the eye onely sees say our Men yet the Eare is in the Head too Yea reply they But the eie could see well notwithstanding the Eare were deafe T is the Heate onely of the fire or Sunne that warmes though there be light ioyned with it True say they But if there were no Light yet if heate remained it would warme for all that as the Heate of an Ouen or of Hell burnes though it shine not Thou holdest in thy hands many seedes T is the old comparison of Luther on the 15 of Gen. I enquire not what t is together but what is the vertue of each one single Yea reply our Aduersaries that 's a very needelesse question indeed For if among them many seedes there be some one that hath such soueraigne vertue that it alone can cure all diseases then t is no Matter whether thou haue many or few or none at all of any other sort in thy hand Thou hast that which by it owne vertue without other ingredients will worke the Cure Nor haue we ought to make answere in this case If as the Eye sees heate warmes seeds and other simples doe cure by their owne proper Vertue so Faith alone by its owne efficacy did sanctifie vs. But there is the Errour Faith works not in our sanctification or Iustification by any such inward power vertue of its own from whence these effects should properly follow For Sanctification Faith as we haue seene is part of that inherent Righteousnesse which the Holy Ghost hath wrought in the Regenerate and t is opposed to the Corruption of our Nature which stands in Infidelity Faith sanctifies not as a cause but as a part of insused grace and such a part as goes not alone but accompanied with all other Graces of Loue Feare Zeale Hope Repentance c. Inasmuch as Mans regeneration is not the infusion of one but of the Habit of all graces Againe 't is not the Vertue of Faith that iustifies vs The grace of Iustification is from God he workes it but t is our Faith applies it and makes it ours The Act of Iustification is Gods meere worke but our Faith onely brings vs the Benefit and Assurance of it Iustification is an externall priuiledge which God bestowes on beleeuers hauing therein respect onely to their Faith which grace onely hath peculiar respect to the Righteousnesse of Christ and the promise in him Whereby t is manifest that this argument is vaine Faith alone is respected in our Iustification therefore Faith is or may be alone without other graces of Iustification Bellar would vndertake to proue that true saith may be seuered from Charity and other Vertues but wee haue heretofore spoken of that Point and shewed that true Faith yet without a Forme true Faith dead and without a soule be Contradictions as vaine as A true Man without reason A true Fire without heate We confesse indeed that the faith of Iesuites the same with that of Simon Magus may very well bee without Charity and all other sanctifying graces a bare assent to the truth of Divine Reuelations because of Gods Authority As t is in Diuels so t is in Papists and other Heretickes But we deny that this is that which deserues the name of true Faith which whosoeuer hath hee also hath eternall life As it is Iohn 6. 47. 3 Argument That which Scripture doth not affirme that is false doctrine But the Scripture doth not affirme that wee are Iustified by Faith alone Ergo so to teach is to teach false Doctrine This Argument toucheth the quicke and if the Minor can be prooued we must needs yeeld them the Cause For that the Iesuites conceiue that this is a plaine case for where is there any one place in all the Bible that saith Faith alone Iustifies They euen laugh at the simplicity of the Heretickes as they Christen vs that glory they haue found out at last the word Onely in Luc. 8. 50. in that speech of Christ to the Ruler of the Synagogue Feare not beleeue onely and shee shall be made whole And much sport they make themselues with Luther That to helpe out this matter at a dead lift by plaine fraud hee foysted into the Text in the 3. to the Romans the word Onely When being taught with the fact and required a Reason He made answere according to his Modesty Sic volo sic iubeo stet pro ratione voluntas T is true that Luther in his Translation of the Bible into the Germane tougue read the 28. verse of that Chapter thus We conclude that men are iustified without the workes of the Law onely through Faith Which word onely is not in the Originall Where in so doing if he fulfild not the Office of a faithfull Translator yet he did the part of a faithfull Paraphrast keeping the sense exactly in that Alteration of words And if he be not free from blame yet of all men the Iesuites are most vnfit to reproue him whose dealing in the corrupting of all sort of Writers Diuine and humane are long since notorious and infamous throughout Christendome What Luthers Modesty was in answering those that found fault with his Translation we haue not to say Onely thus much That the impudent Forgeries of this Generation witnesse abundantly that it is no rare thing for a Lie to drop out of a Iesuites or Fryers penne But be it as it may be T is not Luthers Translation Nor that place in the 8. of Luke that our Doctrine touching Iustification by Faith alone is founded vpon We haue better proofes then these as shall appeare vnto you in the confirmation of the Minor of this Syllogisme Whatsoeuer the Scriptures affirme that 's true doctrine But the Scriptures affirme a man is iustified by Faith alone Therefore thus to teach is to teach according to the word of whole-some doctrine Our Aduersaries demaund proofe of the Minor We alleadge all those places wherein the Scriptures witnesse that we are Iustified by faith without the workes of the Law Such places are these Rom. 3. 28. Therefore we conclude that a man is iustified by faith without the workes of the Law Rom. 4. 2. 3. If Abraham were iustified by workes hee hath whereof to glory but not before God For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse And vers 14. 15. 16. For if they which are of the Law be heires faith is made void and the promise made of none effect Because the Law worketh wrath for where no Law is there is no transgression Gal. 2. 16. Knowing that a man is not iustified by the workes of the Law but by the Faith of Iesus Christ Euen we haue beleeued in Christ that we might be iustified by the Faith of Christ and not by the workes of the Law For by the workes of the Law shall no flesh be iustified Gal. 3. 21. 22. Is the Law then against the promises of God God
iudged according to this Righteousnesse and Innocency oh how soone his mouth would be stopped And this confession wrung out from out his Conscience All my Righteousnesse is as filthy Raggs And againe Vilis sum I am vile what shall I answere thee But that other Righteousnesse of Iustification is without vs in Christs possession but ours by Gods gratious gift and acceptation and this euery way perfect and vnreproued in the seuerest Iudgment of God And therefore when a sinner is drawne before the Barre of Gods Iudgment accused by the law Satan his Conscience conuicted by the euidence of the Fact and to be now sentenced and deliuered to punishment by the vnpartiall Iustice of God In this case he hath to alleadge for himself the al-sufficient righteousnesse of a Mighty redeemer who onely had Done and suffered for him that which hee could neuer doe nor suffer for himselfe This Plea alone and no other in the world can stop vp the Mouth of hell confute the accusations of Satan chase away the Terrors that haunt a guilty conscience and appease the infinite Indignation of an angry Iudge This alone will procure fauour and absolution in the presence of that Iudge of the whole world This alone brings downe from Heauen into our Consciences that blessed peace which passeth all vnderstanding but of him that hath it Whereby we rest our selues secure from feare of Condemnation being provided of a defence that will not faile vs when after death wee shall come into Iudgment SECT 2. CHAP. I. The Orthodoxe opinion concerning the manner of Iustification by Faith and the confutation of Popish errours in this point HAuing thus cleared the meaning of this word Iustification and shewed that the Scriptures when they speake of the Iustification of a sinner before God doe thereby vnderstand the absolution of him in Iudgement from sinne and punishment Wee are now vpon this ground to proceede vnto the further explication of this point to enquire by what Meanes and in what Manner this Iustification of a sinner is accomplished That we may goe on more distinctly I will reduce all our ensuing discourse of this point into three heads First touching the condition required in them that shall be iustified Secondly the matter of our Iustification viz. What righteousnesse is it wherefore a sinner is Iustified Thirdly touching the forme of Iustification in what the quality of this iudiciall Act of God iustifying a sinner consisteth Concerning the first at this time The condition required in such as shall be partakers of this grace of Iustification is true faith wherunto God hath ordinarily annexed this great priuiledge That by faith and faith onely a sinner shall bee iustified This the Scriptures witnesse in tearmes as direct and expresse as any can be Rom 3. 