this was imputed to Abrâ—ham for righteousness was not oâ—ly written for him but also for us tâ— whom also this shall be imputed viz to us who believe in him who hatâ— raised from the dead our Lord Jesâ—â— Christ Romans 10.9 10. Rom. 5.1 If thou confesseth the Lord Jesus Christ witâ— thy mouth and believest in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth unto righteousness and with the mouth confession is made unto salvation Ephesians 2.8 By Grace are you faved through Faith and this is not of your selves for it is the gift of God not by works least any man should boast For we are his workmanship being created in Christ Jesus unto good works which God hath prepared that we should walk in them 2 Corinthians 5.19 God was in Christ reconciling the World to himself not imputing their forfeits to them 1 John 1.19 If we confess our sins he is Faithful and Just to pardon our fins and cleanse us from all iniquity 1 John 2.12 If any one hath sinned we have an Advocate with the Father viz. Jesus Christ the Just For t is he who is the Propitiatory for our sins and not onely for ours but for those of the whole World 2. That those who believe in God and know him truely give themselves to Sanctification and good works James 2.26 As the Body without the Soul is dead so Faith without works is dead 1 John 2.3 By this we know that we have known him Gal. 5.24 viz. If we keep his commandements he who saith he knoweth God and keepeth not his commandements is a lyer and the truth is not in him 1. This is proved clearly thus who is begotten of God gives himself to holiness and good works and doeth no more the mystery of iniquity 1 John 3.10 By this is manifest the children of God and the children of the
Devil Whoever doth not justice nor loveth his brother is not of God Now whoever beleiveth that Jesus is the Christ is born of God saith S. John in his first Epistle Chapter 5. verse 1. Then who ever believes that Jesus is the Christ gives himself to Holyness and good works 2. Who ever shall have eternal life is sanctified as 't is clear by that which the Apostle saith Heb. 12.14 without holiness no man shall see God Now who ever believes shall have eternal life he who believes in the Son of God shall not perish but have eternal life John 3.16 18. and 5.24 and in other places alledged here above then who ever believeth is sanctified CHAP. VII Of the sanctification of the faithful and of their principle parts Piety Charity Submission Humanity Chastity Justice Truth and others 1. Of the Charity and sanctification of the faithful and first that they ought to love God and serve him with a Soveraign adoration MAt 22.37.38 Deut. 6.5 Luk 10.27 Thou shalt love the Lord thy God with all thy heart with all thy Soul and with all thy thought this is the first and great command Matt. 4.10 Thou shalt worship the Lord thy God and him only shalt thou serve Rom. 12.1 I beseech you then brethren by the mercy of God that you offer your bodies a living sacrificeâ— holy pleasing to God which is your reasonable service 2. That we must love our neighbours with an ardent and sincere affection Mat. 22.39 The second commandment is like the first thou shalt love thy neighbor as thy self Mat. 5.43 44 45. You have heard that it hath been said thou shalt love thy neighbour and hate thy enemy but I say unto you love your enemies do good to them who hate you and pray for them who calumniate and persecute you that you may be the children of your Father which is in Heaven who makes his Sun to rise upon the good and evil and sendeth rain upon the just and unjust Rem 12.9 Let love be without dissembling c. Be inclined by brotherly Charity to love one another preferring one another in honor 1. John 4.7 8. Well beoved let us love one another For charity is of God and whoever loves is born of God and knoweth God he that loves not knows not God for God is charity 3. That we must honor our Superioues Eph. 6.1 2 3. Children obey your Parents in the Lord for that is just Honour thy Father and thy Mother which is the first commandment with promise that it may be well with thee and that thou mayest live long upon the earth Verse 5. Servants obey them that are your Masters according to the flesh with fear and trembling in simplicity of heart as to Christ Rom. 13.7 8. Render then to all that which is their due to whom tribute is tribute to whom custome is custome to whom fear fear to whome honor honor owe no man any thing but love one another for he who loves his neighbour hath accomplished the Law 4. That we must preserve our selves pure from all murders outrages offences and