this life but such as were accounted as dead as going downe to the graue for so Baruch speakes to Israel verse 9 11. And hee speakes of such dead Israelites and their children which had sinned before God and had not hearkened to him verse 4. expressing their deserts worthy death Doe men aliue requesting God to heare for them the prayers of the dead vse to moue God with telling of the Saints sinnes and their rebellion against him Is this a Romish prayer Heare Lord the prayers of the dead for mee for they haue sinned against thee Will any be so madde to alledge such a reason Therefore Baruch makes confession of the liuing Israelites being then through distresse as dead men and beggeth pardon for them as followeth in verse 5. Fiftly their Doway Annotation on this place is this Men in sinnes and miseries are as if they were dead verse 11. yet by Gods mercy may receiue new grace of spirituall life They then take these for men aliue and not dead as this foolish Gagger doth Reu. 2. 26 27. This is answered before and nothing concerneth the prayers of the Saints departed Luk 16. Diues in hell prayed for his brethren on earth much more then will the Saints in heauen Answ 1. This is but a supposed speech a parable and therefore nothing thence to be gathered but as is intended in the scope of the Parable Secondly if there bee such all-knowing vision and all-helping charitie in Heauen it is maruell that in all the Scripture it should no where as clearely be mentioned as this charitie of one damned in hell Reuel 6. 9 10. And I saw vnder the Altar the soules c. and they cryed with a lowd voice How long Lord holy and true doest thou not iudge and auenge our bloud on them that dwell on the earth Answ 1. This was seene by Iohn in a vision and is not to bee interpreted according to the Letter to establish a doctrine of faith Secondly though it be taken after the letter yet here is no proofe that Saints pray for any in particular but for the Church militant in generall Thirdly their Prayer is not for other in the Church they intercede not for other but the request they make concerneth themselues Fourthly their cry is literally for iustice and reuenge vpon their enemies persecutors and sheaders of their bloud Doth mindfulnesse of iniuries remaine in Saints departed They then are lesse charitable then Saints on earth Steuen at his death prayed for his enemies This place proueth not that Saints departed pray particularly here for vs on earth but rather they pray against the enemies of the Church 2. Pet. 1. 15. I will endeuour after my decease to haue remembrance of these things Answ This is not meant by his intercession to God after death but of his then present and diligent writing to them while he was aliue whereby they might bee made to remember after his decease what hee had taught them by word of mouth or writing while he liued 1. King 2. 13 19. Adoniah had a suite to Solomon and used the helpe of Bathsheba to him Absalom vsed Ioabs intercession for him to Dauid 2. Sam. 14. So should we goe vnto God by Saints intercessors for vs. Answ 1. Similitudes are for illustration but doe not proue any thing especially thus detorted absurdly Secondly the case is not alike as betweene man and man so betweene God and vs in this case Hee is God and so euery where and not as man circumscribed in a place To man wee cannot speake when and where we would but to God wee may whose eyes and thoughts are not like to mans Esai 55. Man through pride will not or through carelesnesse regards not or through ignorance knowes not or through businesse is hindered so as hee cannot helpe such as come for helpe or his attendants about him may keepe Petitioners from him so as they cannot speake to him But there are no such lets in God The Simile therefore is not fit Thirdly this is voluntarie humilitie which caused the worship of Angels by certaine Heretikes which the Apostle condemneth Col. 2. 18. Fourthly wee need no Saints to goe to God for vs for wee haue appointed by God himselfe a Mediatour of intercession betweene God and vs his Sonne Iesus Christ by whom boldly with confidence we may goe to God Ephes 3. 12. Heb. 4. 16. 10. 22. 7. 25. Fiftly as for any to goe betweene Christ and vs wee neede it not For he is the Head and all wee the members of his bodie as well those in earth as those in heauen wee here on earth being as deare to him as those in heauen Hee sitteth in heauen to request for vs and is a most mercifull High Priest touched with our infirmities Heb. 4. 15. Therefore hee tooke our nature vpon him Heb. 2. 16. to be a faithfull and mercifull High Priest verse 17. Steuen made no meanes to him but prayed immediately to him Act. 7. 59 60. and so did Iohn Reuelation 22. 20 21. Christ willeth vs himselfe to come vnto him Math. 11. 28. And we reade not that any of the Apostles or holy men praying mentioned in Scripture did euer goe to Saint or Angell to make request for them Also to answer the Simile Is there any of vs hauing a great mans Command in all our needs to come to himselfe giuing his faithfull word and promise to heare our suites requests very readily at any time and none appointed by him to heare suiters when they come but onely himselfe attending mercifully in his owne person for vs in open place without let of any that would goe first to any of his seruants and not forthwith rather to himselfe with all gladnesse I appeale to mens owne hearts in this Lastly this putting of Saints betweene Christ and vs is to make an Intercessor and to hold Saints departed if wee were sure they could heare vs which yet is very vncertaine to bee more louing more tenderly affected toward vs then Iesus Christ himselfe who hath with his owne bloud bought both them and vs. Scriptures obiected that wee may pray to God to haue our Petitions granted in fauour and merit of Saints departed Exod. 32. 13. Remember Abraham Isaac and Israel thy seruants to whom thou swarest c. Answ 1. Here is no merit of Saints vrged Secondly their persons are mentioned by Moses not for their owne worthinesse but for the Couenant which by oath God confirmed to them which Couenant Moses vrgeth not their deserts For Moses speakes of Gods act to them but not a syllable of any thing that they either did or spake note it well 2. Chron. 6. 16. Keepe with thy seruant Dauid my Father that which thou hast promised Answ 1. Here is no word no worke of Dauid remembred and therefore no merit of his vrged Secondly that which Salomon alledgeth in his prayer it Gods promise made vnto Dauid So in 2. Chro. 1. 9. in 1. Chro.
