the Scribes and Pharisees yee shall in no case enter into the kingdome of heauen What righteousnesse doth he here meane Inherent questionlesse for he presseth such an vniforme obseruation of all the Commaundements as Saint Iames doth The Scribes and Pharises did as it euen seems then calumniate him as they afterwards did Saint Paul and the Pontificians do vs stil as a destroier of the Law because he reprooued their confidence in workes and sought to establish the doctrine of faith which we now reach Needfull in this respect was that eaueat Thinke not that I am come to destroy the Lawe or the Prophets I am not come to destroy but to fulfill them Whosoeuer therefore shall breake one of these least commaundements and shall teach men so he shall bee called the least in the Kingdome of Heauen but whosoeuer shall doe and teach them the same shall be called the greatest If by the kingdome of heauen he meant the kingdome of grace the argument is more strong then otherwise it would be howsoeuer strong it is and not impeached by this reply That such obseruance of the Commaundements as is here required is necessarie to sanctification or saluation not to iustification That it should be more necessary to one of these then to another implies a contradiction in the termes well expressed and equally compared as it doth vnto our Sauiours purpose to say that workes are lesse necessarie before iustification then after it A man in that he is iustified is the immediaâ—e heire of saluation at the least acquitted from the sentence of death now if we affirme such righteousnesse more necessarie after he is iustified then before we should in congruitie grant that workes win heauen and faith only deliuers from hell or granting iustification to be the passage from death to life eternall the addition of such workes subsequent as were not precedent could be auaileable onely to supererogate some excesse of glory for though wee stood still at the same point where iustification found vs wee should be infallible heires of glorie Or if faith without workes obtaine iustification hauing iustified vs shall it not much more without them lay sure hold on saluation and all the degrees of ioy that do accompanie it Suppose a man should die in the very instant wherein he is iustified none would doubt either of absolution or saluation Is he then saued with workes or without them If without them our Sauiours rule doth faile vs for this man enters into the kingdome of heauen without more strict obseruance of the Commandements then the Scribes and Pharisees vsed without any part of that righteousnesse whereof they in some measure were partakers If with them their presence is necessarie to iustification and in order of nature before it because necessary ere he can be capable of entrance into the kingdome of heauen as performance of euery condition is in nature precedent to the accomplishment of what is not promised without it Againe no man denies but faith inherent in order of nature goes defore iustification in that sence we take it yet iustifying faith necessarily includes such workes in it as Saint Iames requires at the least a preparation or immediate promptnesse of minde to do them and more then so was not in the worke of Abraham which he commends seeing Isaac vvas not actually facrificed but offered vp by faith vnfaigned to bee sacrificed and this worke or rather thus much of it did goe before iustification either as the cause doth before the effect or as the meanes before the end for as Saint Iames sayth he was iustified by it But that perhaps in his language and intent was no more then to bee declared iust So would I answere were I Aquinas his scholler and held iustification to consist in habituall righteousnesse or grace infused Thus Bellarmine very well expounds the like speech of Saint Iohn Hee that doth righteousnesse is righteous Because of his deeds or his workes No but by them he is knowne to be righteous For he is said to be righteous that doth righteousnesse as he that moues is sayd to be liuing or the tree good that beares good fruit yet is not the tree therfore good because it beares good fruit nor doth a man liue because he moues but contrariwise the one moues because he liues the other brings forth good fruite because good so in like manner he that doth righteousnesse is righteous yet not righteous because he doth righteousnes but he doth righteousnesse because he is righteous This answere shaped by him for Saint Iohn would haue better be fitted Saint Iames as the gloze which they put vpon S. Iames would not altogether so il beseeme Saint Iohn That he had meant the second iustification whereby a man receiues increase of grace and is more iust had been harder for vs to disprooue though most improbable for them to affirme But that S. Iames should meane this second iustification as the Trent Councell