batred against our neighbours Mat. 5.21 22. You have heard that it hath been said by them of Old time thou shalt not kill and he who shall kill shall be worthy to be punished by judgment but I say unto you whosoever is angry with his brother he shall be worthy to be punished by judgement and he who shall say to his brother Raca shall be worthy to be punished by the Council and who shall say to him fool shall be worthy to be punished with the fire of hell Eph. 4.31 32. Let all bitterness anger indignation clamor and evil speaking be taken from you with all malice Be ye kind one to another cordially pardoning one another as God hath pardoned you by Christ 5. That we must flie all the filthyness and stains of the flesh Mat. 5.27 28. You have heard that it hath been said to them of Old time thou shalt not commit adultery but I say unto you whosoever shall look upon a woman to covet her he hath committed adultery with her already in his heart Eph. 5.3 Col. 3.5 Fornication and all uncleaness or covetousness let it not be once named amongst you as becometh Saints neither filthiness nor foolish talking nor jesting c. 1 Thes 4.3 4 5. 1 Cor. 6.15 16 17 18 19 20 This is the will of God your sanctification that is to say that you abstain from whore dome and that every one of you possess his own vessel in sanctification and honor not being passionate with concupiscence as the Gentiles who know not God 6. That we must keep our selves from Thieving and every one work in his calling Eph. 4.28 Let him who stole steal no more but rather let him work being busied with his hands in that which is good that he may have to give to him who hath need of it 2 Thes 3.10 When we were with you we told you that if any one would not work he should not eat 7. That we must fly lying and calumny and be true in all our Actions and Words Ephesians 4.25 Put away lying and speak truth every one to his neighbour for we are members one of another Col. 3.9 Lye not one to another having put off the Old man with his deeds and having put on the new 8. That we must be subject to and humbly obey the superior powers of the Country where we live Rom. 13.1 2 5. Tit. 3.1 1 Pet. 2.13 14 17. Let every person be subject to the Higher powers for there is no power but of God The powers which are are ordained of God Wherefore he that resisteth the power resisteth the Ordinance of God and those who resist it draw damnation upon themselves c. Therefore we must be subject not onely for fear of anger but also for conscience Matthew 22.21 Render to Caesar the things which are Caesars and to God those which are Gods 9. That in a Word we live Holily and Honestly Romans 12.2 Do not conform your selves to the World but be you transformed by the renewing of your senses to try what is the good will of God well pleasing and perfect Ephesians 4.22 23 24. Put off the Old man according to the foregoing conversation which is corrupt by concupiscences which seduce it and be renewed in the spirit of your mind and be ye cloathed with the new man created according to God in justice and true holiness Phil. 4.8 Finally my brethren what ever things are true Col 3.1 2 3 4 5. what ever things are modest whatever things are Just what ever things are Holy what ever things are Lovely what ever things are of good renown if there be any vertue and any praise of discipline think of these things Titus 2.11 12. The grace of God which bringeth salvation to all men hath appeared teaching us that by renouncing infidelity and Worldly desires we should live in this present
Age Soberly Justly and Religiously expecting the happy Hope and advent of the Glory of our great God and Saviour Jesus Christ 10. That this Holiness of life is necessary for the having a part in the Kingdome of Christ Matthew 5.20 John 3.2 I say unto you that if your Righteousness doth not surpass that of the Scribes and Pharisees you shall not enter into the Kingdome of Heaven Rom. 8.13 If you live according to the flesh you shall dy but if by the Spirit you mortifie the deeds of the flesh you shall live 1 Cor. 6.9 10. Know you not that the unjust shall not inherit the Kingdome of God Eph. 5. Heb. 12.14 Gal. 6.7 8. do not abuse your selves neither Whoremongers nor Idolaters nor Adulterers nor Effeminate nor les bougrees abusers of themselves with mankind nor Thieves nor Covetous nor Drunkards nor evil speakers nor ravisseurs Extortioners shall inherit the Kingdome of God CHAP. VIII Of the Vnion of the Faithful Of the means necessary to preserve it as of the order of the Ministry of the Gospel and the Discipline 1. That we must perticularly love the Faithful JOhn 13.34 35. I give you a new commandment that ye love one another as I have loved you to the end that you love one another by this all shall know that you be my disciples if you have love one to another John 15.12 13. 