28. We conclude a man is iustified by faith without the workes of the Law and Rom. 4. 9. For we say that faith was imputed vnto Abraham for righteousnesse and Rom. 5. 1. Then being iustified by faith we haue peace towards God through Iesus Christ our Lord. With other the like places Whence it is agreed vpon on all sides that a sinner is iustified by faith but touching the manner how he is said to be iustified by faith there is much controuersie and brawle betweene the Orthodoxe of the reformed Churches and their Aduersaries of Rome and Holland the Arminians and the Papists The sentence of the reformed Churches touching this point consisteth of two Branches First that a sinner is iustified by faith not properly as it is a quality or action which by it's owne dignity and merit deserues at Gods hands Remission of sinnes or is by Gods fauourable acceptance taken for the whole and perfect righteousnesse of the Law which is otherwise required of a sinner but onely in relation vnto the obiect of it the righteousnesse of Christ which it imbraceth and resteth vpon Secondly that a sinner is iustified by faith in opposition vnto the Righteousnesse of workes in the fulfilling of the Law Whereby now no man can be iustified In this relatiue and inclusiue sense doe the Reformed Churches take this proposition A man is iustified by faith They explaine themselues thus There are two Couenants that God hath made with man By one of which and by no other meanes in the world saluation is to be obtained The one is the Couenant of workes The tenor whereof is Doe this and thou shalt liue This Couenant is now vtterly void in regard of vs who through the weaknes of our sinfull flesh cannot possibly fulfill the condition of Obedience required therby and therfore we cannot expect Iustification Life by this means The other is the Couenant of grace the Tenor whereof is Beleeue in the Lord Iesus and thou shalt be saued The condition of this couenant is Faith the performance whereof differs from the performance of the condition of that other Couenant Doe this and Liue is a compact of pure Iustice wherein wages is giuen by debt so that he which doth the worke obeying the Law may in strict Iustice for the worke sake claime the wages eternall life vpon iust desert Beleeue this and liue is a compact of freest and purest Mercy wherein the reward of eternall life is giuen vs in fauour for that which beares not the least proportion of worth with it so that he which personnes the condition cannot yet demand the wages as due vnto him in seuerity of Iustice but onely by the grace of a freer promise the fulfilling of which hee may humbly sue for By which grand difference betweene these two Couenants clearely expressed in Scriptures it appeares manifestly that these two Propositions A man is iustified by workes A man is iustified by Faith carry meanings vtterly opposite one to the other The one is proper and formall the other Metonymicall and Relatiue In this Proposition A Man is iustified by workes we vnderstand all in proper and precise termes That a righteous man who hath kept the law exactly in all points is by and for the dignity and worth of that his obedience iustified in Gods sight from all blame and punishment whatsoeuer because perfect obedience to the morall Law in it selfe for it owne sake deserues the approbation of Gods seuere Iustice and the reward of Heauen But in that other Proposition A man is iustified by Faith We must vnderstand all things relatiuely thus A sinner is iustified in the sight of God from all sinne and punishment by faith that is by the obedience of Iesus Christ beleeued on and embraced by a true faith Which Act of Iustification of a sinner although it be properly the onely worke of God for the onely merit of Christ yet is it rightly ascribed vnto faith and it alone for as much as faith is that mayne condition of that new Couenant which as we must perform if we will be iustified so by the performance thereof we are said to obtaine iustification and life For when God by
grace hath enabled vs to performe the condition of beleeuing then doe we beginne to enioy the benefit of the Couenant then is the sentence of absolution pronounced in our consciences which shall be after confirmed in our death and published in the last iudgement Secondly our faith and no other grace directly respects the promises of the Gospell accepting what God offers sealing vnto the truth thereof by assenting thereto and imbracing the benefit and fruit of it vnto it selfe by relying wholly vpon it This interpretation of that proposition the Reformed Churches do admit none other reiecting as erronious and contrary to the Scriptures such glosses as ascribe any thing to the dignity of faith or make any combination betweene Faith and Workes in the point of our Iustification Amongst which there are three erronious assertions touching mans Iustification by Faith which we are briefly to examine and refute 1 That faith iustifieth vs Per modum Causae efficientis meritoriae as a proper efficient and meritorious cause Which by it's owne worth and dignity deserues to obtaine Iustification Remission of sinnes and the grace of well-doing This is the Doctrine of the Church of Rome which Bellarmine labours to proue in his 17. Chap. lib. pr. de Iustificatione where disputing against Iustification by faith alone hee tels vs. If we could be perswaded that faith doth Iustifie impetrando promerendo suo modo inchoando Iustificationem then we would neuer deny that loue feare hope and other vertues did iustifie vs as well as faith Whereupon he sets himselfe to prooue that there is in faith it selfe some efficacy and merit to obtaine and deserue Iustification His Arguments are chiely two From those places of Scripture wherein a man is said to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or absolutely without Article or Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per fidem ex fide or fide Wherein these Prepositions signifie saith he the true cause of our Iustification Which he proues 1 By the contrary when a man is said to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This notes the true efficient deseruing cause of his Iustification Secondly By the like in other places where we are said to be redeemed saued sanctified Per Christum per sanguinem per mortem per vulnera and in the whole 11. to the Heb. The Saints are said to doe such and such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith All signifying the proper cause From those places of Scripture which sayth he plainly shew Faith doth impetrare remissionem suo quidem modo mereri Such are those Thy Faithâ— hath saued thee or made thee whole A speech that Christ vsed often as to the woman that washed his feet To her that had an issue of Blood To the blind man recovered of his sight And that to the Cananitish woman O woman great is thy Faith now see what the merit of this Faith was For this saying go thy way the Diuel is gone out of thy Daughter Thus Abraham being strenghened in Faith glorified God who therefore iustified him for the Merit of his Faith And againe in the eleuenth to the Heb. by many examples we are taught that by Faith that is by the merit and price of Faith Enoch and other men pleased