without any shew of probability boldly auoucheth is manifestly disprooued by his instance in Rahab for the first righteousnesse shee euer wrought was the receiuing of the messengers and sending them out another way and yet by this worke was shee iustified in that sence Saint Iames meant not in the sight of men but of God For the drift of his dispute is to shew that without workes no man can be approoued in Gods sight howsoeuer he may perswade himselfe and others Abrahams and Rahabs workes are but branches of that religion whose practices he had commended to those his disciples as pure and vndefiled before whom Man onely No before God euen the Father The religion it selfe he exemplifies by obseruance of the affirmatiue and negatiue precepts as in visiting the fatherlesse and widowes in their distresse and by keeping themselues vnspotted of the world Bellarmines instance in Abrahams workes euidently refutes their opinion that thinke workes onely declare vs iust his allegation of Rahabs kindnesse or hospitality more forcibly ouerthrowes the Trent Counsell and his owne imagination that Saint Iames should meane the second iustification whereby a man of iust becomes more iust then which nothing can be imagined more contradictory to the Apostles meaning For who can thinke he reputed them for iust whom hee called vaine men in that they had faith without workes the same faith notwithstanding seconded with workes had as our aduersaries contend made them iust not more iust then before for now they were first to become iust being before vniust and transgressors of the Lawe as the Apostle prooues in that they had respect vnto persons The iustification therefore he sought by Rahabs example to bring them vnto vvas if so vve distinguish the first iustification whereby of transgressors they were to become new men in CHRIST and inwardly righteous not in the sight of man but of God for whatsoeuer this Apostle denies of faith without workes he attributes to faith with workes Now it is graunted by
can the faith saue him The conclusion intended in both places as in that whole discourse was no more but thus No man may presume hee is already in the state of iustification or saluation vnlesse hee finde himselfe vnpartially deuoted vnto good workes of euery kinde Or albeit his faith haue once or twice shewed it selfe by his workes or readinesse to doe ods will he must not here let vp his rest or rely on what is past Abraham had obeyed Gods will once in leauing his fathers house and againe in cancelling his owne resolution for making his seruant his heire vpon Gods promise to make his seed like the starres of heauen his beliefe hereof was accounted to him for righteousnesse But did he thus iustified by faith cease to work No his faith by working became more perfect and improued his former approbation of being reputed righteous so farre as to be thenceforth called the friend of God And this was written for our instruction vt qui iustus est iustificetur adhuc that euery one which hath attained to morall hope of saluation should make his election sure by practise of such workes as perfect faith and enapt it for sure reliance on Gods promises Did Saint Paul then euer affirme that a man could be saued or iustified without such workes No he alwaies supposed them as a qualification most necessary in the party which expected finall absolution or benefit of Gods generall pardon In what sence then doth he say we are iustified by faith not by workes Not by workes ceremoniall Not by such as were the best that Abraham or Dauid euer did The forme of Salomons interrogation who can say I haue made mine heart cleane I am cleane from my sinne upposeth his father could neuer haue truely auouched thus much yea Dauid himselfe euen in his best daies and purest thoughts vnfainedly disclaimes all such purity or perfection as this briefe demaund to reserue others and the full handling of this to their proper place is for the present proofe sufficient k Who can vnderstand his faults cleanseme from my secret sinnes This assures vs there is another acception of iustification yet behind most frequent with Saint Paul to wit the actuall sentence of the iudge acquitting or absoluing or for finall absolution or actuall acquittance of the parties so qualified as Saint Iames requires And as we are not capable of Gods promises of eternall life or happinesse without workes and yet we apprehend them not by workes but by faith so this finall sentence of ioy and comfort is apprehended by faith alone although so truely apprehended it cannot be by parties destitute of workes nor doe we onely by faith alone apprehend the truth or deriue the benefit of diuine promises to our selues but by it alone though accompanied with all other sanctifying graces and attended with the whole traine of workes morall or ceremoniall we expect and pray the