13. 13. Therefore Charitie doth iustifie An. 1 Paul compareth loue or charity with faith not in respect of iustification but of duration and continuance Therefore this is a fallacie from that which is spoken in some respect to the same taken absolutely and in all respectes 2 Faith dooth not iustifie as it is a vertue or habit for it own worth but as it is considered respectively in respect of Christ whose merits it applyeth vnto vs and so doth iustifie vs for his sake There are therefore in this argument more than three tearmes and it hangeth together like a rope of sande 16 If iustificatioÌ„ be takeÌ„ away froÌ„ good works no man will thence forward bee mooued to doo good workes Ans 1. It is a fallacie supposing that for the cause which is not the cause for the true doctrine of iustification is not the cause why some men doe not good workes 2 Neither may we doe evill that good may come of it that is we may not falsely ascribe iustification to works that men may thereby be stirred vp to good works 3 There are notwithstanding many most waighty causes besides why we should doe good works although iustification be not ascribed vnto them Question 4. Our Aduersaries denie that wee are justified by faith alone but to faith they joine hope and charity We on the contrary side ascribe justification to faith in Christ alone for these reasons Because in the former question all works are excluded from the acte of iustification and therefore faith onely is left Romanes 3 4. and 11 Chapter and a man is not iustified but by faith Galathians 2 and 3 Chapter 2 Timoth 1 Tit 3 Psalm 32 as the remooving of all other thinges hath sufficientlie beene proued by these places in the former question Because the holy Scripture wheresoeuer it speaketh of Iustification doth so describe it that it mentioneth none either work or affection but onely faith in Christ Let vs then briefly runne over the places of the new Testament 1 The Gospell of Iohn 1. As many as receaued him to them hâ—e gaue power to bee the sonnes of God even Let our Aduersaries shewe aniething but faith alone in all these sayings of Scripture to them that beleeue in his name Iohn 1 12. 2. As Moses lift vp the serpent in the wildernes c. That whosoeuer beleeueth in him should not perish but haue eternall life Iohn 3 14 15. 3 So God loued the world that hee hath giuen his onely begotten sonne that whosoeuer beleeveth in him should not perish but haue euerlasting life Ioh. 3 16. 4. Hee that beleeueth in him shall not bee condemned Ioh 3. 18. 5. Hee that beleeveth in the sonne hath euerlasting life Ioh 3 36. 6. The Iewes demaund what shall we do that wee might worke the works of GOD Christ answereth This is the worke of God that yee beleeue in him whom he hath sent Ioh. 6 28. 29. 7. This is the will of him which hath sent mee that euery one which seeth the sonne and beleeveth in him should haue euerlasting life Ioh 6. 40. 8. Verily verily I say vnto you he that beleeveth in me hath life euerlasting Ioh. 6. 47. 9. These things are written that yee might beleeue that Iesus is the Christ the sonne of God and that in beleeving yee might haue life through his name Ioh. 20. 31. 2 The Acts of the Apostles 1. To him gaue all the Prophets witnesse that through his name all that beleeue in him should receaue remission of sinnes Act. 10 43. 2. By him euery one that beleeueth is iustified Act. 13. 39. 3. By faith the heart is purified Act 15 9. 4. The Iaylor asketh Sirs what must I doe to bee saved and they saide beleeue in the Lord Iesus Christ and thou shalt be saved thine houshold Act. 16 31 32. 3 The Epistle to the Romanes 1 The righteousnes of God by the faith of Iesus Christ vnto all and vpon all that belieue Rom. 3 22. 2 Wee conclude that a man is iustified by faith without the works of the lawe Rom. 3 28. 3 Abraham beleeved GOD and it was counted to him for righteousnes Rom. 4 3. 4 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom 4 5. 5 Therefore it is by faith that it might come by grace and the promise might bee sure to all the seede Rom 4 16. 6 This is written for vs also to whom it shall bee imputed for righteousnes which beleeue in him that raised vp Iesus our Lord from the dead Rom 4 24. 7 Being iustified by faith wee haue peace toward God Rom 5 1. 