1 John 3.2 4.12 1 Pet. 3 8. Heb. 13.3 Mat. 18.6 10. This is my commandment that you love one another as I have loved you None hath greater love then this viz. when any one lays down his soul for his friends Gal. 6.12 Whilst we have time let us do good to all but especially to the Houshold of Faith 1 Peter 2.17 Bear honor to all love the brotherhood 2. That the Faithful ought to meet together to pray to God and to mind other exercises of Religion Heb. 10.24 25. Let us take care of one another to incite us to charity and good works not forsaking our assembling as some have used to do but admonishing one another This appears by the examples of the first Christians in the times of the Apostles when you gather your selves together saith St. Paul to the Corinthians you hold not the form of eating the Supper of the Lord 1 Cor. 11.20 And by the promise which the Lord made us Matt. 18.20 Where there be two or three gathered together in my name I am there in the midst of them 3. That there ought to be Pastors and Overseers in the Church of the Faithful Rom. 12.6 7 8. Having then gifts differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of Faith or ministery let us wait on our ministring or he that teacheth on teaching or he that exhorteth on exhortation he that giveth let him do it with simplicity he that ruleth with diligence he that sheweth mercy with chearfulness 1 Cor. 12.27 28. Now ye are the Body of Christ and membres de membre members in perticular Eph. 4.11 And God hath set some of them in the Church first Apostles secondarily Prophets thirdly Doctors after that vertues then gifts of healing helps governments diversities of tongues interpretations of them Tit. 1.5 I have left thee in Crete to the end that thou shouldest correct the things which remain and that thou shouldest constitute Priests or elders through the Towns as I have ordered thee You have the History of the institution of the Deacons and the distinction of the Ministers serving the word from those who serve the table and Almes in the 6 Chap. of the Acts. 4. What ought to be the Morals of Pastors and other Ministers 1 Tim. 3.1 2 3. and so on Tit. 1.7 8 9. This word is certain if any one hath an affection to be a Bishop he desireth an excellent work But a Bishop must be irreprehensible the Husband of one woman onely Sober prudent modest chast willingly receiving strangers apt to teach not given to wine no striker but benigne no quarreller not covetous but governing his house honestly having his children subject in all chastity c. Not a new convert for fear he being puffed up with pride should fall into the condemnation of the devil he must also have a good testimony from them who are without least he fall into reproach and the snare of the devil Likwise the Deacons must be grave not double in words not given to much wine nor covetous of dishonest gain holding the mystery of the faith in a pure conscience and let these first be proved then let them serve being irreprehensible c. 5. What the Charge of Pastors is 1 Pet. 5.1 2 3. Act 20.28 1 Cor. 4 1 2 1 Tim 5.20 2 Cor. 1.23 and 13.8 5.1 2 3. I beseech the esders which are amongst you I who am an elder with you and a witness of the sufferings of Christ who am also a partaker of the glory which shall be revealed feed the flock of God which is committed to you having care over it not by constraint but willingly according to God not for dishonest gain but of a ready mind not as having Lord-ship over the people and clergy of God but so that you be examples to the flock by good will 2 Cor. 4.5 We do not preach our selves but Jesus Christ our Lord and that we are your servants for Jesus 2 Tim. 2.2 that which thou hast heard of me among many witnesses do thou commit to faithful men who shall be sufficient to teach others also and verse the 14 remember these things protesting before God c. Study to render thy self approved to God to open without confusion and handling rightly the words of truth 2 Tim. 4.2 Preach the word be instant in season out of season reprove rebuke exhort with all patience and doctrine 6. The dignity of the charge of Pastors and Supervisors 1 Cor. 4.1 Let a man esteem of us as of the Ministers of Christ 2 Cor. 5.10 and dispensors of the secrets of God 1 Tim. 3.1 This word is certain if any one hath a mind to be a Bishop he desireth a good work 7. That