promises may be fulfilled not for our sakes or for any righteousnesse we haue in vs or can hope for in this life but only for the merits of CHRIST by his sole mediation and intercession 4. The seeming contradiction betweene these two great Apostles is hence easily and cleerely thus dissolued Saint Iames affirming we are iustified by workes and not by faith alone speakes of the passiue qualification in the subiect or party to be iustified or made capable of absolute approbation or finall absolution this qualification supposed Saint Paul speakes of the application of the sentence or of the ground of our plea for absolution the one by his doctrine must be conceiued and the other sought for onely by saith the immediate and onelie cause of both he still contends not to be in vs but without vs and for this reason when hee affirmes that wee are iustified by faith alone he considers not faith as it is part of our qualification inherent or the foundation of other graces but as it includes the correlatiue tearme or immediate cause of iustification wherunto it alone hath peculiar reference or continuall aspect This is that which in other tearmes some haue deliuered fides iustificat relatiue non effectiue aut formaliter faith iustifies relatiuely not formally or by way of merit or efficiency To this purpose he alleageth the Prophets testimony the iust shall liue by his faith Faith then makes him iust and iustifies him in that sence Saint Iames meant as it is operatiue but he liues by it as it vnites him to the Lord of life yea by it alone in as much as by it alone not by it and other parts of grace as ioint supporters he trusts in Gods mercies offered in CHRIST wholly relying on them not partly on them and partly on righteousnesse inherent That the Prophet in faith included this confidence and reliance vpon Gods mercies in CHRIST was a point vnto the iudicious Sasbout so cleere that if the Apostle in the first to the Romanes had otherwise taken it he knew not how they could be reconciled That so much imports in the tenth and eleuenth to the Hebrewes is euident and will so appeare from the very proposall of his speeches Cast not away therefore your confidence which hath great recompence of reward For ye haue need of patience that after ye haue done the will of God ye might receiue the promise For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him But we are not of them who draw backe vnto perdition but of them that beleeue to the sauing of the soule That Paul wheresoeuer he attributes iustificaion to faith alone alwaies includes the principall obiect of true faith as the sole immediate cause whereby of men iustifiable because actually partakers of Gods graces we become actually iustified or absolued his coment vpon these words of Moses Abraham beleeued God and it was counted vnto him for righteousnesse doth put it out of controuersie Was it therefore such righteousnesse as deserued absolution or reward Rather rewarded as such by gracious acceptance as is there implied Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not to the loiterer or idle person No to him that faithfully workes as Abraham did and yet seekes saluation onely by firme beleefe in him which iustifies the vngodly his faith or rather his faith thus set vpon it proper obiects is imputed to him for righteousnesses But the Iesuite demaunds when is it thus imputed After grace infused or whiles it remaines inherent or at the first infusion only Not after grace infused by which in his diuinitie he ceaseth to be impious Was Abraham then destitute of inherent grace before he belieued the promise concerning Isaac Sosome Romanists consequently to their Churches erroneous interpretation of scripture haue auouched whom Bellarmine dares not follow
them and shall his goodnesse in giuing them flake the feruency of our wonted desires or supplications when as we seeke grace onely to the end we may finde and truly taste his mercie Thou hast taught vs Not euery one that sayth Lord Lord shall enter into the kingdome of heauen but such as doe the will of thy Father which is in heauen and his wil as the Apostle witnesseth they only do which obey it in all things omitting no commaundement when occasion is giuen taking no occasion to breake or violate any Shall we then enter into the kingdome of heauen because we thus farre do thy fathers will and in some measure obserue his Commaundements Rather without such obseruance we shall not we cannot enter therein yet when we haue done all this wee are still vnprofitable seruants To what vse then doth our inherent righteousnesse or obseruance of Gods Commaundements serue vs If sincere that haue been and vnfaigned though imperfect yet the faith which brought it forth will make a sincere and faithfull plea for mercy in the day of triall in which he that hath been an hearer only and no doer of the