no condemnation saith Paul Rom. 8. 1. For by Gods grace are wee iustified gratis by redemption that is in Christ Rom. 3. 24. and hee hath set vs free Ioh. 8. 36. free from sinne both in respect of the guilt as also of punishment Else how are we free Are Gods workes imperfect 2. Cor. 5. 1. Wee know that if our earthly house of this habitation be dissolued that we haue a building of God an house not made with hands eternall in heauen Saint Paul speakes of himselfe and of all true Christians in this word wee of whom he saith that after death they haue their house for euer in heauen hee puts no lodging or Inne of Purgatory betweene And in the tenth verse of the same Chapter hee saith that at the last Day euery one is to receiue as hee hath done in this bodie So whilest man liueth here in bodie and not as hee suffers in soule in Purgatorie is hee considered Heb. 10. 14. By one oblation hath hee consummated for euer those that are sanctified Note here 1. That Christ hath made an oblation for his 2. That this is but one 3. That this one Col 2. 13 4. 1. Ioh. 1. 7. hath consummate and made his perfect 4. And that for euer So as in verse 17. it s said that their sinnes and iniquities I will now remember no more And will he yet punish them in Purgatory Will he cleanse them from all sinne pardon all offences not imputing sinne Rom. 4. 8. and yet will he exact a satisfaction It s vnreasonable to thinke it 1. Thes 4. 17. Where the Apostle speakes of those aliue at the last Day to be onely changed and so taken vp to Christ All the elect at that time shall escape Purgatorie or it may bee it will then be blowne out or it and hell turned into one Ephes 1. 10. Here the Apostle speaketh of perfecting all in Christ in heauen and in earth Note how hee here onely mentioneth two places in which those be who haue benefit by Christ those in Heauen and in Earth The Apostle forgot them which were frying in Purgatorie If Saint Paul had beleeued such a place where hope of Saluation had beene would he haue left those soules comfortlesse Reu. 14. 13. Blessed are the dead which dye in the Lord for they rest from their labours Where rest is there is no torment It were small comfort to thinke this to be spoken of the body for so beasts and beastly men rest Also to vnderstand it of the soule that it rests from the feeling of temptations to sinne and from feare of damnation and yet to be in hellish torments for sinne they not knowing how long What a rest may this be called Let them shew where the word rest is ascribed to any and that they are blessed and doe rest while they be in flaming torments Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth pointeth at the present transition to blessednesse Math. 16. 19. and 18. 18. Here is mention of the Churches power to loose on earth but not in Purgatorie except Purgatorie be on earth Not Peter nor the Pope hath any power allowed by Christ from these Scriptures to meddle with any binding or loosing of any after death but onely in this life Note this you Papists which rest so much on the Popes power and helpe of friends after death Luk. 23. 43. The good thiefe went forthwith into Paradise which is heauen 2. Cor. 18. 2 4. So Lazarus into Abrahams bosome Luk. 16. 22. Both escaped Purgatorie the one vnder the Law and the other vnder the Gospell In all the old Testament there was no sacrifice ordained for soules of the departed When Aaron offered incense it was onely for the liuing to pacifie Gods displeasure towards them but not for the dead Numb 16. 48. Wisd 3. 1. The soules of the iust are in the hand of God and torment shall not touch them So doth Montanus translate truely according to the Greeke text But in Purgatory is torment and therefore iust mens soules are not in Purgatory for they are in peace ver 4. What can bee more direct against their Purgatorie Hee that desires more Scriptures according to our translation let him reade a booke intituled Ignisfatuus where are alledged out of the Old Testament Ezech. 18. 22. Esai 57. 1. Eccles 12. 7. Psal 32. 1 2. Psal 51. 7. Esai 53. 4. Leu. 1. 3 6. Out of the New Testament 1. Ioh. 1. 7. Heb. 1. 3. 1. Tim. 2. 6. Heb. 10. 14. Rom. 6. 23. 8. 33. 5. 1. Reu. 14. 13. 2. Cor. 5. 1. Col. 1. 20. Gal. 6. 8. Ioh. 9. 4. 2. Cor. 4. 17 18. Mar. 11. 25. Col. 2. 13. Mat. 6. 12. Ioh. 10. 18. Gal. 5. 22. All which places are vrged in forme of reasoning Contraried by Antiquitie The booke of questions and answeres at the end of Iustine Martyrs workes saith in quest 75. thus After the soules are departed out of the body the soules of the good are carried into Paradise the soules of the wicked into hell And in quest 60. it is said that men after the departure of the soule out of the bodie cannot by any prouision care or study get helpe or succour Cyprian against Demetrian saith This life being ended wee are diuided into the euerlasting lodgings of death or immortalitie Ierome on Amos 9. The soule loosed from the bands of the body shall bee carried to hell or be lifted into the heauenly habitation Greg. Nazianzen in Epitaph Caesar fratris saith that euery good soule fearing God freed from the body presently enioyeth admirable pleasure Austin de vanit Tom. 9. c. 1. When the soule parteth from the bodie she is instantly placed in Paradise or headlongly cast into hell and in lib. 5. of his Hypognost he saith A third place wee know none neither doe we find any such place throughout the holy Scriptures Ambros cap. 2. of his book of the profit of death saith When the day commeth wee goe assuredly to our Father Abraham c. and although our workes faile vs marke this yet our faith may secure vs. The Greeke Churches to this day beleeue no Purgatorie See Master Moulin his Buckler of Faith pag. 214. 219. citing Chrysostome Lactant. Hilarie Victorinus Austin Ambrose Origen Greg. Nazianz. and Basile touching soules departed Gainesaid by their owne men Espencaeus in 2. Tim. pag. 144. saith Euery soule after the dissolution of the body doth enter into an vnchangeable estate Leo Decr. part 2. Consecr 33. dist 1. cap. 49. saith That which a man in his body receiueth not being vncloathed of his flesh he cannot obtaine Lombard 3. D. 19. saith of such as are in Christ that they are so deliuered that after this life there is not any thing to bee found to be punished Bishop Fisher called Roffensis against Luther Art 18. confesseth that in the ancient Fathers there is either none at all or very rare mention of Purgatorie Greg. on Iob lib. 13. cap.
and the Angell of God keepe you company Answ 1. This Booke is Apocryphall and therefore is not of force to confirme a Doctrine of faith Secondly this power of Tobie is made to God and not directed to the Angell Hee prayeth God to prosper his iourney and for this end he desireth that Gods Angell might bee sent with them to keepe them company which we also may and doe pray for in such a case For the Angels haue charge ouer vs to keepe and defend vs in our wayes and godly courses Osea 12. 4. He had power ouer the Angell c. Hee made supplication to him Answ 1. This Angell was the Lord for it is said hee found him in Bethel Now that Angell was God Gen. 31. 11 13. and 28. 13. 35. 9 10. and euen in Hosea 12. verse 5. hee the same is said plainely to be The Lord God of Hosts Song of the three Children verse 36. O yee Angels of the Lord blesse ye the Lord c. Answ 1. This is Apocrypha Here is no praying to Angels for as they speake to Angels so in like manner they say O yee Sunne and Moone O yee Starres and light And so O yee winds fire and heat Winter and Summer c. And therefore by the like reason all these are to bee prayed vnto and so should wee be worse then Heathen Idolaters II. The words expresse a duty of their blessing and praising of God which they are to performe to God and not a word of any thing that they are requested to doe for vs. Numb 22. 34. Balaam said to the Angell I haue sinned c. Answ I. This Balaam was a Witch Is this a good instance Fit enough for a Romish Balaamite II. Here is no Prayer made but a confession of sinne III. This Angell Balaam said was the Lord. Compare verse 35. with verse 38. And when the Angell verse 35. said to Balaam onely the word that I shall speake vnto thee that shalt thou speake the Text in chap. 23. 4 5. saith that God met him and the Lord put a word into his mouth so verse 16. Gen. 19. 18 19 20. Oh not so my Lord. Answ Lot here prayed not to a created Angell it is cleare For first the Angell which spake to Lot thus I haue accepted of thee I will not destroy this Citie speakes as hauing authoritie in himselfe Secondly hee is called the Lord verse 24. The Lord rained from the Lord. For praying to Saints Luk. 16. 