8 If thou shalt confesse with thy mouth the Lord Iesus and shalt belieue in thine heart that God raised him vp from the dead thou shalt be saued Rom 10 11 9 VVith the heart man belieueth vnto righteousnes Rom 10 10 4 The first Epistle to the Corinthians It pleased God by the foolishnes of preaching to saue them that beleeue 1 Corinth 1 21. 5 The Epistle to the Galatians 1 We know that a man is not iustified by the works of the law but note that he saith but or except by the faith of Iesus Christ and wee have beleeued in Iesus Christ that wee might be iustified by the faith of Christ and not by the works of the law Galathians 2. 16. 2 They which are of faith the same are the children of Abraham Galathians 3. 7. 3. God doth iustifie the Gentiles through faith Gal 3. 8. 4. They which bee of faith are blessed with faithfull Abraham Gal. 3 9. 5. The iust shall liue by faith Galathians 3 11. 6. The Scripture hath concluded all vnder sinne that the promise by the faith of Iesus Christ should be given to them that beleeue Gal 3 22. 7. The law was our school maister to bring vs vnto Christ that we might be made righteous by faith Gal 3. 24. 8. Yee are all the sonnes of God by faith in Christ Iesus Gal. 3 26. 6 The Epistle to the Ephesians By grace are yee saved through faith not of works least any man should boast Ephes 2 8 9. 7 The Epistle to the Philippians That I might be found in him not having mine own righteousnes which is of the law but that which is through the faith of Christ Philip 3 9. 8 The Epistle to the Hebrewes 1. By faith Abell obtained witnesse that he was righteous God testifying of his gifts by the which faith also hee being dead yet speaketh Heb 11. 4. 2. By faith was Enoch taken away that he should not see death Heb 11 5 3 He that commeth to God must beleeue that God is c. Heb 11 6 Finally that whole Chapter is spent in the commendation of faith alone Nowe whereas in these sayings of Scripture there is handled the way and meanes to attaine salvation iustification everlasting life forgiuenes of sinnes a testimonie of righteousnes c. Why if any other
infallible as beeing receiued from heauen Heere therefore wee are to handle three questions 1 Whether the Church of Rome or our Church bee the true Church 2 Whether wee ought to grant that there is an invisible Church 3 Whether the Church can erre First of al in the entrance we must obserueâ— that there may many waies arise ambiguitiâ— in the word Church First it doth signifie indefinitely Ambiguitie in the word Church euery Church or congregation and is taken both in the good and bad paâ—â— for any kinde of assembly or congregation whence also the Scripture maketh mentioâ— of the malignant Church Secondly it is tâ—ken for the company of them which aâ— called by the outward ministerie of thâ— word and Sacraments wherein are gathâ—red both good and bad Matthew 13. Thirdlie it is taken for the inuisible Church or the company of them which vse the Ministerie of the Word and Sacraments to their saluation and are truely beleeuers which also may bee called the companie of the Elect. Fourthly it is taken foure maner of waies in respect of the foure fold outward face of the Church 1 For the most pure Church of the Apostles 2 for the Church of the Fathers wherein there was a more sincere state of doctrine than in after-ages yet it was not altogether voide of superstition 3 For the Church of Antichrist which is ouerflowne with horrible Idolatrie as with a kinde of deluge 4 For the reformed Church restored according to the conformitie of the Apostolick Church A fift signification the Papists haue made vs vnderstanding by the Church not a company of teachers learners but the Pope Cardinalls Bishoppes Monkes c. By obseruing of these distinctions we shall detect many stratagems of the Papists seeing they play continually with the ambiguitie or equiuocation of the word Church and in their arguments they bring sometimes fiue termes But now let vs come to the questions Question 1. Whether the Church of Rome which at this day blasphemes the Gospell of Christ curseth and persecuteth the professours thereof or ours be the true Church Wee denie that the Church of Rome is the true Church for these reasons Because they want the true notes and the true definition of the Church therefore neither haue they the definitum that is the Church 1. The Church heareth the voice of Christ Iohn 10 27 Which is reuealed in the Scripture which the Papists do