lawe or hath done in part what God would haue done but not sincerely nor faithfully because it was his will and pleasure but out of humour naturall affection or hipocrisie shall cry Lord Lord and shewe many tokens of Gods loue and fauour towards him in hope to better this present sute for mercie yet shall not be heard Why Either because he neuer had any true pledge of Gods fauour or did not vse such as hee had aright because as his workes haue been such now are his prayers presumptuous vnfaithfull or hypocriticall such as cannot obtaine any other answere of God then that depart from mee I neuer knew thee It shall not boote him to make proofe that hee hath giuen his goods to the poore or his body to the fire that he hath healed the sicke cast out diuels and wrought other wonders in CHRISTS name vnsesse his faith haue quelled all trust all pride or glory in these gracings wholly set on Gods mercies in CHRIST from whose apprehension vnlesse these other acts or exercises though of mercie sprung they are not truely done in faith but springing thence we cannot be so ready to doe them as hauing done them to renounce all trust or confidence in them For whiles we compare these slender yet sincere effects of our loue and thankfulnesse to him with his infinite loue and mercie towards vs wheron true faith alwaies lookes whiles it conceiues them the sight of them causeth greater humilitie for the present more hearty sorrow for sinnes past then we could haue conceiued if wee had not done them as the sight of Zorobabels temple finished did make the auntients of Israell weepe because the perfection and glorie of the former was more liuely represented to their senses by this visible and semblable model then by the ruines meere absence or imperfect reparations of it To be able to sound the depth of many conclusions better then others can giues stayed and setled iudgements a more distinct and compleat measure of the knowledge they wanted then fantasticke or shallow wits can haue For this cause solid learning alwaies contracts verball knowledge and superficiall skill in any facultie dilates mens estimates of theÌ„selues puffes them vp with preiudiciall conceits of their owne worth And seeing all our knowledge in this life though of matters naturall and neere at and is euery way imperfect the increase of it is alwaies vnnaturall and monstrous vnlesse the more we know the better we know our imperfectious and be humbled with a more sensible feeling of our wants Now in as much as the fruits of life do neuer take so kindely as the fruites of knowledge in any sonne of Adam since he made that impious and crroneous choice and euery mans owne experience can teach him that his practique faculties or performances come still short of his speculatiue notions or apprehensions of what is good and fit to be done we are by this twofold reason enforced to take the vnfained acknowledgement of our imperfection in working and serious distrust both to our works and our selues as no way iustifiable or approueable in the sight of God but for the perfect and compleate righteousnesse of CHRIST IESVS for an essentiall branch of that vniformity before required in true and sauing faith The growth of these particulars is like the growth of twins the more firme and liuely faith we haue the better and more sincerely we worke the bettter and more sincerely we worke the more vnfaignedly and faithfully wee renounce all confidence in our workes and our selues the more faithfully we renounce all confidence in these the more caâ—tiestly we seeke after saluation only by CHRIST of whose allsufficient sacrifice and righteousuesse fully satisfactory of Gods law and meritorious of mercy our righteousnes inherent though imperfect giues vs a truer tast then vnbelieuers can haue Thus the weaker we are in our selues the stronger we are in Him 4. The former question about the vse of grace depends vpon another betwixt the Romanist and vs about the measure of inherent righteousnesse They make the encrease and growth of grace not to perfect but vtterly to abolish the nature of it by conuerting it into righteousnes inherent as well for quantity as quality acceptable of it selfe to God without his fauour or indulgence We as the name imports make it alwaies subordinate vnto gratious acceptance and seeing we take it onely as a pledge of diuine fauour whereof wee stand perpetually in need as it is first giuen so we desire it may be increased onely to the end we may more constantly and faithfully sue for mercie and seeke diuine approbation aright Of our edification in CHRIST faith is not the foundation onely but the roofe vnto which all other graces haue the same reference that Hur and Aaron had vnto Moses The best seruice euen charitie it selfe can performe is to vnderprop the hands of faith lifted vp vnto the throne of grace from which the