the Faithful ought to honour their Pastors obey and nourish them Matt. 18.17 If thy brother disdains to hear the Church let him be to thee as a Pagan and Publican Luk. 10.16 He that heareth you heareth me saith the Lord speaking to his Disciples and he that rejects you rejects me Heb. 13.17 Obey them who rule over you and submit to them for they watch for your souls as they who ought to give an account of them that they may do it with joy and not with grief for that will not become profitable to you 1 Tim. 5.17 The Priests or elders as the Louvain version renders this word Sect 5 in the passage of St. Peter 1 Ep. Ch. 5.1 who rule well let them be reputed worthy of double honor principally they who labour
the Roman Church Part III. CHAP. I. The Antiquity Vniversality and Clearness of our Religion and from whence comes our difference with Rome THus have we shewn our faith by the Scriptures The Passages are clear and for the most part express and formal which Rome and Geneva equally acknowledge in their Version which the East and West North and South read in common since the first times of Christianity to this minute without their being able to reproach us that we have violated the Original abused the Pricks of the Hebrew or the Accents of the Greek The Consequences are of so evident necessity that Children are capable of understanding them So easie is it to prove that the Beliefs which we have just now demonstrated by Scripture are common to all Christians The Antients have explained cleared them in their Symbols and Councils The Moderns have retained them notwithstanding all the Changes which has happened in Religion All the Climates of the Christian world have received them with an universal consent Rome it self doth not contest with us about them she makes a Profession to believe them also There is but Sabellius Paul de Samosate Arius Fotinus Manicheusi Pelagius Nestorius and Eutyches every one of whom debate something of them with us all Heretiques being crushed by the Thunderbolts of the Catholick Church many hundred years since They alone demand proofs of us the others believe all with us From whence it appears by the way how false the Calumny of those is who accuse our Religion of novelty or particularity For what is there either more Antient or Universal among Christians than those Creeds of which it consists Who can deny that the Catholique Church hath had them in all Ages That Rome it self hath them not now Whether Antiquity hath had any Opinion which I have not it is another Question and upon which it falls out to consider First Whether this be a thing which hath been revealed by Jesus Christ and preached by his Apostles And Secondly ipresupposing it to be a truth that it is so necessary that one cannot without believing it have part in the Grace and Glory of God But as to my Religion that is to say this faith which I have proved by the Scriptures it is clear that all the true Christians both Antient and Modern are agreed in it who by confequence are all of my Religion although perhaps I am not of their Opinion in all other things They hold all my Beliefs only I confess 't is better that I hold not all their Opinions see the terms upon which we are with those of Rome For they profess to believe the Articles which we have explained All the difference springs from the Articles which they lay down to the confession of which they would oblige us and which we cannot receive This is all our Controversie From whence every one may see the injustice of the new Methodists who press us to prove by formal passages the points of our faith controversed between them and us Whereas the Points of my faith Gentlemen are not controversed but those of yours as for Example the Question is not whether we ought to worship God and Jesus Christ which is a Point of my faith but whether we ought to worship the Host which is an Article of yours The Question is not whether Jesus Christ is our Mediator or whether the Oblation of his death is a Sacrifice which are Articles of my belief but whether the Saints departed are our Mediators and whether the pretended Oblation of your Altars is a true a properly called Sacrifice which are the Points of your Faith We do not dispute whether we ought to call upon God or hope for Paradice and fear Hell which is my belief but whether we ought to Invogue the Saints and apprehend the fire of Purgatory which is your Doctrine 'T is you then ought to prove your saith not I mine Since to dispute well and lawfully one ought to prove not things which the parties are agreed on which would be a superflous labour