24. Father Abraham haue mercy on me c. Answ I. This is a Parable and the letter is not to bee vrged beyond the scope of the Parable which is not to teach vs to pray to Saints II. Their owne men say that vnder the Law as is before shewed there was no praying to Saints And Bellarmine giueth the reason according to his owne faith because they were not as yet in heauen III. This is an example of a damned man who flyeth with horrour from the presence of God who cals not vpon God Can this be a patterne for Gods Church to follow IV. This Parable speakes of Diues and Abraham as within eyesight and hearing one of another though diuided by a gulfe of separation What is this thē to vs on earth to petition Saints in heauen whom we see not nor cannot certainly tell that they doe heare vs to giue answer againe as Abraham doth here to Diues V. The example is not of one here on earth praying to one in Heauen as the proofe ought to be but of one soule to another both departed this life Iob 5. 1. Call now if there bee any that will answer thee and to which of the Saints wilt thou turne Answ I. Eliphas exhorts not Iob to pray vnto any Saint but reproues Iobs not well-demeaning himselfe towards God in his afflictions by so iustifying himselfe as if there were no iust cause with God thus to deale with him And to let him fee how herein hee did amisse he willeth him to consider the examples of the Saints in affliction whether they did so behaue themselues and he implyeth that none did so nor carried themselues as he did II. Their expounding it of praying to Saints hath no ground hence For first the interrogation implyeth a negation that none of the Saints would answer neither would Iob turne to any of them to haue answer from them Secondly here is no example of inuocation And if Eliphaz words be vrged as a precept what warrant had he to impose it on Iob or we so to receiue it from him For he was no Prophet sent of God to teach Iob. And the text telleth vs that Gods wrath was kindled against him for that he spake not of God the thing which was right as Iob did Iob 42. 7. Thirdly if the words of Eliphaz be vrged not as a new precept but as an exhortation to that which was then in practice why doth Bellarmine and other say that before Christ no prayers were made to Saints departed and why doe they alledge places out of the Old Testament herein fighting against themselues Gen. 48. 16. Let my name be named on them Answ Iacob here willeth not to bee prayed vnto after death for none of his posteritie euer so did but hee adopteth Iosephs children as his owne and so to be called that is that Ephraim and Manasses should be called the sonnes of Iacob or children of Israel The like phrase is so to bee taken Esa 4. 1. Rom. 15. 30. Heb. 13. 18 19. Iob 42. 8. Gen. 20. and other places where one is to pray for another Answ I. These places are spoken of one praying for another in this life and not of any praying to Saints departed From the liuing to the dead it followeth not For men liuing do acquaint one another with their estates and so they haue certaine knowledge thereof but it is not so betweene the liuing and the dead It is very vncertaine whether these heare and know what is asked of them II. There are for this dutie pregnant precepts and liuely examples euery where in Scripture but none such for the other III. The Scripture doth witnesse the fruitful effect of prayers made here one for another As Moses his prayers for the Israelites at the Red Sea in fighting against Amalek and at other times So Isaiah his prayer for Ierusalem for ouerthrow of Sennacheribs Host and so of many others But the Scripture no where witnesseth any effect at all of the prayers of the dead for any thing here on earth IV. This praying is mutuall one for another as we pray others to pray for vs so others desire our prayers for them But the departed desire not ours for them neither need they our prayers They alledge other Scriptures to proue First that Angels pray for vs. Secondly that Saints departed know what passeth on the earth Thirdly that they doe pray particularly for vs. Fourthly that wee may beseech God to grant our Petitions in fauour and
when hee liued on the earth Thirdly if but so what is this to proue that Saints then and so now doe know euery mans estate particularly and what passeth here vpon earth Ioh. 5. 45. There is one that accuseth you euen Moses Answ 1. By Moses is not meant his person but his writings among them as the verses 46. and 47. doe declare Secondly it is absurd to make the Saints in Heauen accusers Papists will haue them Intercessors whose propertie is not to accuse in any sort but to pray for them which pray to them Thirdly Christ saith they trust in Moses Will a Saint in heauen bee so displeased with them and so faile them that trust in him that hee will goe and accuse them vnto God Such then become miserable Patrons Doth their Legend afford any such examples Fourthly Christs saying that they trusted in Moses must not be vnderstood of his person but of his writings For the Iewes did not beleeue in man A curse as is before deliuered they knew to be pronounced against them which trusted in man Reu. 12. 10. The accuser of the brethren is cast downe which accused them before God day and night Answ In the former they make Moses an accuser of some and so in that respect a companion with the diuell heere Is not this a wise Gagger But how can they proue hence that Saints in Heauen know what is done here Because the diuell knowes what euils are here done A goodly reason But doe not wee know that the Diuell is here on earth that hee compasseth the earth to and fro Hee stirres vp Dauid to number the people hee is author of much mischiefe hee must then know many things And will it hence follow therefore that soules which remaine continually in heauen must know what is here done in earth 2. King 6. 12. Elisha telleth what words the King of Syria spake being farre from him So 2. King 5. 26. Elisha saw what passed between Naaman and Gehezi 1. Cor. 12. Saint Paul was rapt vp into the third Heauen Act. 7. Steuen in earth saw Christ in heauen Answ 1. These places tell vs that these things were so Let them bring vs Scriptures which will affirme as much of the soules in heauen heere seeing things in earth and we will beleeue But this these places proue not Secondly these were extraordinarie reuelations and giue no warrant of ordinarie knowledge In such things from extraordinarie acts to ordinarie is no sound arguing For the Prophets did not know all things Elisha knew not the cause of the Shunamites comming 2. King 4. 27. nor Samuel when he went to lesse his house whom God would chuse 1. Sam. 16. 6. Thirdly all these are instances of knowledge in men on earth of things done on earth or of things which being on earth they saw in heauen but not a word what those in heauen saw here vpon earth which is the onely point in question The Gagger quoteth moe places As Mat. 19. 28. But this is nothing to purpose And the place is meant of all appearing before Christ at the last day whom the Apostles shall then see Reu. 2. 26. 1. Here is a promise accomplished in Christ See D. White his last booke p 309. 310 311 312. in answer to this as also to Reu. 3. 12. 1. Cor. 13. 9. 5. 10. not cited by the Gagger Psal 2. in whom the Saints haue this power See Augustine Beda and many other cited by Fulke on this place for this sense Secondly this is to bee vnderstood of the Saints power ouer those out of the Church For here they are to bee ruled with a rodde of iron and to be broken in pieces But the Saints departed Papists make Protectors of others and not breakers of them to shiuers Act. 5. 3. This was an extraordinarie manifestation of Ananias his hypocrisie to Peter If they can proue that God doth reueale mens actions here to Saints in Heauen wee yeeld 1. Sam. 28. 14. Here is the Diuell appearing in Samuelt likenesse what hence this Gagger will gather for Saints knowledge in heauen I know not III. Scriptures obiected that Saints departed doe pray for vs particularly answered Reu. 5. 8. The 24. Elders fell downe before the Lambe hauing euery one of them Harps and golden Vials full of odours which are the prayers of the Saints Answ 1. This was in a vision and traunce and the words allegoricall and therefore cannot bee the ground of Doctrine of faith Secondly here is not meant the Saints departed but these foure and twenty are the type of the whole Church here on earth verse 10. Thirdly these prayers of the Saints which Saints are on earth chap. 8. 