sentence of absolution must proceed Directly contradictory to this declaration saith the Romanist faith iustifies onely as it disposeth vs to the attainment of charity which is the formall cause of iustification the complete forme of such perfect righteousnesse inherent as is the onely immediate cause of saluation Charitie though giuen for CHRIST is to him the Crowne of faith reaching heauen by it owne perfection to vs not charity onely but faith it selfe as it is part of our imperfect righteousnesse inherent is footstoole to it selfe in the act of iustification or whiles it pleads for mercy Nor vas any sonne of Adam for the least moment of time euer so righteous but the actuall mediation of Christ or interposition of his sacrifice secluded from his triall at the tribunail of Gods iustice he might besides all his other sinnes iustly haue beene condemned for not stirring vp
but would seeke to merit their fauour by gratefull offices It was extraordinary in this woman firmly to belieue as shee told the messengers but resting so perswaded a worke of no perfection to make her peace with the Israelites â—ad shee doubted whether their title vnto the land of Canaan had been iust or suspected Gods donation of it vnto Abraham to haue been forged by his successors as Constantines is by the baser Roman cleargy shee might without any iust imputation for want of loue or other good works haue aduentured her life amongst her neighbours in defence of her country Or had she vpon the Israelites misdemeanours distrusted their successe she might at last in worldly policy haue rather hazarded their future displeasure then incurred present danger of death or torture of her Citizens for harbouring spies But whiles she firmly belieues both that the Israelites donation was from God that they would certainly preuaile against her people though her entertainment and concealement of them were acts of kindnesse prudence and humanity yet their omission had been properly not of faith because impulsiuely they were from faith nor could they haue been omitted but through vnbeliefe or distrust vnto Gods promises Worldlings would haue condemned her not for vvant of charitie but for excesse folly rather had shee not done as shee was perswaded By faith then those workes become righteous which without it had been traiterous And if we respect not the cause of our knowledge but the thing knowne faith did perfect the workes the workes only made the perfection of faith knowne to men In this sense it is most true of faith what some misapply to iustification of mens persons workes iustifie and perfect faith not in the nature of the thing but in the sight of man to whom they witnesse the liuelihood and perfection of faith noâ— as causes but effects and signes of our iustifiattion they are not onely signes but conditions concomitant or precedent In the same sense are these other words of the Apostle to be vnderstood As the body without the spirit is dead so faith vvithout vvorkes is dead also For if a humane bodie want spirit breath or motion we rightly gather it wants life yet are breath and motion rather effects then causes of life But the schoole-men dreaming the holy Ghost had been scholler to Aquinas or some chiefe masters of their profession take the sprit in this place for actus primus as the soule by which wee liue and breath and hence they conceiued that grosse error which the Romanist now makes an article of his beliefe to wit that works animate or at least casually perfect faith as the soule of man doth his bodie And wheras Caluin most acutely and orthodoxally infers that if faith without works or charity bedead it is not properly but equiuocally called faith They reply workes or charitie do not informe faith intrinsecally as the reasonable soule doth man for so it would follow that as he is not a man but a dead trunk which hath no soule so it should not bee true faith but an image or dead picture of faith which wants vvorkes or charitie How then do they perfect faith Extrinsecally as the soule doth the body or other halfe of man which remaines a true body though no true man after the soules departure For application of this distinction they adioine when Saint Iames affirmes faith to be dead without workes he tearmes it dead in such a sense as we say a body is dead by the soules absence and yet remains a true bodie Whence sayth Valentian the sectaries haue furnished vs with an argument against themselues Rather this answere is contrary to Valentians and his fellowes assertions for were his illustration true and pertinent workes or faith should constitute one grace and qualitie as the body and soule make one man which no Papist dare affirme of the habite of faith and charitie being graces in their iudgements specifically distinct And Valentian who stands most vpon the former illustration expresly denies that charity