God For answeare here vnto 1 Vnto the Argument from the Proposition we reply That if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be needs strictly taken in the same kind of Causality then the Iesuits should doe well to stand to that and make the similitude betweene Faith and workes runne thus A Man is iustified by workes that is for the proper and only Merits of his obedience so a Man is iustified by Faith that is for the only merit of his Beleeving in Christ aud by that meanes both shall be true and effectuall causes of Iustification But if Bellarmine dare not thus presse the similitude for feare of being found guilty of despising the blood of the New Couenant attributing that to the Merit of Faith which belongs only to the Merit of Christ he must then giue vs that leaue to distinguish which he takes to himselfe and if he fall to his Qualifications and quodammodo's he must pardon if we also seeke out such an Interpretation of those places as may not crosse other Scriptures Which for asmuch as they testifie that We are Iustified by his grace through the Redemption that is in Christ that All sinne is purged by the blood of Christ that By the sacrifice of himselfe he hath put away Sinne and With offering hath consecrated for ouer them that are sanctified we dare not without horrible sacrilege ascribe the grace of our Iustification vnto the worke and worth of any thing whatsoeuer in our selues but wholy and only to the Righteousnesse of Christ. And therefore when the Scriptures say we are iustified by Faith we take not the word By in this formall and legall sense we are iustified by the efficacy of our Faith or for the worth of our Faith according as 't is vnderstood in Iustification by workes but we take it Relatiuely Instrumentally We are Iustified by Faith that is by the Righteousnesse of Christ the benefit whereof vnto our Iustification we are made partakers of by Faith as the only grace which accepts of the promise and giues vs assurance of the performance He that looked to the Brasen serpent and was cured might truly be sayd to be healed by his looking on though this Action was no proper cause working the cure by any efficacy or dignity of it selfe but was only a necessary condition required of them that would be healed vpon the obedient observance whereof God would shew them favor so he that looketh on Christ beleeuing in him may truly be sayed to be saued and Iustified by Faith not as for the worth and by the â—fficacy of that act of his but as it is the Condition of the promise of grace that must necessarily go before the performance of it to vs vpon our Obedience where vnto God is pleased of his free grace to iustifie Nor is this Trope any way harsh or vnusuall to put Oppositum pro opposito Relatum pro Correlato Habitum pro Obiecto In Sacramentall locutions 't is a generall Custome to put the signe for the thing signified and the like is vsed in other passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of God grew c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words of Faith and Rom. 8. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spe seruati sumus id est Christo in quem speramus Hope that is seene is not hope that is res visa non sperata est That of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like to that Christ our Ioy Anni spem
apparant that the worke is deseruing or not-deseruing according to ' its owne Nature not according to a compact made He that promiseth vnto one more for a little worke then to another for a great deale in the same kinde doth not by such a compact make the little labour of the one more deserving then the others great pains We must look to the worke what it is in its own Nature as it is of some worth or no worth so account it deseruing or not deseruing Wherfore wheÌ„ in the distinction they make some merits of Condignity or worthinesse some of Congruity or of fitnesse without worthinesse they offend two wayes grosly against two rules of Reason First in opposing termes not opposite Worthinesse and fitnesse being the same if you take them in regard of the worke For that which deserues a reward worthily deserues it fitly how else is it worthy of the reward if the reward be not fit for it and that which deserues it fitly if it deserues it deserues it worthily 2 In distinguishing vpon tearmes that doe not convenire tâ—ti For Worthinesse agrees to merit onely but fitnesse belongs to Compact So that in plainer English the distinction runnes thus Merits or deserts are of two sorts Some that are merits and doe deserue because they are worthy of a reward others that are no merits and doe not deserue because they are not worthy of the Reward but onely obtaine it ex Congruo in regard of Compact and Promise For this Rule is most certaine That a worke which deserues nothing by its owne worthinesse can neuer deserue any thing by compact or promise The Iesuites are senselesse in defending the contrary If saith Bellarmine a King promise a Beggar 1000 pounds a yeare vpon no condition then indeed the Begger doth not deserue it But if vpon condition he shall do some small matter as that he shall come to the Court and fetch it or bring a Posâ—e of flowers with him now the Begger deserues it and he may come to the King and tell him hee hath merited his 1000 pounds a yeare Euery man but a Iesuite would say 't were extreame impudency in a Begger to make such a demaund so derogatorily to the Kings gracious bounty Now can it helpe them to say That a Promise bindes vnto performance so that God should be vniust and vntrue if he should not bestow the reward promised although the workes bee not equall to the reward For Gods Iustice and Truth in performing his promise doe not imply our merit in performing the Condition We doe not deserue by our well-doing because God is iust in his rewarding And the reason is manifest Because God in making the promise respected meerly the freenesse and bounty of his owne grace not the worthinesse of our workes And therefore that obligation whereby he hath tyed himselfe to performance is founded meerely in his owne Truth not a â—ot in our merit Wherefore when they tell vs that faith merits Iustification de Congruo they intrappe themselues in a grosse Contradiction seeing to deserue de Congruo is not to deserue at all but onely to receiue the reward by meere promise God hauing promised to iustifie beleeuers Thus much touching the first Assertion that Faith is the proper Cause of Iustification working it by it owne efficacy and merits CHAP II The Confutation of the Arminian errour shewing that faith doth not iustifie sensu proprio as it is an act of ours The second Error about this point is of the Arminians with whom also the Papists agree T is this 2 That we are Iustified by Faith sensu proprio that is the Act of beleeving in that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere is imputed to vs for righteousnesse being accepted of God and accounted vnto vs for that whole Righteousnesse of the Law which we were bound to performe So that our very Faith is that Righteousnesse for which we are iustified in the sight of God noâ— quidem merito suo sed propter gratuitam acceptilationem Dei The authors of this opinion are Faustus Socinus that vnhappy Haereticke in his most Blasphemous Booke de Christo servatore Michael Servetus a Spanyard in his second Booke de lege Evangelio which Errors are confuted by Calvin in his opuscula A stiffe deâ—ender of this opinion was Christophorus Ostorodius a Polonian in his disputations contra Georgium Tradelij who for this and other pestilent errors about the Article of Mans Redemption was wiâ—h his companion Andreas Vaidonitus banished the Low Countreys where he had seated himselfe and published his opinions Arminius and his followers haue bin cheefe promoters of it Arminius himselfe as in other his opinions so in the publishing of this vsed much closenesse and cunning conveyance In his private disputations Tit. de Iustificatione he seemes plainly to condemne it saying that it is an abuse to say that Fides est causa formalis Iustificationis and an error to affirme That Christ hath deserued vt fidei dignitate et merito iustificemur In his publique disputations he opens himselfe