3. may be the prayers of the foure and twenty Elders themselues yet called the prayers of the Saints as if they were the prayers of others First for that these represent the whole Church verse 9. which consists of Saints Secondly because a Church or Congregation of people gathered together pray not onely for themselues but for all the Saints of God and so their hearts here being as Vials full of the grace of Prayer as it were odours are esteemed the prayers of all Saints Fourthly Tho. Aquinas Rich. de Sco. Victore Haymo Beda and other doe expound this place of the Church militant 2. Mach. 15. 14. Then Onias answered c. Where he telleth how Ieremy prayed for the people Answ 1. This is an Apocryphal Booke Secondly this speech of Onias touching Ieremies praying was but Iudas his dreame For it is said in verse 11. that he told the souldiers al this as his dreame to encourage them to fight It is weake architecture to build vpon a dreame doctrines of faith Thirdly neither did Iudas much regard the helpe of Ieremies prayer For in the same Chapter hee himselfe did pray verse 21 22 23. but intreated not Ieremy to pray for him but made his suite onely to God Ier. 15. 1. Though Moses and Samuel stood before me c. Answ 1. These words are spoken onely by way of supposition as if God had said If Moses and Samuel were now before mee as they were when they liued on earth praying for these people I should not regard them Is it good reasoning from a suppositiue speech to a reall act indeed Secondly they themselues say that all the Fathers that were before Christ were in Limbus Patrum and so could not know our affaires in particular to pray for vs. Baruch 3. 4. Heare now the prayers of the dead Israelites Answ 1. This booke is Apocryphal Secondly were not these in the place called Limbus Patrum How could they then see all things in the face of God from whose presence they were kept Thirdly heere is mention of the prayers of dead Israelites but not for whom they prayed It is not said they prayed for others on earth They might pray for themselues in Limbo Fourthly by dead Israelites are not here to bee vnderstood such as were departed
whom these words were spoken should teach and the people heare from them should be taken as Christ speaking in them but with condition as they should teach what he charged them to teach For the Apostles had their lesson giuen them to teach whatsoeuer Christ commanded them Mat. 28. 20. And these seuenty were taught what to doe and say Luk. 10. 3 12. which they obseruing Christ was heard in them So the meaning is Hee that heareth you deliuering my message and teaching what I command heareth me as if I were there in very person and he that shall despise you so discharging your duty despiseth mee and him that sent mee euen God himselfe as also Saint Paul speaketh 1. Thes 4. 8. For albeit the Apostles had an vnâ—rring Spirit assisting them in the Ministery Mat. 10. 20. Mar. 13. 11. Iohn 16. 13. of whom these words may bee taken absolutely yet of all other succeeding they are to be vnderstood with the former limitation Else why are we allowed yea charged not to beleeue euery spirit but to trie the spirits 1. Ioh. 4. 1. to trie all things 1. Thes 5 And why are the Bereans who not knowing Pauls Apostolicall function but taking him as a Teacher as other were commended as Bellarmine confesseth l. 1. de Verbo Dei for searching the Scriptures and left as an example for vs to follow Act. 17. 11. if the Teacher were to be credited in euery thing he should speake Mat. 16. 19. Whatsoeuer thou shalt binde in earth shall be bound in heauen c. Answ This is to be done by the Keyes which Christ gaue him as the words before going shew I will giue thee the keyes of the Kingdome of Heauen then followeth whatsoeuer thou shalt binde c. to wit by these keyes of Christ Not then by his owne power and will as himselfe pleaseth but as those keyes doe helpe him to open and shut to bind and loose by and with the authority of these keyes must hee proceede and not otherwise Now let vs see what these keyes be by which hee openeth and shutteth byndeth and looseth forgiueth and retaineth sins These Keyes are these two Christs Word and Christs Spirit Mat 18. 18. Ioh. 20. 23. which I thus proue 1. For that in this Text is a promise of giuing the keyes I will giue the keyes c. Now seeing that here they are not giuen but promised let vs see what Christ gaue to Peter and other the Apostles and we shall finde that he gaue them two things his Word which hee calleth the words of his Father and the Word of reconciliation which he put in them and they receiued Ioh. 17. 8. 2. Cor. 5. 19. and his Spirit Ioh. 20. 22. which they also receiued when he said Receiue ye the holy Ghost breathing on them These are the two things which we finde that he gaue them therefore they are either the keyes or inseparable companions of the keyes 2. Christ in Ioh. 20. 21. saith As my Father hath sent me so I also send you so in Chap. 17. 18. But with these two did his Father send him with his Word Ioh. 7. 16. and 8. 26 28 38. and with his Spirit Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1 2. Therefore these two are the keyes Keyes are by Bellarmines interpretation here taken for great authoritie and power as in Esay 22. 22. in Eliakim shadowing the great power and authoritie in Christ Reuel 3. 7. exercised in his Church But what greater power and authority then his Word and Spirit can there be in Christ his Church whatsoeuer it be it is comprehended in these two Therefore these be the keyes 4. He speakes of keyes as of moe then one linked together so that they are giuen as inseparable and so these two be For the Spirit teacheth the Word of Christ Ioh. 16. 13. and 14. 26. and the Word is with the Spirit Esay 59. 21. these two keyes are tyed together and giuen by Christ 5. The keyes promised here are the keyes of the Kingdome of Heauen In this spirituall Kingdome by these to beare rule by these to bind and loose in earth is so verily and as surely done in heauen For what in this Kingdome here can beare Rule but his Word and his Spirit What truly can bind and loose in heauen but these We may be assured that what the Word and Spirit of God bindeth they are bound indeed and what these loose remit and forgiue they are loosed remitted and forgiuen of God in heauen of no other keyes can we be so assured hereof These then are the keyes here promised to Peter and were giuen to all the Apostles and to the true Church of God This place therefore helpeth nothing our Aduersaries who boast of an vnerring spirit leading the Pope and his Prelates into all truth if they bragge of this key let them shew vs the other the Word of God and the same written now in the Scriptures or else their boasting is in vaine and their binding and loosing of no force Deut. 17. 8. If there arise a matter c. Answ This place is for vs and against them for here iudgement must be giuen not as men thinke out of their own braine but saith the text according to their owne translation Thou See also Ezec. 44. 24. shalt doe whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to his Law now that Law was written 2. Chro. 17. 9. This is it then we desire that the truth of iudgement may be from the written Word of God which this place approueth yet though they produce it and vrge it so often neuerthelesse it speakes not of the necessary points of faith but of controuersies in matters of another nature as the eighth verse plainely sheweth Hag. 2. 12. Thus saith the Lord of hostes Aske the Priests the Law Answ This place is also for vs and against themselues for what were the Priests to be asked what their owne opinion and iudgement No but they were to bee asked the Law that is the Law written and according to which they did answere in vers 13. 4. We teach that Pastors are to bee heard speaking to vs out of the Word written and accordingly as it teacheth them to speake wee must obey with all reuerence 2. Chro. 19. 8 18. Moreouer in Ierusalem did Iehosaphat set of the Leuites c. Answ It is one with that in Deut. 17. 8. and here contrary to the Popish practice the Priests and Leuites were subiect to Iehosaphat the King who had an inspection ouer them and gaue them a charge so 2. Chron. 17. 7 8. 2. Thes 2 15. Stand fast and hold the tradition c. This place is answered fully and at large before in handling the former question Mal. 2. 7. For the lips of the Priest shall keepe knowledge and the Law shall they require of his mouth Answ 1.