much lesse workes can be any proper forme of faith either intrinsecall as the reasonable soule is of man or extrinsecall as whitenesse is of the body Some perfection notwithstanding Charitie giues to Faith in which respect it may by analogie to true and proper formes bee metaphorically said to informe saith The perfection it giues hee so expresseth that the Latine Reader by his words cited at full in the margine for I will not trouble the text with them may plainly perceiue hee was desirous to say somewhat but he knew not what Arias Montanus who better vnderstood Saint Iames his phrase by the analogie of faith and forme of wholsome doctrine then Valentian did himselfe or this fictitious analogie betwixt Charitie naturall formes interprets the former place in part to our purpose To liue as Philosophers say is to operate and vitall operation proceedeth not from the bodie but from the spirit nor doth â—â—e Apostle say workes are the spirit of faith where he speakes only of the appellation or name of life His meaning is that faith without workes is as truely reputed dead as the body without the spirit is rightly sayd as it truely is dead But if wee will not wrest the letter against the Apostles meaning but rather gently apply his words to his intent the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies onely breath or motion enspired from the soule for workes in their nature are operations and are more fitly compared to breathings or motions then to the substantiall spirit or soule or the faculty whence these flow which last in proportion best answeres to faith Now as the readiest waie to â—et breath in one fallen in a swound or raise one vp out of a dead â—it is to reuiue the spirits by which vitall motions are inspired and managed so the onely way to bring forth liuing workes or fruites of righteousnes is to quicken or strengthen faith which liuely in it selfe and able to performe it proper acts as firmly to apprehend Gods power iustice and mercie will vndoubtedly giue life to all other powers and affections and impell them to their proper functions The Romanist as ignorant as the Iew of this righteousnesse which is by faith preposterously seekes to make vs new men in Christ not by reuiuing faith which is as the animall spirit by whose influence works become vitall but as if one from this principle in nature man is dead vvithout breath and motion should seeke to bring men out of swounds or dead fits by blowing breath into them with a quill or making them moue by deuises so he grosely mistaking that saying of S. Iames as the body without the spirit so faith without workes is dead also hence seekes to raise vp such as die in Adam after the same manner we haue seene them raised which fall downe dead in an anticke first by wagging one arme then another vntill the whole body moue The anticke
IVSTIFYING FAITH OR The Faith by which the Just do liue A Treatise Containing a description of the Nature Properties and conditions of CHRISTIAN FAITH With a discouerie of misperswasions breeding presumption or hypocrisie and meanes how faith may be planted in Vnbeleeuers By THOMAS IACKSON B. of Diuinitie and Fellow of Corpus Christi Colledge in OXFORD Galat. 3. 7. Know yee therefore that they which are of faith the same are the children of Abraham Iohn 8. 39. If yee were Abrahams children yee would doe the workes of Abraham At London Printed by IOHN BEALE dwelling in Aldersgate streete 1615. To the right Honourable Sir ROBERT SPENCER KNIGHT Baron Spencer of Wormleighton the blessings of this life and of that other to come bee multiplyed Right Honourable THe imputations which from experience of more learned writers late mishaps I see now readie to befall mee will be especially two The one my presuming to augment the superaboundant number of bookes written in this age The other my not writing more exactly I must request your Lordship to stand betwixt mee and the later that I may deale the better with the former whose force if it come but single I can easily put off thus Did I not see such men as holde all additions to the number of bookes formerly extant altogether needlesse and superfluous continually ouerlading themselues with heapes of superfluities harmefull to themselues and others I should gladly entertaine this their dislike of these or former labours as a good oportunity to ease my selfe of future paines and to aduise my fellow Ministers hereafter to spare their pens But whiles these censurers after the example of most now liuing daily manifest their incredulity to our sauiours approbation of Mary by solicitous imitation of Martha a necessitie is laid vpon vs that be his messengers and a woe will befall vs if we doe not as well by writing as speaking by all meanes possible disswade this erroneous and sinister choice I may in this regard safely affirme that the argument or