somewhat plainly yet darkely enough Thes. 19. de Iustificat cat Thes. 7. These are his words Fidei vero Iustificatio tribuitur non quod illa sit Iustitia ipsa quae rigido seuero Deâ— iudicio oppont possit quanquam Deo grata sed quod in iudicio misâ—riâ—ordiae triumphans supra iudicium absolutionem a peccatis obtineat gratiose in Iustitiam imputetur Cuius rei causaest tum Deus iustus misericors tum Christus obedientâ—â— oblatione et intercessione suâ secundum Deum in beneplacito et mandato ipsius Here Faith it selfe is imputed for Righteousnesse But t is not in Gods seuere Iudgment but in his Iudgment of Mercy Faith in it selfe is not worthy but yet Christ by his merits hath deserued that God will gratiously accept of it This opinion published was quickly contradicted wherevpon Arminius makes knowne his mind in playner Termes In declaratioue sententiae ad ordines Holland Westfrisiae he confesseth that in the forenamed Thesis his meaning was that ipsa fides tanquam actus iuxta Evangelij mandatum praestitus imputatur coram Deo in siue ad iustitiam idque in gratiâ cum non sit ipsamet iustitia Legis And in his Responsione ad 31. Artic. art 4. hee brancheth cut his opinion in three distinct propositions 1 Iustitia Christi imputatur nobis 2 Iustitia Christi imputatur in iustitiam 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere imputatur in iustitiam The first of these Propositions he grants That Christs Righteousnesse is imputed to vs. The second hee denies That Christs Righteousnesse is imputed for Righteousnesse The third â—e grants That the Act of beleeuing is imputed for Righteousnesse Here by Mysteries in these Propositions hereafter to bee vnfolded Wee now meddle with the last which yet is more roundly expressed by Arminius in his Epistle ad Hyppolitum Lege princip Pa. Ipsum Fidei actum 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere dico imputari in iustitiam idque sensu proprio non metonymice The same is the opinion of his fellowes the Remonstrants of Vorstius of Peter Bertius of Episcopius and the rest With whom Bellarmine agrees pat Liber â— de Iust. cap. 17. When vpon that Rom 4. His faith is imputed for righteousnesse he saith thus Vbiipsa fides censetur esse Iustitia ac per hoc non apprehendit fides iustitiam Christi sed ipsa fides in Christum est iustitia In summe their opinion runnes thus God in the Legall Couenant required the exact obedience of his Commandement but now in the Couenant of grace he requires faith which in his gracious estimation stands in stead of that obedience to the Morall Law which wee ought to performe Which comes to passe by the Merit of Christ for whose sake God accounts our imperfect saith to be perfect obedience This Assertion we reiect as erronious and in place thereof we defend this Proposition God doth not iustifie a man by Faith properly impuring vnto him faith in Christ for his perfect obedience to the Law and therefore accounting him iust and innocent in his sight Which we proue by these Reasons 1 We are not Iustified by any worke of our owne But beleeving is an Act of our owne Therefore by the Act of beleeving we are not Iustified The Maior is most manifest by the Scriptures which teach that we are saued by grace Ephes. 2. 5. and therefore not by the workes of Righteousnesse which we had wrought Tit. 3. 6. For if it be of Works then were grace no more grace Ro. 11. 6. The Minor is likewise evident That Faith is a worke of ours For though Iohn 6. 29. it bee said This is the worke of God that ye beleeue in him whom hee hath sent yet will not our adversaries conclude thence that Faith is Gods worke within vs and not our worke by his helpe For so should they runne into that absurdity which they would fasten vpon vs. viz. That when a Man beleeues t is not man beleeues but God beleeues in him To beleeue though it be done by Gods aide yet 't is we that doe it and the Act is properly ours And being so we conclude that by it we are not iustified in Gods sight Here two Exceptions may be made 1 First that we are not iustified by any worke of our owne viz which we our selues doe by our owne strength without the help of grace But yet we may be iustified by some worke which we doe viz by the aide of Grace and such a worke is Faith Wee answere This Distinction of workes done without Grace and workes done by Grace was devised by one that had neither Wit nor Grace being a Tâ—icke to elude the force of such Scriptures as exclude indefinitely all workes from our Iustification without distinguishing either of Time when they are done before or after or of the ayde helpe whereby they are done whether by Nature or by Grace Wherefore it is without all ground in Scripture thus to interpret these Propositions A man is not iustified by workes that is by workes done by worth of Nature before and without Grace A Man is iustified by Grace that is by workes done by aide of Grace These Interpretations are meere forged inventions of froward Minds affirmed but not proved as we shall more hereafter declare 2 That we are not Iustified by any workes of our own that is by any works of the Law but by a worke of the Gospell such as faith is we may be iustified Male res agitur vbi opus est tot Remedijs saith Erasmus in another case T is a certaine signe of an vntrue opinion when it must be bolstered vp with so many distinctions Nor yet hath this distinction any ground in Scripture or in Reason for both tell vs that the workes commamded in the Law and workes commanded in the Gospell are one and the same for the substance of theÌ„ What worke can be named that is enioyned vs in the New Testament which is not also coÌ„manded vs in that summary precept of the Morall Law Thou shalt loue the Lâ—rd thy God with all thy heart and with all thy soule and with all they strength and with all thy mind and thy neighbour as thy selfe Luc. 5. 27. Deut. 6. 5 What sinne is there against the Gospell that is not a transgression of the Law If the Gospel coÌ„mand Charity is it any other then that which the Law commands If the Gospell coÌ„mand Faith doth not the Law enioine the same you will say No. It doth not command Faith in Christ. I answere yea it doth For that which commands vs in generall to Beleeue what euer God shall propose vnto vs commands vs also to beleeue in Christ assoone as God shall make knowne that t is his will we should beleeue in him The Gospell discouers vnto vs the Obiect the Law commands vs the obedience of beleeuing it Wherefore Faith for the Substance of the Grace and works done by vs is a worke of the Law and so to be Iustified by the Action of beleeuing is to be Iustified by workes and by our owne Righteousnesse contrary to the Scriptures and that Phil 5. 9. That I may be found not c. This of the first Reason 2 God accounts that only for perfect Righteousnâ—sse of the Law which is so in deed and truth But Faith is not the perfect fulfilling of the Law Therefore God doth not account it â—or such The Minor is granted by our adversaries That Faith is not the exact Iustice of the Law such as can stand before the severity of Gods Iudgments The Maior must be proued That God accounts not that for perfâ—ct Iustice which is not perfect indeed This appeares by that Rom. 2. 2. The iudgement of God is according to trueth Where therefore any thing is not truly good and perfect there God esteemes it not so Here also twil be excepted That God some time Iudgeth Iudicio iustitiae according to exact Iustice and then he â—udgeth nothing perfectly iust but that whiâ—h hath true perfection of Iustice in it Sometimes he iudgeth iudicio misericordâ—ae according to mercy and so he may esteeme a Man perfectly righteous for that which is not perfect righteousnesse in it selfe namely for his Faith Surely this is a trimme distinction thus applyed that sets Gods Mercy and Truth together by the Eares As who would say When God iudgeth out of Mercy hee then doth not iudge according to truth The Scriptures doe not acquaint vs with any such mercifull iudgement of God This they doe acquaint vs with That God iudgeth according to mercy not when he doth pronounce and cleare a Sinner to be perfectly righteous for that righteousnesse which is truely imperfect but when he iudgeth a Sinner to be righteous for that righteousnesse which is perfect but is not his owne In this Iudgement there is both Truth