not heare and that 1 in refusing it for their Iudge 2 in making decrees in many thinges against it 3 In giuing it but cold and slender commendation 2. Because they haue not the sincere ministration of the Sacraments and that 1 in forging new Sacraments 2 in defiling Baptisme with humane superstitions 3 in making Monasticall habite state equall to it 4 In changing the Lords supper into a sacrifice 5 And in the Câ—munion of lay people in maiming it of the one kinde that is by taking the cup froÌ„ the people they haue not therefore an vncorrupt Ministerie and consequently their Church may not be called a true Church Because they haue not so much as the notes which the Papists themselues require in the definition of a Church 1. Their Church hath not vnitie 1 Because they striue amongst theÌ„selues about manie things 2 They haue not vnitie by reason of the foure-fold face and condition of the Church before noted 2. Their church is not holy because they trust in their own holines which before god is not holines but as filthy clouts Isai 64 6. 3. It is not Catholick 1 Because they haue not the consent of the whole world for the Greeke Church hath alwaies dissented from them in diuers points 2 because they defend not the vniuersall true doctrine of all times therefore they neither agree with the Church of the Apostles nor yet with the Church of the Fathers 4. It is not Apostolick because they agree not with the Apostles doctrine seeing verie many of their thinges are not Apostolick but superstitions raked together and compiled of sundry Authors Take for example there of the Canon of the Masse and the mangling of the Lords Supper which was vnknowne for many ages and at length established by the Counsell of Constance Likewise Indulgences the feast of Corpus Christi other moe without number concerning which looke Polidor Virgil. lib. 4. cap. 6 7 8 9 10 11 12 13 14 As also the whole 5 6 7 8 bookes But of such like superstitions of the Romaine Church that they be contrary to the Scripture shal hereafter bee spoken in their proper places sufficiently Contrariwise our Aduersaries reason thus 1 The Church of God hath had the name of the Church euer since the Apostles time therefore it is the true Church Answ 1. It followeth not It was long agoe Simil. This woman was long since a Maid therfore nowe she cannot be an harlot therefore now it is 2 There is no good argument from the bare name of a thing to the thing it selfe 3 Neither yet doe wee denie but that there doth at this day remaine some Church in the City of Rome to wit of such as bee yong children girles and simple men which simply believe in Christ their Saviour and trust nor in their owne merits Neither is it to be doubted but that there be some intelligent and wise men in Rome who with all their hearts derest the Popes impietie and tyrannie But all these are not that Roman Church with the authoririe wherof our Aduersaries do seeke to oppresse and beare vs downe 2 The Fathers themselves did account the Roman Church for the true Church Ans 1 Here be foure termes For in the Antecedent the worde Church is taken for that face or condition of the Church which was in the Fathers time in the consequent for that state wherin Antichrist doth raigne Now it followes not it was so twelue or thirteene hundred yeares ago or vpward therefore it is so now 3 The state of the Roman Church is most antient therefore the Roman Church by reason of his antiquity is the true Church Ans 1 We denie the Antecedent for the testimonies alleaged before out of Polidor Vergill 2 not simply that which is ancieÌ„t is to be received but that which is most ancient For the Devill is ancient but God is more ancient 3 Antiquity cannot make that good which in it selfe is bad 4 The Church of Rome is the Vniversall and Catholicke Church therefore it is the trve Church Ans Wee denie the Antecedent For if by the word Catholicke be meant that which agreeth with the Catholicke and so with the Apostles doctrine then the Antecedent is absolutely false But if the Church of Rome be called Catholicke by reason of the multitude of those that take parte and cleave to that side then the multitude of them that err is no iust defence for the error Otherwise in the time of Arrianisme the Apostolicke CHVRCH as beeing brought to a great paucitie shoulde