of the Sacrament as before is proued in the former question Mat. 26. 26. Take eate this is my body Luk. 22. 19. This is my body which is giuen for you Answ 1. I haue before proued that these words are spoken in an vsuall Sacramentall phrase figuratiuely and not properly Secondly they cannot be spoken but figuratiuely because Christ himselfe spake these words He willed them not to eate his naturall body which body was visible before them Had he his owne body in his hand and euery one of his Twelue Apostles the same in their mouthes then were there thirteene bodies of Christ at one time at the table twelue in their hands and mouthes and one sitting apparantly before their eyes One body cannot be in so many places at once as before I haue proued And what a little body must this be which Christ held in his owne hand which he did breake and which euery of the Apostles did put in their mouthes Thirdly The words must needs bee figuratiuely vnderstood now if we consider the time when Christ spake them to wit before his Passion when as yet his body was not giuen nor his bloud shed Fourthly Christ spake figuratiuely when hee deliuered the shop Mat. 26. 28. Then why more properly in the one then in the other Fiftly The end of Christs instituting this Sacrament shewes it to bee figuratiuely spoken For it was for a remembrance of him Luk. 22. 19. But if this vpon the words of consecration had beene his very owne bodie it could not be called properly a remembrance of him for wee remember by signes things absent and not things themselues present for so the signes were needlesse 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ 1. Cor. 11. He that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe not discerning the Lords body Answ 1. Here is no proofe for transubstantiation but that the Bread is Christs body and the Wine his bloud by the receiuing whereof wee receiue Christs very body and bloud But how Sacramentally spiritually by faith and such as come not prepared to this holy Sacrament as they ought eate and drinke vnworthily not making a difference of this bread and wine representing Christ from common bread and wine or a common banquet which is a grieuous sinne All this wee doe acknowledge neither doe we deny the bread to be the bodie of Christ or the wine his bloud but yet euer in a Sacramentall speech figuratiuely and not properly For if the signe be the very thing signified indeed then were there no Sacrament for it is an outward signe of an inuisible grace Now there being as is proued no transubstantiation then it followes that there is no adoration of the Sacrament in that respect nor therein offered any vnbloudy sacrifice for the quicke and the dead XXV Proposition That prayers are to be made vnto Angels and Saints departed Confuted by their owne Bible 1. FOr Angels their owne Bible telleth vs that the Angels themselues forbid worship to be done to them Reu. 19. 10. and 22. 9. And so Saint Paul taught that they should not be worshipped Col. 2. 18. Now prayer to them is worshipping of them and that in a great degree Secondly for Saints departed the Virgin Mary or any other they are not to bee prayed vnto for they know not our particular estates here Abraham hath not knowne vs and Israel hath beene ignorant of vs Esa 63. 16. The dead know nothing more Eccles 9. 5. Iob. cap. 14. 21. speaking of the dead saith Whether his children shall be noble or vnnoble he shall not vnderstand How vaine is it then to pray to them Touching either Angels or Saints their Bible alloweth vs not to pray vnto them I. It teacheth euery where wheresoeuer there is either a commandement to pray or an example of any holy man of God praying that the same is made vnto God For commandement Psal 49. 15. Inuocate me in the day of trouble who is very ready to heare Esay 64. 24. Mat. 11. 28. Come vnto me saith Christ and promiseth them that come vnto him that hee will not cost forth Iob. 6. 37. Iames saith Aske of God chap. 1. 5. There is no commandement to pray to any other in all the Scripture For examples Abraham called vpon the Name of the Lord so Isaac Iacob Moses Iosua Samuel Dauid and all the rest No instance can be giuen to the contrary in either precept or example II. The Apostles desired to be taught to pray Luk. 11. Now Christ in his perfect forme of Prayer taught them and in them all vs to pray aright And it is against praying to Saints and Angels in the Preface Our Father which art in Heauen First this is against all Shee Saints for we cannot call the Virgin Marie nor any woman-Saint Father Secondly this is against all Angels for they bee not our Fathers but Fellow-seruants as they confesse Reuel 19. 10. Thirdly this is against all Hee-Saints departed for they be our Brethren and in Heauen but one Father Matth. 23. 8 9. In the Petitions which Christ willeth vs to pray for they cannot be made to any of them We cannot say to them Hallowed be thy Name Thy Kingdome come Thy will be done in Earth as it is in Heauen Can we say to them Giue vs this day our daily bread Forgiue vs this day our trespasses Leade vs not into temptation but deliuer vs from euill In the conclusion for may wee ascribe to them and say Thine is the Kingdome the power and the glory for ouer Amen Now if we cannot aske of them these things nor ascribe to them kingdome power and glory without horrible idolatrie and sacriledge then either Christ taught not sufficiently in this Prayer to whom and what to pray for or else if he did then no Saints or Angels are to be prayed vnto III. Their Bible maketh onely Christ the meanes betweene God and vs For first it telleth vs but of one Mediatour One God and also one Mediatour of God and men 1. Timoth. 2. 5. Who this one is it also telleth vs euen the Man Christ Iesus 1. Timoth. 2. 5. And further teacheth that he is our Mediatour both of redemption Heb. 9. 12. and of intercession Rom. 8. 34. Heb. 7. 25. neither doth their Bible make any other Mediatour in either of these respects vnto God for vs saue Iesus Christ alone Secondly their Bible telleth that no man commeth to the Father but by Christ Ioh. 14. 6. Thirdly that we haue a promise to be heard if wee aske the Father in his Name Ioh. 16. 23. Fourthly that Christ foreshewed that his Disciples should aske and pray his Father in his Name Ioh. 16. 26. Fifthly their Bible exhorts vs therefore to goe to him Heb. 13. 13. to offer vp our prayses and so our prayers by him Heb.
any thing vnto God Psal 16. 2. XII It teacheth that no man can merit of God by doing that which he ought to doe but rather when wee haue done all things that are commanded to iudge our selues vnprofitable seruants Luk. 17. 10. But whatsoeuer we doe in obedience to God the same we ought to doe and that with all our minde heart soule and strength Matth. 22. and therefore cannot merit by dutie no more then a man can merit by paying his debts This it is which made Saint Paul to say that he had nothing to glory of when he did but his duty 1. Cor. 9. 16. Lastly it is altogether needlesse to conceit of merit For what would we merit Is it pardon of sinne or fauour of God or life euerlasting life and heauen it selfe Then these need not bee merited For first Christ hath by his bloud cleansed vs of all our sinnes 1. Ioh. 1. 7. God through him hath pardoned all offences Col. 2. 13. Ephes 1. 7. Act. 13. 38. and so are wee healed 1. Pet. 2. 24. Secondly Christ hath reconciled vs to God Rom. 5. 10 11. and so haue we peace with him through Christ Rom. 5. 1. Thirdly Christ hath gotten vs full assurance of Heauen by the surest way that may be for it is ours both by purchase Heb. 9. 12. by donation Ioh. 10. 28. and also by inheritance Rom. 8. 17. Gal. 4. 7. and 3. 