manner of their Connection is the same that just in euery point as the Soule is to the Body or the Body to the Soule so Workes are vnto Faith and Faith vnto Works It sufficeth to his intent that as in the absence of the Soule the Body so in the absence of Obedience Faith is dead But thence it followes not that workes by their presence doe the same thing to Faith as the Soule to the Body by it's presence or that Faith in the absence of Workes remaines the same as the Body doth in the absence of the Soule If we must needs be tied to the strict termes of the Similitude let vs a little examine the comparison and we shall see our Aduersaries all flye off first from it Let the comparison be first thus Betweene the Body and the Soule Faith and Workes as the termes be in the Text. As the Body without the Soule is dead because the Soule giues life i. e sense breathing and all other Motion to the Body So Faith without Workes is dead because Workes giue life vnto Faith But now this Comparison will not runne on all foure For Workes are not vnto Faith as the Soule is to the Body but as sense and motion is to the Body Seeing Workes are externall acts not internall habits and so are proportionable not to the Soule but to the liuing actions thence issuing Wherefore 't is as absurd to say that Workes giue life vnto Faith as 't is ridiculous to affirme that Sense Motion giue life to the Body which are not Causes but Effects signes of Life Therefore when Faith without Workes is dead 't is not spoken in that sense because Workes giue life to Faith as the Soule doth to the Body Lâ—â— then the Comparison bee thus Between the Body and the Soule Faith and Charity As the Body without the Soule is dead because the Soule is the forme of the body and giues life to it So Faith without Charity is dead because Charity is the Forme of Faith and giues life to it But neither will the Comparison hold vpon these termes For 1. our Adversaries here put in Charity the habit for Workes the act which is more then themselues ought to doe seeing they will tye vs at short Bitts to the very letter of the Text. For though we can be content to admit that interpretation would they admit of the Apostle's plaine meaning not straine for querkes yet seeing they argue so precisely from the Words of the Comparison they must not now haue libertie from vs to goe from them but be content to take the Words as they lie in the Text and make their best of them Yet seeing 't is most senselesse to make Workes that is externall Actions the Forme of Faith an internall habit let them take Charity insteed of them an internall habit likewise Wil it be any better now belike so TheÌ„ 't is thus As the Soule is the Forme of the Body so Charity is the forme of Faith and as the Soule giues life and action to the Body so Charity vnto Faith Will they stand to this No. Here againe they fly off in both Comparisons Charity is one habit Faith another distinct betweene themselues and therefore they deny as there 's good reason that Charity is either the Essentiall forme of Faith as the Soule of the liuing Body or the accidentall Forme as whitenes of Paper They say 't is onely an externall Forme But this now is not to keepe close to the Apostle's comparison but to runne from it at their pleasure when they fall vpon an absurdity in pressing of it so strictly The Soule is no externall but an internall essentiall Forme therefore Charitie must be so if all runne round Againe doth Charitie giue life or liuing actions vnto Faith as the Soule doth vnto the Body Neither dare they hold close to this Comparison For the proper worke or action of Faith is to assent vnto the Trueth of diuine reuelations because of Gods authoritie as themselues teach Whence now comes this assent From the Habit of Faith or of Charity They grant that it comes immediatlie from the Habit of Faith which produceth this action euen when it s seuered from Charity Then 't is plain that it is not Charitie that giues life to Faith which can performe the proper action that belongs to it without it's helpe How then doth Charity giue life vnto Faith For this they haue a sillie conceit Charity giues Life that is Merite vnto Faith The beleefe or assent vnto diuine Trueth is meritorious if it be with Charity If without then 't is not meritorious This is a fine toy wherein againe they runne quite from the Comparison of the Apostle For the Soule giues liuing Actions to the Body not only the Qualifications of the Actions and so Charitie is not like the Soule because it giues only the qualification of Merit vnto the Action of Faith not the action it selfe Beside A most vaine interpretation it is without any ground from Scripture to say a liuing Faith that is a meritorious Faith when euen in common sense the life of any habit consists onelie in a power to produce those actions that naturallie and immediatlie depend vpon that Habit. And what Reason is there in the World why the Habit of Charity should make the actions of Faith meritorious or why Charity should make Faith meritorious rather then Faith make Charity meritorious seing in this life there is no such praeeminency of Charity aboue Faith Wherefore we despise these speculatiue Sophismes which with much faire glozing our Aduersaries draw from the Text but yet when all comes to the Triall themselues will not stand to the strict application of the similitude because it breeds absurdities which euen themselues abhorre Now if they take liberty to qualifie and interpret they must giue vs leaue to doe so too or if they will not we shall take it To shut vp all Their other Collection is as weake as the former namely A dead body is a true body ergo a dead Faith is true Faith This Argument forceth the Similitude and so is of a Force In materiall things which haue a diuerse being from different Causes it may hold But 't is not so in Vertues and Graces Trueth and Life are both essentiall to such qualities True Charity is a liuing Charity i. e. actiue as the Apostle himselfe proues v. 15. True Va Valour And so of euery vertuous quality if it be true 't is liuing and stirring in Action if it be otherwise 't is counterfeit some other thing that hath onely a shadow of it All these Trickes are pin vpon the Apostle to pervert his plaine meaning viz That as it is necessary to the being of a liuing body that it be coupled with the â—oule so 't is necessary to the being of a liuing true Christian Faith that it bring forth Workes of Obedience SECT 7. CHAP. I. None can be iustified by their owne satisfaction
vpon God and play with his Iustice as the flie with the Candle let them take heed lest in the end they be consumed by it To leaue then these vaine Inuentions Let vs giue to God the glory that 's due to his name and so we shall well provide for the peace of our Soules Trusting entirely and onely vnto that Name of Iesus Christ. besides which there is not in Heauen or in Earth in Man or Angell any name Merit Power Satisfaction or whatsoeuer else whereby we may be saued And thus much touching the first maine branch of the matter of our Iustification namely Our owne Righteousnes Whereby it appeares sufficiently that we shall neuer be justified in Gods Sight Μόνῳ Ï„á¿· Θεῷ δόξα FINIS THE CONTENTS OF EVERY Section and Chapter in this Booke SECTION 1. CHAP. I. The explication of these termes First Iustice or righteousnesse Secondly Iustification CHAP. II. In what sense the word Iustification ought to be taken in the present controuersie and of the difference betweene vs and our Adversaries therein CHAP III. The confutation of our Adversaries cauils against our acception of the word Iustification SECT 2. CHAP. I. The orthodoxe opinion concerning the manner of Iustification by Faith and the confutation of Popish errours in this point CHAP. II. The confutation of the Arminian errour shewing that Faith doth not justifie sensu proprio as it is an act of ours CHAP. III. The confutation of Popish doctrines that other graces doe justifie vs and not Faith alone SECT 3. CHAP. I. Of the righteousnes whereby a man is justified before God that is not his owne inhaerent in himselfe that in this