not have beene the true and Catholicke Church but the Arrians should have been the Catholick Church for that they far exceeded in nuÌ„ber the rest which were the true Christians In this sence therefore wee deny the consequence The Antecedent also is not true because as before I sayde the Church of Rome doth not consent with the Church of the Apostles nor yet with the Church of the Fathers And therefore they haue not that vniuersality of multitude whereof they boast 5 If the Church of Rome bee not the true Church then for some ages together Christ had beene without a spouse but Christ never was without a spouse Therefore c. An 1. From a speciall to a generall arguments are drawen only affirmatively It is no good consequence therefore the church of Rome consisting of Popes Cardinalls Bishops Priests and others of the same ranke who withstood the heauenly truth were not the spouse of Christ therefore Christ had no spouse 2. I deny the maior or first propositioÌ„ For there were also other Churches as the Greeke Church which alwaies gainsayd the Bishop of Rome and wherein Christ might haue his spouse The argument therefore proceedes from an insufficient enumeration or reckoning vp of the parts to the whole 3 In the visible erronious Church of Rome there was the spouse of CHRIST hidden to the eye of the World all glorious within Psal 45 13 or the inuisible companie of belieuers Ans so Christ neuerthelesse had his Spouse On the contrarie side that we haue the Church of God with vs we proue Because to us agreeth the definition of the church therefore the church which is the thing defined agreeth to vs also 1. For in our Church the vncorupt ministerie of the word and Sacraments dooth flourish for witnesse whereof wee haue the holy scripture nay our Aduersaries theÌ„selues who hither to coulde neuer shewe out the Scripture that there is any thing in our Ministerie doctrine or administration of the Sacramentes contrarie to Christ or his Apostles Therefore wee are the true Church Because our Church in respect both of the Word and Sacraments is comformable to the Church described in the writings of the New testament vnder the Apostles Contrariwise our Aduersaries do reason thus 1 The Protestants belieue not all thinges which the Church of Rome dooth Therefore they are not the true Church Ans 1. There is more in the Conclusion than in the premises For no more followeth thence than that we do not agree with the Church of Rome in all things which who will deny But wee may not for that cause be thought not to be the true Church 2 It is a begging of the question For whether they which gaine-say the Churh of Rome do gaine-say the true Church that is the thing in controversie 2 The Protestants Church dooth not agree with the Church of the Fathers in all thinges Therfore they are not the true Church of Christ Ans 1. This argument is too common and agrees to both sides For by the same reason it may be proved that the Papists are not the Church because their Church which they cannot deny hath much fallen away from the Church of the Fathers 2 the church of the Fathers is not the sampler of Churches but the Church of the Apostles to which it is sufficient that our Church is like 3 The Prodestants doctrine is new It is but few yeares agoe since it first sawe the light Therefore their Church is not the true Church Answ 1. This is a begging of the question For that same is the matter in controversie 2. Our doctrine is not new but renued 3. There are therefore foure termes in the Argument For in the Maior proposition the worde Newe is taken for that which is simply and altogether new in the Minor for the refined and renued ministerie of the Word reformed according to the rule of the most ancieÌ„t doctrine of the Prophets Christ and the Apostles 4 The Church ought to have vnitie but so hath not the Church of the Protestants for it is rent and devided into parts and schismes Ans 1 Heere be foure termes For in the Maior proposition by the word Church are meant those which in truth and deede are the Church in the minor those which are in the outward company of the Church or those which have mingled themselves amongst our Church when as in truth they be not of our opinioÌ„ And these sever themselues from the true Church of them who maintaine the truth and stirre vp Schismes Of such sort of men Saint Iohn saith They went out from vs but they were not of vs for if they