drift of this present Treatise cannot iustly seeme either idle or impertinent because it teacheth as the Reader in the issue will perceiue the extirpation of those impertinencies or superfluities wherewith most in our daies wilfully intangle themselues to be altogether necessary to the sure rooting right taking or iust growth of that faith which onely brings forth the fruites of life And this aduantage these present Comments otherwise weak haue of more accurate labours directed to the same end they are These as they discouer the danger of many incumbrances which vsually beset the waie of life to be much greater then it is ordinarily thought so they giue intimations withall of meanes more immediate and effectuall for their auoidance in as much as they deriue as well our alacritie in all good performances as all preseruatiues against wicked practises more directly and more necessarily then commonly a man shall find their deriuance from the essence or internall constitution of such faith as they describe That I handle not these points so accurately as I my selfe could wish much lesse so exactly as a iudicious Reader would require The best Apologie I can make must be borrowed from that I haue already made for the vnripenes of my first fruits published vpon the same occasion these are before their time Others besides my selfe haue taken notice of your Honourable fauours and kindnesse towards mee and secret consciousnesse how slow I am in priuate testifications of my dutie either by my pen or presence hastened the conception of this more publicke and durable pledge Which notwithstanding as if haste had maymed speede by ouerrunning it in the starting hath beene now twise as long in bringing foorth or rather in comming to publique light as it was in comming to the birth So long it hath been out of my sight that the blindnesse of such affection as Parents vsually beare to their owne broode newely brought foorth is quite abated To say it were ill fauoured or mishapen is more then anie Parent will conceiue of his owne off-spring Of such defects or blemishes as the accurate spectator will discrie in it verie manie diuerse I must confesse it naturally takes from the Father but manie withall from ill hap not to haue a Mid-wife neerer to set it sooner or at such time as he that gaue it such shape and forme as it first had might haue looked on But these are faults which I must seeke to amend when God shall blesse it with more brethren This as it is I must humbly intreate your Lordship to accept as an vndoubted pledge of my indeuours to make my selfe and others such indeed as wee are in Name altogether Christians of my sincere and heartie desire to shew my selfe thankefull to your good Lordship as to an Honourable fauourer and chiefe furtherer of my studies Being now to leaue it I would onely impart this language to it alwaies to pray for a Prophets reward vnto your acceptance of it in the name of a Prophets childe From my studie in Corpus Christi Colledge in Oxford Aprill 20. 1615. Your Lordships in all dutie and seruice THOMAS IACKSON A Preface contayning the summe the Vse and end of the Treatise following Beloued Reader OF that long worke I vndertooke some yeeres agoe whether well or ill so much is after my fashion done as were it well done might iustly be accounted more then halfe In these present Meditations conceiued in the sweetest calme of minde and purest vacation from any crosse or molestation my God for manie yeers had giuen me I haue endeauoured so to set forth the nature properties and vse of Christian faith as if thou follow my method in thy practise thou shalt neuer I trust haue iust cause to feare lest thy faith ripen too fast or proue vnsound at the root Now the auoidance of these inconueniences as in the preface to my first labours is specified was amongst others one principall occasion of my writing after so manie learned writers of this age What then I purposed concerning this Argument and some what more is at large exhibited in the Treatise following For thy better direction to trace my foote-steps throughout the principall passages thereof otherwise not so much beaten as many of the like Argument are may it please thee first to view my progresse in this short map or draught Aswell of our owne as forraine writers auncient and moderne I found the most more forward to vrge a certainety of beleefe as altogeather necessarie vnto saluation then clearly to teach how this certainety could possibly fasten vpon obiects not euident to the beleeuer such notwithstanding the obiect of Christian saith are held by them that hold it morl certain then the principles of any humane science In the discussion of this difficultie Section 1. Chapter 34. 5 I doe not much differ from that graund light of the English Church whose opinion had I been aware of it before this Treatise was conceiued might happily