life no man hath perfection of holinesse inhaerent in him CHAP. II. No man can perfectly fulfill the Law in performing all such workes both inward and outward as each commandement requires against which truth Popish objections are answered CHAP. III. No man in this life can performe any particular good worke so exactly that in euery point it shall answer the rigour of the Law proued by conscience Scriptures reason and Popish objections answered CHAP. IIII. Three seuerall exceptions against the truths deliuered in this 3 Section SECT 4. CHAP. I. Iustification by workes makes voide the couenant of grace Of the difference betweene the Law and the Gospell Of the vse of the Law Of the erronecus conceit of our Adversaries in this point CHAP. II. Of Bellarmine's erroneous distinction of the word Gospell SECT 5. CHAP. I. Iustification by fulfilling the Law ouerthrowes Christian libertie The parts of our Christian libertie CHAP. II. Iustification by workes subjects vs to the rigour and curse of the Law SECT 6. CHAP. I. The reconciliation of that seeming opposition betweene S. Paul and S. Iames in this point of Iustification CHAP. II. The confirmation of the orthodoxe reconciliation of S. Paul and S. Iames by a Logicall Analysis of S. Iames his disputation in his second Chapter SECT 7. CHAP. I. None can be justified by their owne satisfaction for the transgression of the Law A briefe sâ—mme of Popish doctrine concerning humane satisfactions for sinne CHAP. II. All sinne is remitted vnto vs wholy in the fault and punishment For the onely satisfaction of Iesus Christ. Sect. l. â— 1. Rom. 8. 30. Heb. 9. Lib. 1. de Iust cap. 1 See luke 18. 14 This Man went downe to his house iustified rather then the other His prayer was for pardon God be mercifull c. For he went home Iustified i. e pardoned and absolued rather then the Pharisee Which is referred ad gratiam Regenerationis Tom. 2. tract 4. Cap. 2. Parag. â— Rom 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat liberatur sed sersus loci dâ—scrimen indicat 〈…〉 a Ephâ— 4. 24. Col. 3. 9. a Ephâ— 4. 24. Col. 3. 9. b 1 Cor. 3. 16. 6. 19. 2 Cor. 6. 16. Rom. 8. c Rom. 12. 5. 1 Cor. 12. 11. d Ioh. 15. 4. e Ioh. 4. 14. 1 Cal. Iustit lib. 3 cap. 1â— Rom. 8. 30. 〈◊〉 Ibid. Parag. 9. Sect. 2. â— â— â— Gen. Headâ— â— Cap. 7. Generall head a Gal. 2. 16. b Rom. 5. 1. c Rom. 28. d Rom. 4. 2. 3. 20. Gal 2. 16. Iam. 2. a Luke 7. 5â— b Mat. 9. 22. c Maâ— 10. 52. d Mat. 15. 21. e Mat. 7. 29. f Rom. 4. 20. g Heb. 21. 5 6. i Rom. 3. 24. k Heb. 1. 3. n Act. 6. 7. 6. 5. o 1 Tim. 3. 9. 4. 6. Virg. Georg. 1. p Gal. 3. 23. Act. 13. 38. Rom. 11. 6. 〈…〉 Thes. 48. 2. 3. pag 6â— c Aâ—tibell pag. 106. d Collat. cuâ— Sib. Lubber e Thesibu de â—ustific f Râ—monstrâ—nt In Cell Delphensi Art 2. Antith 2. Statuimus Deum Fidem noâ—iram nobis imputare per obedientiam eaâ—que nos in illa acceptos habere We are saued by grace thorough faith Ephes. 2. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Arg. Bell. b Lib. 1. cap. 13. a Lib. 1. cap. 2â— Nectamen est a Deo intus inhabitante per graâ—â—am Sanctificari sidextrinsâ—cus adâ—â—vante exitonte a Et Cap 13. pag. 311. H. a Feare Feare b Psal â—11 10. Pro. â— 7. Faith is radix a part of the tree Hope c Rom. 5. 5. d Heb. 6. 18. Loue. e Rom. 5. 5. a Rom. 5. 5. Repentance Reformation Not of Ahab or Iudas a Tom. 2. Tract â— cap. 3. Quest. 3. Bell. lib. 1. c. 14. 2 Arg. a 〈◊〉 antid â—onc Trid. Sess. 6 cap. II. b Cap. 15. eiuâ—dem Lib. primi 3 Arguâ— Bell. lib. 1 cap. 16. Allein durch â—en gsaubren Bell. quotes Luâ—beri Resp. ad duos Art ad amiâ—â—m quendam a Tit. 3. 5. 6. 7. b Rom. 3. 〈◊〉 c Rom. 9. 31. 32 How knowes Bellarmâ—ne that Bell. lib. 1. c. 19 â—ello cap. 16. a Bell lib. 1. â— 19. b 〈◊〉 Tom. 2 tract 4. cap. 2 quest 6. §. 15. c Bell. cap. 19 d As Adam a So Bellarminâ— cap. 19. answering that place Gal. 2. If righâ—teousnesse be by the Law then Christ dyed in vaine saith Nay seeing we are iustified by faith and workes following it Christ died to purpose that God might giue vs grace so to be iustified b Workes without grace doe not iustifie h Why because imperfect or because done by natures strength Not the later For then Adam not iustified Not the former forse all good works of the best are imperfect Sect. 3. c. 1. 2 Generall heads a 〈…〉 〈…〉 Conclusion Arg. a Rom. 3. Gal. 2. b Iohn 1. 8. c Verse 10. 2 Argument Pure in heart vndefiled 〈◊〉 the way 2 Cap. â— 3 Cap. 3. Proposition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen I my selfe b 〈…〉 c Iohn 1. 29. d Heb 9. 28. e Acts 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. f Micah 7. 19. a Ezek. 16. 2â— Apoc 1. 6. 1 Iohn 1. â—7 c Col. 1. 13. d Tit. 2. 14. e Rom. 6. 18. 2â— f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Heb. 4. 14 a Rom.
God in a word in the Renovation of his Facâ—lties Which what is it else but Sanctification or Regeneration or Conuersion Only stiled by that tearme of Vocation in regard of the meanes whereby it is ordinarily effected that is the preaching of the word He must needs coyne vs some new Mystery in Divinity who will perswade vs that some other worke of Grace is meant by Vocation and not that of Sanctification Therefore wee haue neither one Linke snapt out nor two shuffled together in this chaine of our Saluation But foure as distinct as vndivideable Election Sanctification whereto we are called by the Gospell preached 2 Thess. 2. 14. Iustification by Faith which is a fruit of Sanctification and Glorification The fourth place is that in the Epistle to the Hebrewes Chap. 13. 14. For if the blood of Bulls and Goats and the ashes of an Heifer sprinkling them that are vncleane sanctifieth as touching the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offered himselfe without fault to God purge our consciences from dead workes to serue the liuing God Hence they argue That as Leuiticall Sacrifices and Washings did sanctifie the flesh from outward Legall impurity so the Sacrifice of Christ doth purge the Conscience from inward spirituall vncleanenesse of dead Workes or Sinnes This purging of the conscience is nothing but iustification of a sinner Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be all of one meaning To which I answere That the Apostle in that Chapter and the next disputing of the vertue and efficacy of Christs death far exceeding the force of all Leuiticall Sacrifices the shadowes of it ascribes vnto it what could not be effected by those viz. eternall Redemption verse 12. purging of the conscience from dead workes verse 12. the putting away of sinne verse 26. The Sanctification of the Elect Chap. 10. 7. 10. made Heires according to the hope of eternall life In neither then of those places is our sanctification confounded with our Iustification but both distinctly declared as two seuerall partes of graces and meanes of the Accomplishment of our eternall Happinesse 'T is scarce worth the labour to examine those other Scriptures produced by our Aduersaries whereof some part doe directly crosse and the rest doe but onely in apparance confirme their assertion In generall therefore for them thus much wee confidently affirme that let the Concordance be studied and all those places examined wherein either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed in the Old or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament there will not one be found no not one in which those wordes carry any other meaning then that which we stand for viz. the clearing of a parties innocence questioned as faulty and blame-worthy Take a taste of some places 1 Iustification is sometimes applyed to 1. God when Man iustifies God As Psal. 51. 4. Rom. 3. 4. That thou mightest be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy saying and mightest ouercome when thou art iudged Matth. 11. 19. And wisedome is iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of her children Luke 7. 35. Luke 7. 29. And the Publicans iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being baptized with the baptisme of Iohn Can there be any other meaning of Iustification hereâ— but this onely That God is then iustified when his workes his wisedome his sacred ordinances being accused by prophane men as vntrue vnequall vnâ—ust and foolish are by the Godly acknowledged or any other meanes evidently cleared vnto all men to be full of all Truth Equity Wisedome and Holinesse 2 Man and that 1 Before Man in things betweene Man and Man When Man iustifies Man Deut. 25. 