had been of vs they would have continued with vs 1 Iohn 2 19 2 It is a fallacie taking that for a cause which is not a cause Because the Church is not the cause of tumults and schismes but Schismatickes are the cause therof Otherwise the Church of Corinth had not beene the true church seeing Paul writeth There must be heresies among you 1 Corinth 11 19. Question 2 Whether we must grant that there is an inuisible Church The Papists acknowledge onely a visible Church which same they tye to the Pope Cardinalls Bishops c. rather than to the hearers But wee in this visible companie of them that heare the Word and vse the Sacraments doe believe that there is an other companie inuisible to the eies of men not in respect of the members persons themselues but in respect of the inteÌ„t of their hart and their fayth which is only known vnto God And that for these reasons Because wee believe the holy Catholicke Church but faith is the ground and evideÌ„ce of things which are not seene Heb 11 1. Because those which are in the visible Church may a great part of them be hypocrites betweene such and the true beleeuers God alone doth discerne vnto vs the hearts of men are not knowne and the Church doth iudge of secret â—gings 1. Christ knowes his sheepe Ioh 10. 14 27 2 The foundation of God remaineth sure and hath this seale The Lord knoweth who are his Timo. 2. 19. Because we haue the thing it selfe the invisible Church deciphered by examples in the holy Scriptures 1 For a long time hath Israel beene without the true God and without priest to teach and without law but there Christ was not altogether deprived of his Spouse but though the ministerie were corrupted he had his invisible Church 2. Chron. 15. 3. 4. 2 I will leaue vnto me saith the Lord seven thousand men in Israel which haue not bowed the knee vnto Baal 1. Ki. 19. 18. But this company could not then be perceived with bodily eyes but was invisible and only knowne vnto God as is gathered out of verse 10 and 14. â— At the time of Christs comming into thâ— world when the publick Ministerie of the Word was corrupted God had his inuisible Church Marie Ioseph Zacharie Elizabeth the wise men that came froÌ„ the East Simeon
is faith is not that righteousnes in it selfe whereby wee are iust before God but it is that instrument whereby we lay hold vpon Christ his righteousnes which being by faith made and accounted with God as ours we stand iust by the righteousnes of Christ before God and this we proue 1 Because the Scripture speaketh still of faith relatiuely as it respecteth and is referred vnto Christ as He that beleeueth in Christ in him on him the faith of Christ c. Ioh. 3 15 and 6 40 47 Act 10 43 and 15 11 Galat 2 16 Rom 3 22 26 and 4 24 and infinite moe such like Contrariwise our aduersaries doe reason 1 Faith is the gift of God but the gifts of God are qualities therefore faith is a qualitie Ans 1 We denie not but it is a qualitie but it doth not iustifie as a qualitie but because it layeth hold on Christ 2. Faith is called in the Scripture a gift not that it should be defined as a quality but that we might vnderstand that it is freely giuen vs. 2 Faith is oftentimes in the Scripture vsed absolutely without determination or reference to any other thing as Hee that shall beleeue and bee baptized c. Mark 16 16 if yee beleeue not surely yee shall not be established Isai 7. 9. Ans The obiect of faith is alwaies understood by the figure Synecdoche for without it faith doth neither beleeue neither is it faith 2 The Apostles taught their hearers to beleeue not absolutely without reference to Christ but to beleeue in Christ in whom they were bid to beleeue and to be baptized in his name Matt 28 19 3 Faith is a worke Iohn 6 29 therfore it iustifies as a worke Ans 1 The question is not whether faith may be called a worke but how it is considered in the verie act of IustificatioÌ„ This how it is to be considered Christ declareth in the words next following This is the worke of God that yee beleeue in him See there is the relatiue or respectiue acception whome he hath sent 2 Besides in this argument there is more in the conclusion than in the premisses for the collection they make is such like as this faith is in some sorte a worke therefore it iustifieth as a worke Our aduersaries doe acknowledge nothing in faith but a bare and general knowledge and