29. So as our obedience and seruice and works are done not to merit eternall life but rather to expresse our thankefulnesse for those things which he hath done for vs. It is with vs as with a man once very rich and wealthy vnder Simile a great Landlord whose Tenant 1. hath runne himselfe out of all and turned Bankerupt 2. is become infinitely in debt and not able to pay 3. is at last cast into prison there to lye and dye for any meanes possible either by himselfe or any of his friends to set him free Now the sonne of this his great Landlord is so exceeding full of compassion and loue that of meere pitty without any suite or desert of the partie imprisoned First goeth and payeth all the debt to the vtmost farthing satisfying all to the full so freeth him of his imprisonment Secondly then he purchaseth again his Lands and redeemeth them for the poore Tenants vse and benefit as before and maketh them sure to him againe by word and writing sealed and deliuered before witnesses Thirdly he furnisheth him with moneyes to set him on worke and to manage this his estate as long as hee liueth So as he becommeth hereby rich Now what is this man to doe with these his moneys and with honest increase thereof Is he to pay his debts therewith They bee paid already Is he to purchase his Lands againe to redeeme them therewith They are purchased to his hand What is hee then to doe By the Law of gratitude hee is onely to expresse his thankefulnesse by shewing himselfe obliged to him in all seruiceable duties for euer to loue him vnfeinedly feare to offend him at any time and to be euer ready at his command and not like a proud arrogant dotard to endeuour with this his friends moneys to make needlesse payments purchases as if he scorned to be beholding to such a friend as had done already all these things for him This tenant is Adam and his posteritie Application who lost Paradise and all his right of heauen and earth and by his sinnes to God became infinitely indebted and so is cast into the kingdome of darknesse vnrecouerably in respect of any power of any naturall man to redeeme him But Christ Iesus he comes by his death payes his debts by his obedience purchaseth him the right of heauen and earth againe This he assureth him of by his word writing the couenant in his heart then giueth he him his Spirit the seale of that inheritance and so thereupon the comfort of conscience to be witnes thereto Then doth he bestow vpon him manifold gifts and graces to adorne his profession to glorifie Christ and to allure other to his seruice to stop the mouthes of wicked blasphemers to inable him the better to doe Christs seruice and to shew himselfe thankful not to striue vaine-gloriously to make himselfe copurchaser with Christ and that not with any thing of his owne but with Christs owne gifts and graces These former ends we Protestants onely ayme at and doe rest with our Lord and Sauiours purchase most thankefully This latter the proud Pharisaicall Papists striue vnto as if Christs paiment and purchase were insufficient without their helpe and yet without Christs bounty are beggerly wretches This their pride ingratitude and derogation from Christs goodnesse towards them doe deserue damnation Contraried by Antiquitie Austin lib. de gra lib. arbit cap. 9. God bringeth vs to eternall life not for our merits but for his owne mercy Origen ad Rom. lib. 4. cap. 4. I hardly beleeue that there is any worke that may require the reward of debt Because this is lately handled out of the Fathers he that desires any more let him reade Bishop Vshers last booke touching merits who citeth Saint Austin Ambrose Origen Hillary Basil Chrysostome Theodoret Cyril of Alexandria Prosper Ennodius Fulgentius Eusebius Emissen Agapetus Bernard and diuers others moe Reade also Doctor White his last Book against Fisher of this Controuersie pag. 510. Gainsaid by themselues In the Canon of the Masse the Priest makes his prayer thus Receiue vs into the fellowship of thy Saints not weighing our merits but granting vs pardon by Iesus Christ our Lord. Here is renouncing merit and appealing to mercy through Christ Saint Gregory on Psal 7. poenit It is one thing for God to reward men according to their workes and another for the workes themselues and hee alledgeth the Apostles saying The suffering of this life is not worthy of the glory of the life to come Our Aduersaries grant that the children which goe to heauen goe thither without merit by the vertue of the free Adoption by Iesus Christ Now the meanes of saluation in Christ is one and not diuers in respect of the persons saued for one sort to be saued without and another by merits as if Christ were not alike sufficient for both or that there were any other ground of saluation then the free election of grace Ephes 1. 4 5. Rom. 11. 5 6. Act. 13. 48. See the forenamed D. White against the merit of condignitie citing Gregory Arimine Durand Marsilius Waldensis Burgensis Digres 3 5. Sec. 15. Eckius with others Also his Brother D. Whites way of the true Church producing some of these and withall citing Ferus Bellarmine Stella his prayer on Luke chap. 7. and Anselmes prayer taught the people renouncing and plainely denying their owne merits and resting on Christs merits and his blessed death and Passion onely Scriptures obiected answered Matth. 16. 27. Hee shall reward euery man
or in any thing is to be found in him Fiftly Saint Paul speakes of his abilitie of doing all things through Christ strengthening him thereto But where is it written that Christ strengtheneth any man perfectly to fulfill the whole Law Saint Paul found not this in him as before is noted out of Rom. 7. Nor Saint Peter when hee forswore his Master and when hee after dissembled and was openly and worthily rebuked by S. Paul Gal. 2. Nor Saint Iohn when hee fell downe and would haue worshipped an Angell Reuel 19. Luk. 1. 5 6. And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Answ 1. That they were righteous we acknowledge it and also before God by the Text it is cleere and so are all the regenerate at this day But how by workes Not so before God The Apostle teacheth the contrary Rom. 4. 2. and the Psalmist Psal 143. 2. But by faith in Christ Rom. 4. 3 9. Phil. 3. 9. who was made sinne for vs that wee might be made the righteousnesse of God in him 2. Cor. 5. 21. By which righteousnesse we are righteous before God and yet for all this not without sinne in our selues For was not Iohn and Iames the Apostles righteous yet both acknowledge themselues to haue sinne 1. Ioh. 1. 8 10. Iam. 3. 2. Secondly Walking in all the commandements is here added as the fruit of their righteousnesse the manifest signe thereof and declaration of thankefulnesse as in Gen. 17. and not as the cause of it For by the workes of the Law shall none be iustified before God Rom. 3. 20. Thirdly a man may walke faintly he may halt yea now and then slip and yet be in the right way Fourthly by saying in all it noteth not perfection in obedience as may appeare in Dauid though of him it be said Act. 13. 22. that he should performe all Gods will yet hee fell fearefully sometime but it set out their soundnesse of heart hauing respect to all the commandements and ordinances of God as Dauid speaketh Psal 119. 6 117. for they did not seuer the commandements in their practice but made conscience of one as well as of another Fifthly whereas it is said without blame or blamelesse This is to bee vnderstood so before men but not before God For first God strucke him dumbe for his vnbeliefe verse 20. Secondly his very office as hee was a Priest conuinceth him of sinne for the Priest sacrificed as well for himselfe as for the people Heb. 5. 3. So that he was not blamelesse before God Luk. 11. 27. Blessed are they that heare the Word of God and keepe it Answ 1. This place proueth not the point in question for wee acknowledge that the regenerate doe keepe Gods Word But how Not fully and perfectly which is the question and is not hence proued Secondly imperfect obedience through Christ is accepted and such a one may be blessed Thirdly who knoweth not what imperfections are in hearing And the same is much more in keeping Fourthly hearing and keeping are a declaration of such as bee blessed and not the cause of their blessednesse The like answer may be made to Ioh. 13. 17. 14. 23. Matth. 12. 50. Luk. 11. 2. Thy will be done as in Heauen so in Earth Answ 1. This proueth not what men here on earth doe but what they should pray for and begge of God to doe Secondly wee are not here taught to begge any thing impossible neither for the word as hath not relation to the degree of absolute perfection of obedience in heauen but to the manner of doing Gods will there willingly ioyfully faithfully and constantly which we desire to imitate here according to the measure of grace which we receiued of God The Gagger calleth this Petition a demand as if in Prayer wee were not beggers but claimers of our dues and rights from God see the proud spirit of an Antichrist 1. Ioh. 5. 3. This is the loue of God that we keepe his commandements and his commandements are not grieuous Answ 1. Wee acknowledge that the loue of God neither is nor can bee without obedience to the commandements for true loue forceth thereto obedience is the true fruit of loue and the true signe thereof So as these words This is the loue of God may be thus expounded This is the true signe of the loue of God that wee keepe his commandements Secondly this doth not proue the point for wee acknowledge also the keeping of Gods commandements but wee deny the perfect keeping fully according to the rigour and strictnesse of the Law which this place speakes not of Thirdly touching the praise of them as not grieuous or heauy This is to be vnderstood not so in respect of the commandements themselues for they are a heauy yoake according to these places Act. 15. 10. Rom. 8. 3. and 7. 