but those about which they differ Nevertheless to content your humour we have proved our faith by the Scripture Let us see now if you can as easily finde yours there and that which you add to ours upon which indeed is all your contest CHAP. II. An Exposition of the Principal Beliefs of the Roman Church which we reject from our Faith FOr we confess voluntarily that we cannot believe neither that which you teach that Jesus Christ the Saviour of the world besides his being once offered upon the Cross is still every day immolated and truly and properly sacrificed upon your Altars under the Signes of Bread and Wine for the expiation of the sins of men nor that which you presuppose to this purpose that the body of Jesus Christ although it be in Heaven in Sovereign Glory is notwithstanding here below really and substantially under the Species of Bread and Wine which you consecrate intirely under every part of the Species of the Bread and the Wine loosing their first substance and being changed into that of his Body and Blood nor that which you conclude that all the faithful of the Lord are obliged without scrupling to render to your Sacrament the adoration * Cult de Latria worship and service due to the true God We reject also from our faith this which you assert in yours that the Souls of some of the faithful after having been washed in the Blood of Christ which cleanseth from all sin ought yet to be purged by I know not what subterranean flames in a place which you name Purgatory Nor can we perswade our selves to believe what you so firmly maintain that sinful men obtain the pardon of their Crimes not by faith alone as we all believe but also by the merits of their own works such as most of you say as they even merit Divine Grace and life eternal Neither can we receive that which you teach that besides this great God whom we adore we ought also to serve the Saints departed and besides the love and honour which we bare them as persons who have lived in the fear of God and who now rejoyce in his Glory we ought moreover to invoke them pray to them and have recourse to their aide and render as well to their Images as to those of Christ a certain Religious Veneration in kissing and saluting them uncovering our heads and prostrating our bodies before them Less yet do we think our selves obliged as you do to acknowledge the Bishop of Rome for the Head and Spouse of the Universal Church besides Jesus Christ our Lord or to attribute to him a Sovereign and Independant Authority over all other Pastors and Bishops and even over Councils and an infallible Light in the Faith never erring in the decision of things which concerns it and therefore we do not believe that the Laws which he hath made of celebrating certain Feasts and of
present in the Eucharist now they may be present there and yet the bread and wine not lose their Substance And 't is very unlikely that these Propositions of the Apostles infer that that which he calls bread and Chalice should be in Substance one and the same thing with the body and blood of the Lord that contrarily they evidently presuppose that they are different Subjects For if the bread which one eats unworthily were the very body of Christ this language would be cold and impertinent he who eats of this bread unworthily is guilty of the body of Christ and doth not discern the body of Christ since upon this account it would be to say that he who eats the body of Christ unworthily is guilty of the body of Christ and doth not discern the body of Christ Secondly I say that that which they draw from this Text besides it s not being the Question cannot be concluded from thence For he who receives the Baptism unworthily as Simon the Magitian did doth wrong to Christ and is guilty of it and nevertheless no body can conclude from thence that the Substance of Jesus Christ is really present in the Baptism They who sin voluntarily after they have received the knowledge of the Truth Heb. 10.26 put the Son of God under their feet and hold the blood of the Testament for a prophane thing And no body can conclude from hence that the Son of God or his blood is really present under the feet of these wicked wretches Luke 10.12 John 13.20 He who despiseth the Apostles despiseth him that sent them and who receiveth him that he hath sent receiveth the same that sent him and nevertheless every one confesseth that the Substance of Jesus Christ was not really because of this present in the Apostles nor in those whom he sent They who sin against their Brethren Mat. 18.5 and wound their weak Consciences sin against Christ 1 Cor. 