assent Condition 2 making it only an historicall faith but wee as wee presuppose knowledge and assent so wee affirme that in faith there is required a trust or confidence whereby we relie and depende vpon God that for these reasons Because truste or confidence is the essential and proper difference whereby the faith of Christians is distinguished from the faith of Diuels for that Diuells though they certainely beleeâ—e that Christ died for the sinnes of mankinde yet they doe not put their trust in him seeing that benefite doth not belong vnto them Because the Scripture when it speaketh of faith doth expressely vse such wordes as be token trust or confidence 1 By Christ wee haue bouldnesse and entrance with confidence by faith in him Eph 3 12 2 Let vs goe bouldly vnto the throne of grace Heb 4 16 3 Seeing that by the bloud of Iesus we may be bould to enter into the holy place let vs drawe neare with a true heart in assurance of faith Hebrewes 10 19 22 4 Herein is loue perfect in vs that wee should haue boldnes in the day of iudgement c. There is no feare in loue but perfect loue casteth out feare for feare hath painefulnes and he that feareth is not perfect in loue 1 Ioh 4 17 18. In this saying the excluding of feare presupposeth a trust in Christ 5. Sonne be of good comfort thy sinnes are forgiuen thee Matth 9 2. 6 Daughter be of good comfort thy faith hath made thee whole Matt 9 22. 7 Bee of good comfort I haue ouercome the world Ioh. 16 33. Contrariwise our aduersaries reason Iames acknowledgeth no other faith but that which consisteth of a meere knowledge and assent Iam. 2. Ans 1 This holdes not Iames founde no other faith in the Diuels therefore neither did hee finde any other in true Christians 2. Neither doth this follow Iames intreateth only of one kind of faith to wit of historicall faith therefore the Scripture teacheth none other kind of faith Our Aduersaries affirme that faith may bee in Condition 3 impenitent and wicked men in Epicures and adulterers c. but we denie that faith can be in such men for these reasons Being iustified by faith we haue peace towards God Rom. 5 1 but euery one that committeth sinne is of the Deuill 1 Ioh 3 8 therefore hee hath not peace towards God consequently hee wanteth true faith All men haue not faith 2. Thessal 3 2 The hearts of the beleeuers are purified by faith Acts 15 9 therefore true iustifying faith is not in a wicked and impure heart which is polluted and laden with sinne Paule speakes of the wicked ones after an other manner than our Aduersaries doe 1 That as concerning faith they haue made shipwracke 1 Timoth 1 19 of those which haue bid all conscience farewell 2 That they haue erred from the faith 1 Tim 6 10 of couetous men 3 That they haue denied the faith 1 Tim 5 8 of such as are without naturall affection Contrariwise our aduersaries do reason thus 1 Wicked men haue wrought miracles in the name of Christ by faith Matt. 7. 22 23 therefore there is faith in the wicked ones Ans They haue the faith of miracles but not iustifying faith 2 Satan himselfe hath faith Iames 2 19. Ans Satan hath an historicall faith but our question is of a iustifying faith therefore seeing one kinde of faith is meant in the Antecedent and an other in the consequent there bee foure termes 3 Simon Magus beleeued whose heart notwithstanding was not right Act 8 13. 21 Answere He was conuicted in conscience that the miracles of the Apostles were not magicall but deuine as the forcerers of Egypt acknowledged the finger of God Exod 8 19 Simon therefore beleeued as Saint Luke saith but it was an historicall faith onely and not a true iustifying faith Our Aduersaries dreame that true faith may be without workes but wee maintaine that a true iustifying Condition 4 faith cannot want his fruites and that for these reasons A good tree cannot bring forth euill fruite Matt 7 18. Faith worketh by loue Galat. 5 6 Faith without workes is dead Iames 2 26 Because Christ shall proue our faith by our workes as by the in fallible effects therof Matt. 25. Contrariwise our aduersaries doe reason 1 Shew me thy faith without workes Iam. 2. 18 therefore faith may be without workes Ans That translation is faultie for according to the Greek it should be translated shew me thy faith by or out of thy works 2 vnlesse S. Iames thought true faith to be effectual working by loue he would not