14. but in respect of such as be in Christ to whom the commandements are not heauy nor grieuous First for that Christ helpeth them with his grace and holy Spirit to keepe them Secondly because they truely loue God and so are willing to vndergoe any thing for Christ and so to a willing minde nothing is grieuous Thirdly for that they haue a spirituall delight in Gods commandements feeling the peace of a good conscience in well doing Fourthly for that such men doe not in their minde esteeme them heauy or grieuous Lastly they may be said not to bee heauy and grieuous respectiuely to that which they were before Christ through the manifest incumbrances vnder Moses but now Christ hath fulfilled them for vs he hath borne the burthen remoued the curse made vs by faith fulfillers of them and thus are they not heauy nor grieuous but yet it proueth not that any man can keepe the commandements The Gagger hath collected many other places onely he citeth them but vrgeth them not Ezek. 36. 27. Walke in my Statutes and keepe my iudgements and doe them Answ Here is no mention of either the manner or measure which was the thing he should haue proued else we grant all The like answer is to Ecclus 15. 15. which booke is not Canonical Matth. 11. 30. My yoake is easie and burthen is light Answ 1. Here is no mention of commandements Secondly Christs yoake is not the Law but the doctrine of the Gospell and his owne discipline Thirdly whatsoeuer is meant by yoake and burthen the same being Christs to the regenerate it is easie and light by the former reasons alledged to the place of 1. Ioh. 5. 3. Matth. 19. 17. If thou wilt enter into life keepe the commandements Answ 1. This place imposeth a duty but proueth not performance for it is one thing for God to command and another thing for man to perform his commandement Secondly Christ speakes not here thus to this yong man as imploying abilitie in him to keepe the commandements but to answer to the pride of his heart to conuict him
iustifyeth yet it is not alone without charitie and other fruits which euer accompany it to shew it to bee sauing faith but yet not as any causes with it of our iustification Iam. 2. 24. Ye see therefore how that by workes a man is iustified and not by faith onely Answ To shew the sence and plaine meaning of these words which are the conclusion from the former discourse wee must consider First to whom Iames speaketh hee speaketh to vaine men verse 20. which boasted of their faith saying they had faith and yet were without workes verse 14. This was the occasion of the Apostles discourse Secondly the scope which was not to shew what place faith hath in iustification whether that faith onely iustifie before God for that was Saint Pauls drift to the Romanes Rom. 4. 5. but this here is onely to shew what faith it is that saueth not verse 14. Thirdly the faith here spoken of and condemned is such a faith First as stood onely in words without workes like the charitie of such who say to the poore Goe in peace be warme and filled but yet giue them nothing to warme and fill them verse 15 16. Secondly a dead faith verse 17. 20 26. Thirdly an Historicall faith which the diuels themselues haue Fourthly a faith contrary to Abrahams faith For his was an operatiue faith and which he that hath can shew by workes verse 18 21. a faith that worketh by works shewing it selfe to bee perfect that is true and sincere verse 22. By which faith Abraham beleeuing it was counted to him for righteousnesse ver 23. where note that when righteousnesse which was counted to Abraham is mentioned it is ascribed to his faith which so did shew it selfe by workes and not to his deeds done which Saint Paul makes the fruits of this his faith Heb. 11. 17. Therefore all these things premised and cleerely manifest out of the Text these words in this verse 24. carry the sense Ye see therefore by all this aforesaid how that by workes that is by faith shewed by workes that a man is iustified and not by faith onely that is by faith alone a solitarie faith which hath no workes of which the vaine man boasteth For onely here is vsed for alone For when the Greekes place the word onely after faith as here then it signifieth alone but before faith it signifieth only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this interpretation first is agreeing to the scope of the Apostle Iames here Secondly it doth not oppose S. Pauls Doctrine Rom. 3. and 4. which secludeth workes from faith in the act of our iustification Thirdly the words in this Text of Iames confirmeth this exposition that workes are put for faith shewed by works in ver 18. where he bringeth one in vrging to shew faith by workes Also when in verse 21. he had spoken of Abrahams iustification by workes he by and by saith verse 22. Seest thou how faith wrought by his workes And then thereupon produceth Scripture in verse 23. to proue not that Abrahams worke was counted to him for righteousnesse as Iames would haue done if he had intended to teach iustificatiō by works but that it was the faith of Abraham which did worke by workes that made him to be reputed righteous before God Gal. 5. 6. For in Iesus Christ neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue Answ This place magnifieth sauing faith which worketh by loue for which we plead and therefore is nothing against but altogether for that which we teach for we speake not of alone faith but of onely faith in the act of iustification The places cited by the Gagger Matth. 5. 20. Except your righteousnesse exceede the righteousnesse of the Scribes and Pharises c. Answ This place is not to the purpose for here is no mention of faith nor of iustification by faith but here is one righteousnesse preferred before another That of the Scribes and Pharises bringeth not to Heauen for it was legall sought by workes and to establish their owne righteousnesse being ignorant of the righteousnesse of God Rom. 10. 3. which is Euangelicall sought by faith and inherent in Christ in all fulnesse of perfection which exceeded the righteousnesse of the Scribes and Pharises Mat. 7. 21 22. Not euery one that saith to me Lord Lord c. Answ This is nothing neither to proue the point This is against idle and vaine professors of Christ that haue not the faith that iustifieth Matth. 11. 26. Yea O Father for so it was thy good pleasure This is foolishly quoted Matth. 12. 33. Is of a fruitfull and fruitlesse tree Matth. 16. 16. Thou art Christ the Sonne of the liuing God Peters profession of his faith The very naming of these sheweth the vanity of this Gaggers citing of Scriptures Matth. 19. 17. If thou wilt enter into life keepe the Commandements Answ 1. This is nothing against iustification by faith onely which faith is neuer without obedience to Gods commandements 2. Christ speakes not of that which the young man was able to doe but he seeking righteousnesse by the Law Christ answered him thereafter legally intending to discouer to him his rashnesse and pride as the euent sheweth For the young man was couetous and loued his riches on earth more then treasure in heauen verse 21 22. Gal. 3. 12. But the Law is not of faith but the man that doth them shall liue in them Answ The whole course of the context is for iustification by faith and against iustification by works The eighth vers speaks of the iustification of the Gentiles through faith The ninth verse saith that they that be of faith are blessed with faithfull Abraham The tenth verse pronounceth them that are of the deeds of the Law accursed The 11. verse confidently auerreth that no man is iustified by the Law in the sight of God and giueth the reason for the iust shall liue by faith In verse 12. is an argument to refell confidence in workes For the Law saith he is not of faith So as if we liue by faith wee cannot liue by the Law for it propounds life to the doers but not to beleeuers as the Gospell doth 1. Tim. 5. 8. If any prouide not for his owne c. Hath not he an idle braine is not he worthy to be gagged for a lewd babbler that will alledge this Scripture against iustification by faith onely when we speake of a holy liuely and obedient faith 1. Ioh. 2. 4. He that saith he knowes him and keepes not his commandements c. 1. Ioh. 3. 22. Whatsoeuer we shall aske because we keepe his commandements and doe those things which are pleasing in his sight Answ The first place condemneth knowledge without practice So doe we and such a faith too The second is an effect of that good confidence in God spoken of in verse 21. describing such as haue such boldnesse towards God by the true signes and fruits of