1. If there be a controversie betweene Men and they come vnto iudgement that the Iudge may iudge them then they shall iustifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous and condemne the wicked Isaiah 5. 23. Woe to them whâ—ch iustifie the wicked for a reward and take away the righteousnesse of the righteous from him Prouerb 17. 15. He that iustifieth thâ— wicked and condemneth the iust euen they both are an abomination to the Lord. 2 Sam. 15. 4. Oh that I were made Iudge in the Land that euery man that hath any suit or cause might come to me and I would doe him Iustiâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these many the like places to Iustifie is in iudâ— ciall proceeding to absolue a party from fault blame whether it be rightfully or wrongfully done Ezek. 16. 52. Be thou confounded and beare thy shame in that thou hast iustified thy sisters speakes God vnto Ierusalem in comparison of whose abhomination the sinnes of Sodome and Samaria were scarce to be accounted any faults They were Saints to her Of the Pharises Christ speakes Luke 16. 15. Yee are they that iustifie your selues before men but God knoweth your hearts That is You stand vpon the defence and ostentation of outward Holinesse and deeming it sufficient to make it appeare before Men you are holy without regard of acquitting the sincerity of your hearts before God 2 Before God where God iustifies Man Exod. 23. 7. The innocent and the righteous slay thou not for I will not iustifie the wicked by esteeming him as innocent and letting him goe from punishment Isaiah 50. 8. Hee is neere that iustifieth me who will contend with me saith the Prophet in the person of Christ signifying God would make it appeare that he was blamelesse for the rejection of his people the Iewes who perished for their owne and not his fault Rom. 5. 18. As by the offence of one iudgement came on all Men to condemnation So by the righteousnesse of one the free gift came vpon all men to the Iustification of life Rom 8. 33. 34. Who shall lay thing to the charge of Gods Elect It is God that iustifies who shall condemne 1 Cor. 4. 4. I know nothing by my selfe yet in this am I not iustified Hee that iudgeth me is God q. d. I haue kept a good conscience in my Ministery but God is my iudge though my conscience pronounce me innocent yet God is my sole Iudge that iudgeth me and my conscience Acts 13. 38. 39. Through this Man is preached vnto you the forgiuenesse of sinnes and from all things from which yee could not be iustified by the Law of Moses by him euery one that beleeueth is iustifyed By which places not to name more it appeares plâ—inly that Iustification is opposed to Accusation and Condemnation and therefore can signifie nothing else but the defence absolution of a persoÌ„ accused for an offender Which thing is so cleare and euident that it cannot be gaynsayed except by those alone who are wilfully blind and obstinately resolued to coÌ„tradict any truth that makes against their inveterate errors For our selues we may not nor dare not shut our eyes against so cleare Light nor ought we to be so bold wheÌ„ God hath
Hope If it be true viz. That which makes not ashamed Which is the Anchor of the Soule sure and stedfast that entereth within the Vaile It would bee knowne what difference the Iesuite will put betweene that Hope which is in a man before and that which is in him after his Sanctification If he say It differs onely in degree then hee grants t is the same in substance whence wee haue a faire position That man sanctified and vnsanctified is alike capable of the sauing graces of Gods Spirit The like we say for Loue of God if it be sincere and without dissimulation bred in the heart Vpon those spirituall considerations not onely of Gods Mercy in Christ but also of his Iustice and infinite Righteousnesse For so the Trent Fathers will haue this Loue to respect God vt fontem Iustitiae then we affirme this spirituall Loue is not to bee found but onely in those Hearts that are in some measure Regenerate and made spirituall In whom this Loue of God is shed abroad by the Holy Ghost that is giuen to them as the Apostle speaketh This Bellarmine is soâ—ne forced to grant yet he puts it off with a distinction No man can loue God perfectly with all his heart without the Holy Ghost but loue him he may imperfectly without the Holy Ghost dwelling in him though not without the speciall aide of God Whereto we answere 't is one thing to loue God perfectly and another to loue him truely To loue him perfectly is to loue him with all the heart all the soule all the minde all the strength which we grant no man can doe without the Holy Ghost but we also affirme that no man did or shall euer doe it in this life so long as there is lustfull corruption in him causing any the least auersion of his soule from God in any motion thereof So that if none haue the Holy Ghost abiding in them but such in whom Loue is thus perfected he must be confined with the Saints in heauen and not haue his dwelling with the faithfull on earth But if imperfect Loue of God be also from the Holy Ghost dwelling in the hearts of the Godly who loue God truely in vnfeigned vprightnesse of heart though in much imperfection by reason of sinne which diuerts the heart vnto other pleasures then it must be knowne of the Iesuite what he meanes by imperfect Loue. Is it false Loue such a meere naturall Man may conceiue vpon generall grounds That God is good the chiefest good iust holy and full of all excellency He will not say for shame this is a true preparatiue vnto Iustification Is it true loue but in its degree imperfect not so vigorous so vehement so hot as coales of Iuniper yet such as hath some strength and warmth of spirituall affection Then we require that these men will draw vs out a line by the Rule of the Scriptures and to tell vs how farre the true Loue of God may come without the grace of the Holy Ghost sanctifying the heart But after t is past such a degree then there is required the sanctifying grace of the Holy Ghost for it T will trouble their Mathematickes to describe vnto vs in what degree of Perfection that Womans loue was situated whose example they alleadge for a proofe of this point out of Luke 7. 47. Her sinnes which were many are forgiuen her for she loued much Can Bellarmine tell vs how much this was that so by that patterne we may know how farre men goe in the true Loue of God before they bee at all sanctified by inherent Grace For such wonders they would make vs beleeue concerning this penitent Sinner that when her soule was full of Faith and Loue to Christ her heart full of sorrow her eyes full of teares for her sinnes yet for all that she was a gracelesse vnholy person whose Loue and Faith and Sorrow came not from the sanctifying grace of the Holy Ghost but onely from free-will helped with some kinde of externall aide of God We haue not Faith to beleeue such Mysteries as these Nor yet in the last place can we conceiue how there should be true repentance with a sincere purpose of Reformation and obedience where the Heart is not changed and renued by the Holy Ghost That Godly sorrow and Hatred of sinne should spring out of a gracelesse heart that so holy a Resolution of Amendment of Life should be in an vnholy person be Assertions so contradictory and iarring that no Christian Eare can with patience endure to heare them We conclude then touching these dispositions vnto Sanctification that if these Graces be true they are parts and chiefe Branches of inherent Righteousnesse But if they be false and counterfeit they are not so much as Preparations therevnto So much of this first Argument wherein yet one of these 7 dispositions first reckoned vp is omitted viz. a Desire of receauing the Sacrament of Baptisme that is A Man that 's baptised in his youth afterward before he be Iustified must haue a desire to be Rebaptised For what is it for one baptised to desire to receaue that Sacrament againe This conceit is so absured that howeuer Bellarmine reckon