8.12 And nevertheless every one avoweth that the Substance of Christ is not for all this really present in their Consciences or in their persons And then why should one any more infer that the body and the blood of the Lord are really present in the Eucharist because they who take it unworthily are guilty of his body and do not discern it who seeth not that this is an abusing of the Lord to reject those who appertain to him or to despise that which he hath instituted and that which hath relation to himself As 't is an abuse to a Prince to despise his Embassadors his Seal his Arms or his Essigies And it is not sufficient that the Eucharist be the Sacrament of Christ the communication of his body and of his blood the memorial of his death that which all confess to render this Proposition true whosoever receives it unworthily is guilty of the body of the Lord and doth not discern it without affirming as our Adversaries do that this body and this blood are really present there 5. Finally They produce the meaning of the Lord in the 6th of St. John John 6.51 and so on I am the living bread which came down from Heaven if any one eats of this bread he shall live eternally and the bread which I shall give is my flesh for the life of the world and that which followeth to the 59 Verse presupposing that the Lord spake of the Eucharist they conclude from thence that the Eucharist is not then bread and wine in Substance but the body and blood of the Lord. But this Argument is so weak that it hardly deserves to be considered For it supposeth a dubious thing and concludes wrong which are the most irregular faults that can be in reasoning First then he supposeth that the Lord speaks of the Eucharist in the 6th of St. John which appears in no place in that Text where the Evangelist makes no mention any where of the Holy Sacrament it seemeth rather that one might induce the contrary from it For the eating upon which the Question is is necessarily efficacious to Salvation if any one eats of this bread he shall live eternally Joh. 6.50 He that eats my flesh and drinks my blood he hath eternal life and I will raise him up at the last day He dwells in me and I in him Vers 54. Vers 56. As the living Father hath sent me so I live because of my Father and he whr shall eat me shall live also because of me Now the eating of the Eucharist is not necessarily efficacious to Salvation many eating it to their judgment and condemnation Vers 57. 1 Cor. 11.29 This is not that then about which the Question is in the 6th of St. John Moreover the eating which the Lord means was necessary to those to whom he spoke for the obtaining Salvation Joh. 6.53 if you eat not the flesh of the Son of man and drink not his blood you have no life in you now the eating of the Eucharist was not necessary to those to whom he spoke for the obtaining Salvation it being clear that according to the Doctrine even of our Adversaries Baptism Faith and good Works are sufficient for them for the obtaining Salvation It is not then the eating of the Sacrament which our Lord spoke of in the 6 of St. John as many very famous Interpreters have considered both Antient and Modern and even amongst our * Aen. Syl. since Pius II. Epist 130. Cusan ep 7. ad Boh. John de Ragus Orat. cor Concil Bazil Cajet in Joh. part 3. q. 80. art 8. Gabriel in Can. John Hesseltus l. de commun sub una specie Jansen concord Evang c. 59. Ruard Tapper Art 15. Vald. T. 2. de Sacram c. 91. Armac l. 9. c. 8. Adversaries and understand it a spiritual eating of the Body and Blood of Christ Jesus which is done by Faith And indeed the Lord shewed evidently that by eating his flesh and drinking his blood he signified coming to him believing in him and meditating on him since in his own discourse he ascribes the same effects to these actions as to those of eating his flesh drinking his blood Who comes to me saith he shall not hunger John 7.35.41 47. and who believes in me shall never thirst Whosoever seeth the Son and believeth in him hath eternal life and therefore I will raise him up at the last day But although that which they presuppose viz. that the Lord in the 6 of St. John spake of the Sacrament of the Eucharist were as clear and true as it is obscure and doubtful I always say that they do not argue pertinently First they do not conclude that which is in Question For the Question is not whether the body and blood of Christ are present in the Eucharist which is that which they conclude but whether the bread and the wine lose their nature there and are there changed into the substance of the body and blood of the Lord