they come in Christs stead 2. Cor. 5. 20. and doe alledge these faithfull promises of God made in generall and apply them to their hearers assuring them that if they beleeue these promises shall be certainly performed Thus Peter applyed the promises Act. 2. 38 39. 3. 25 26. So did S. Paul Act. 13. 26. 16. 31. which assurance made by faithfull Ministers vpon these vndeceiueable promises of God is to bee receiued and beleeued as from Christs owne mouth because they speake not vpon any warrant of their owne but vpon the vndoubted warrant of Christ himselfe Thirdly the Hearers as many as be ordained to eternall life Act. 13. 48. beleeuing doe apprehend and by faith doe apply to themselues these promises so deliuered for that they know that they doe beleeue and truely repent of which their conscience beareth witnesse whose heart is so seasoned with grace and conformed to Gods voice as the same like an Eccho answereth thereto So that when God saith Seeke ye my face the faithfull soule answereth to God Thy face Lord will I seeke Psal 27. 8. When God saith Thou art my people it soundeth backe Thou art the Lord my God Zach. 13. 9. When Christ saith If thou beleeuest al things are possible to him that beleeueth he answereth Lord I beleeue helpe my vnbeliefe Mar. 9. 23. When God requireth his will to be done and his commandements diligently to be kept the gracious soule is moued with desire therto Oh that my wayes were directed to the keeping of thy Statutes Psal 119. 4 5. and shewes it selfe ready Loe I come O God I am content to doe it yea thy Law is within my heart Psal 40. 7 8. Therefore their faith claimeth these promises and concludeth the assurance of the things promised in particular so to themselues as if they in the same promises were personally named Fourthly to this spirit of true Beleeuers the holy Ghost beareth witnesse Rom. 8. 16. and it is true 1. Ioh. 5. 6. that wee are the sonnes of God Rom. 8. 16. and that God hath giuen to vs eternall life 1. Ioh. 5. 11. which true Beleeuers doe know for the Word was written also that this they should know 1. Ioh. 5. 13. Thus we see how a true Beleeuer hath his particular perswasion not from an idle fantasie or vaine conceit but from the vndoubted Word of God and from the faithfull witnesses of Gods Spirit and his owne conscience If our Aduersaries will be yet obstinate and say that these generall promises cannot bee thus particularly applyed I demand foure things First why is it said Rom. 15. 4. Whatsoeuer things were written aforetime were written for our learning that wee through patience and comfort of the Scriptures might haue hope and in Rom. 4. 23 24. That the things written were not written for their sakes onely of whom they were spoken but for vs also if we cannot apply them as spoken to euery one Secondly why haue the Apostles applyed the generall promises to particular persons so as they haue done as before is shewed Act. 3. 26. 16. 31. 13. 26. and why haue they comforted the faithfull in generall with a promise made to one before in particular Ios 1. 9. Heb. 13. 5 And why did Zachary include himselfe in those promises made long before to Abraham as spoken to himselfe and those then liuing Luk. 1. 73 74. if faith might not apply them to a beleeuers owne speciall comfort Thirdly how can the Popish Priests from a generall Scripture Ioh. 20. 23. with such authoritie absolue their particular Penitentiaries And are either those Priests or any of their Penitentiaries named in the Text If vpon so generall words they can be bold to assure their Confitents of pardon of sinnes may not a true Beleeuer vpon the forenamed grounds hee assured particularly of his owne saluation Lastly if there can be no assured application without particular nomination how shall men become obedient to the precepts and commandements of God how shall any bee stirred vp by exhortation how shall any bee terrified by threatnings For in none of these is any man personally named more then in the promises Therefore as in hearing the other we apply them and verily take them without any doubt as spoken to vs in particular to worke obedience and feare so in hearing these promises are we to apply them as spoken to vs by name if we truely beleeue to our heauenly comfort and assurance of life Obiection Secondly they say that Gods Decree whence we fetch the ground of assurance is conditionall If we beleeue If we liue as we ought to liue and perseuer to the end Which perseuerance when God foreseeth in vs doth thereupon elect vs to saluation Answ The Decree is absolute according to the good pleasure of Gods owne will For therefore we beleeue because hee so hath ordained it Act. 13. 48. We walke in good workes because he hath so fore-ordained vs thereto Ephes 2. 10. We are in time called iustified made conformable to Christ adopted for children to bring forth fruit that also the same should remaine and so be at length glorified because he hath predestinated and ordained vs thereto Rom. 8. 30. Ephes 1. 5. Ioh. 15. 16. So as his Decree is the cause of all good to vs and not our obedience and perseuerance the cause of his Decree Obiection Thirdly this Doctrine of the certainty of saluation and that faith cannot faile maketh men secure careless of good works Answ This is a very old obiection but altogether slanderous There is indeed to be granted a kind of security or assurednesse being vnderstood spiritually for it maketh vs secure in God in the infinitenesse of his mercy towards vs through Christ in the vndoubted truth of his promises in the full perfect satisfaction made by Christ and in the vnchangeablenesse of Gods eternall Decree to saue all those which truely beleeue in Christ But this Doctrine maketh them not carnally secure which are vpon solid ground assured of their saluation which is thus manifest First this sauing faith as you haue heard is euer accompanied with other graces which maketh the true Beleeuers neither barren nor vnfruitfull 2. Pet. 1. 5 8. Secondly this precious faith doth not onely claime the promises but humbly attendeth vpon Gods will in vsing such meanes as God hath appointed in the way to Heauen Thirdly it is euident from examples in Scripture of such as were certaine of saluation as Abraham Moses Dauid S. Paul and others that they did not therefore neglect their duties And such with vs as conscionably hold this doctrine doe walke nothing lesse carefully in the wayes of Gods Commandements but doe endeuour to keepe a good conscience towards God and men And what if vaine presumptuous spirits abase this doctrine as they doe other holy and wholesome truths to their condemnation is the Doctrine therefore faulty Shall the abuse of truth make it to be iudged falshood God forbid To conclude this Doctrine of assurance is most comfortable to humbled and afflicted soules as the other is full of slauish feare and very comfortlesse For what can bee more terrour to mans heart in the time of temptation when hee hath fallen by infirmitie suddenly into some grieuous offence as Peter did and being assaulted by Satan to despaire as Iudas did then to be perswaded that Gods Decree dependeth vpon mans perseuerance that the couenāt of Grace made with his soule may be annihilated his promises fallible his power frustrated Christs strength too feeble to vphold him Christs prayers not of force to preuaile for him with Gods the holy Spirit to haue forsaken him the Seale of Gods Couenant broken off the writing cancelled Faith it selfe and the hope of heauen lost for euer This wounded spirit this soule thus perplexed this heart thus affrighted cast into such a deepe gulph of despaire who can but pittie and withall beware of that desperate Doctrine which casteth poore soules into such vnexpressible misery and sorrows of heart On the other side by the Doctrine of assurance of saluation when a poore weake Christian hath beene ouertaken by some violent storme of temptation and commeth to the sight of sin with Dauid cryeth calleth with bitter teares of repentance and faine would finde peace with God againe how comfortable will it be in such a distresse when Satan with his fiery darts assaulteth him to thinke that though he hath failed on his part and so vndone himselfe for euer as much as lyeth in him yet that God is one and the same his Decree vnalterable his Couenant not broken on his part Christ still his Sauiour his prayers prevalent for him the Spirit of God exciting him to prayer with groanes not to be expressed and his faith though shaken yet not lost O how will the meditation hereof comfort such an afflicted spirit turne his heart to seeke after God grieuing with himself that he should displease so gracious a God and after he hath once againe found some comfort to put on a resolution neuer to offend so any more in a holy zeale therefore to auenge himselfe on himselfe bringing downe his flesh in subiection to the Spirit and all this with an earnest loue to God and care to please him euen for that he hath not lost through his fall the assurance of his saluation as iustly he had deserued Thus is this Doctrine a comfort in distresse and an incouragement after a fall to rise againe and in the time of greatest peace neuer any cause of carelesse securitie but rather of spirituall ioy and an incitement to well-doing to expresse all thankefulnesse to God through Christ for the same Euen so Amen FINIS