it vp among the other Dispositions because of the Authority of the councell of Trent yet Becanus giues it ouer in plaine Feild numbring these fore naming sixe graces onely choosing rather to venter the Councells credit then his owne by defending an vnreasonable position 2 Argument If Faith alone doe iustifie vs then it may dâ—eâ—t when other graces are absent as well as when they are present For seeing the Vertue of Iustifing vs depends vpon Faith alone and that in this act it receaues no aide from any other grace It followeth that it needs not the coÌ„pany of any other grace as in the law of sense If the whole force of Burning proceed onely from Heat then where Heat is though there be no other Qualities yet there will be burning yea if Faith only haue force to Iustifie it will follow that it may iustifie not onely in the absence of other graces but in the presence of the coutrary vices For as the absence of other graces doth not hinder so the presence of other vices will not hinder Faith one jot in it office of Iustifying But t were absurd to affirme that Faith can Iustifie without other vertues with other vices Ergo The force of Iustifying is not in Faith alone To this we answere That this sophisme is fashioned vpon the same Block with the former that to Iustifie and Sanctifie are all one In which sense we confesse the Consequence is vnauoydable If Faith alone by it owne vertue and force did sanctifie then it would effect this not onely in the absence of other graces but in the presence of their contrary Corruptions and the similitude which we bring to illustrate our assertion would confirme that of the Aduersaries T is
that kind whereof his Aduersaries accused him His heart was vpright his life was innocent neither his Aduersares could make proofe neither did his conscience accuse him or God condemne him of these faults that he was charged withall Thus farre Dauid durst stand to Gods Iudgement that hee was innocent in those particular euils whereof man had accused him but it followes not therefore hee durst enter into iudgement with God and plead that God himselfe could find no fault at all with him Hee might haue many secret faults and imperfections euen in this most innocent passage of his life which neither himselfe knew nor his enemies could come to the knowledge of and therefore though he dare pleade his righteousnesse before God so farre as man can accuse him of vnrighteousnesse yet he dare not goe further to cleare himselfe against all that God may obiect against him Heare what himselfe saith in this case Psal. 139. 23. 24. Search me O God and know my heart try me and know my thoughts Speakes the Prophet this out of confidence that God vpon search and tryall shall finde no euill in his heart and thoughts No but out of holy desire that whatsoeuer euill is found in him may bee amended Hee knowes well that many things may be found faulty in him and therefore he stands not to iustifie himselfe but only sues for grace to redresse them adding in the next words And see if there be any wicked way in mee and lead mee in the way euerlasting 2 They proue that the workes of Men regenerate are not Sinnefull by the Scriptures which call them good workes and say that they are pleasing vnto God 1. That they are good Let your light so shine before Men that they may see your good worke Matth 5. 16. Charge the rich that they doe good and bee rich in good workes 1 Tim. 6. 18. wee are his workemanshippe created in Christ vnto good workes Eph. 2. 10. why trouble yee the woman for shee hath wrought a good worke vpon mee Mat 26. 10. 2. That they are also pleasing vnto God is apparant by these places Ye are made an holy â—riesthood to offer vp spirituall sacrifices acceptable to God by Iesus Christ 1 Peter 2. 5. In the Epistle to the Philippians the Apostle calleth their almes seat vnto him An odor of a sweet smell a sacrifice acceptable well pleasing vnto God Philip 4. 18. Againe To doe good and to communicate forget not for with such sacrifices God is well pleased Heb. 13. 16. Hence thâ—y argue If the workes of Men regenerate bee good and acceptable vnto God then certainely the Protestants erre in their Doctrine teaching that the best workes of Men are sinnefull for as much as Sinne is neither good in it selfe nor any way pleasing vnto God Who is infinitely offended at all iniquity Hereunto we answere That this Argument is nothing but a forward and wilfull mistake of our doctrine Wee teach that the best workes of the best men are in part sinnefull They thereupon cry out that wee take away all goodnesse from the workes of the godly and that wee account them to be in se. i. e. Ex natura sua damnable and mortall sinnes This is a foolish calumny of Men that cannot distinguish betweene the disease and the diseased Body but straightway conclude that the whole body it selfe is nothing else but a meere rotten vlcer because it hath swellings and sores in some parts of it Wherefore to vnfold their eyes in his point they are to vnderstand that wee make a necessary true distinction between That which is sinne and that which is sinnefull teaching that the good workes of the Regenerate be not sinnes though they be sinfull Wee explaine it thus That is to be called Sinne in its owne Nature which is the transgression of the Law in doing any act forbidden or in leauing vndone any act commanded by the Law The omitting or committing of any such act is properly in se ex Naturâ suâ a sinne Because it is directly and totally in the very substance of it against the Law As to pray to a false God or neglect prayer to the true God are both of them sinnes in their very proper Natures because both are forbidden by the morall law That wee call sinnefull which is for the maine substance of the worke conformable to the Law but it failes and offends against the Law in some circumstances required in the doing of it when the thing is done which the Law commands but noâ— perfectly in euery point as the Law commands it such a worke we say is not a sinne though it be sinnefull there is sinne in it but it is not all sinne This distinction our Aduersaries cannot but admit of as in the workes of the Heathen and Christians vnregerate so in the good workes of the Regenerate themseâ—ues Wee and they confesse that the morall Vertues of the Heathen were good and commendable in the substance thereof nor doe we thinke there is any men so deuoide of reason as to affirme that the Iustice Temperance Chastity Liberality of a Heathen are meere vices sinnes We all grant they were vertues but yet our Aduersaries themselues cannot affirme that they were euery way vertuous free from all spots and staines of Vice seeing they had neither faith sanctity from whence they sprung nor the glory of God at which they aimed Now as the vertues of the naturall man are in part vitious so the good workes of the Regenerate are in part sinnefull To fast to pray to giue almes with the like workes of Piety or Mercy we affirme and teach that they are good workes good in their nature and vse being such actions as the Law commands We know none of our side so farre gone with passion as to maintaine that a godly man sinnes because hee fasts prayes and giues almes as if those very acts were nothing but damnable sinne We detest such franticke opinions and if any of our Writers haue let slip such words as may giue occasion to our Aduersaries so to thinke of vs we doe not nor are we bound to iustifie euery hot and cholericke speech breathed out in eagernesse of disputation Good workes they be truly and verily good but they are not perfectly good When a godly man prayes he doth well but he neuer doth so well but he may doe better Nor dare any man in the world auouch that either the roote whence good actions come is purged by perfect Holinesse or the manner of doing them is so exactly kept in a precise obseruation of euery circumstance or the end in doing them Gods glory and Mans good so syncerely and truely aimed at that the seuerity of Gods Iustice cannot finde any the least failing in any of those things This is all we teach touching the sinfulnesse of good workes and thus we stand too as a most certaine truth And we say That this sinnefulnesse accompanying our good workes is