or properties of true Faith Loue Fidelitie and Confidence with the manner of their resultance from it p 100. CHAP. 11 Of the diuerse acceptions of faith in Scriptures or Fathers of the Romanist pernicious error concerning the nature of it and charity whereby his in aginarie workes of merit necessarily become either dead apish or polluted p 110 SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them of the right vse of faith and other spirituall graces Pag. 135. CHAP. 10 The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention p 136 CHAP. 2 That our Assent vnto the first principles of Christianitie by profession of which the saith of auncient Christians was vsually tryed may bee to our owne apprehension exceeding strong and yet our beliefe in Christ no better then the Heathens that oppugned them that it is a matter of more difficultie to be a true Christian now then in the Primitiue Church did we rightly examine the strength â—pâ—r faith not by such points as theirs was tried but by resisting popâ—â—ar customes or resolutions of our times actully opposite to the most essentiall and vtmost as Idolatrie is to the remote or generall differences of Christian faith p 143 CHAP. 3 That we moderne Christians may hate Christ as much as wee do the memory of such Iewes as crucified him albeit readie if we were called to formall triall rather to die then openly to deny him or his Gospell what meanes are surest for iust triall whether wee be better affected towards him then these Iewes were p 163 CHAP. 4 That the fruits of righteousnesse if but of one or few kindes argue the stocke whence they spring to be either imperfect or vnsound of the danger that may come by partiality in the practise of precepts alike diuine or from difformitie of zeale that our Assent to generalities oftimes appeares greater to our selues then indeed it is from our pronenesse or eager desires to transgresse in some particulars p 174. CHAP. 5 That true faith is the soule of good workes that it equally respects all the Commandements of God and can admit no dispensation for non-performance of necessarie duties p 192 CHAP. 6 Of difficulties arising from the former discourses in the Protestants doctrine of iustification by faith without workes That faith is as immediatly aâ—t to doe good workes of euery kinde as to iustifie Of the diuerse accepâ—ions of Iustification That the iustification by workes mentioned by S. Iames is proposed as subordinate to S Pauls iustification by faith without works The true reconcilement of these two Apostles speeches contrarie only in appearance from the contrariety of their seuerall ends or intentions p 206 CHAP. 7 Of the differences betwixt vs and the Romish Church concerning Iustification or the right vse or measure of grace or righteousnesse inherent p 229 CHAP. 8 How far the Lawe must be fulfilled in this life of the regiment of grace of the permanencie of Iustification what interruptions it may admit how these must be repaired or in what sense it may be sayd to be reiterated That euerie sinne is against Gods Law though euery sinne not incompatible with the state of grace p 253 CHAP. 9 That firmly to beleeue Gods mercies in Christ is the hardest point of seruice in Christian warfare That our confidence in them can bâ— no greater then our fidelity in the practise of his coÌ„mandements That meditation vpon Christs last appearance is the surest method for grounding true confidence in him p 272 SECTION 3. Of the right plantation of Faith page 278. CHAP. â— That Christian Faith although immediately infused by God without any cooperation of man doth not exclude but rather more necessarily require precedent humane endeauours for the attaining of it p 279 CHAP. 2 That circumspect following the rules of Scripture is more auaileable for attaining true faith then the practise of morall precepts for producing morall habits That there may be naturall perswasions of spirituall truths and morall desires of spirituall good both right in their kinde though nothing worth in themselues but onely capable of better because not hypocriticall p 283 CHAP. 3 Of the fundamentall rule of Christianity to forsake all and denie our selues That the sincere practise thereof is a method more admirable and compendious for the attainment of faith then any Artist could prescribe the principles of Christianity being supposed That the want partly of instruction in the duties contained in it partly of solemne and publicke personall protestation for their performance is the principall cause of hypocrisie and infidelity p 282 CHAP. 4 That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their guiftes were better and yet his mercy iustly to bee esteemed greatest towards such as haue most excellent guifts by nature p 299 CHAP. 5 Our Sauiours Parables especially those Mat 13. Mark 4. Luk 8 most soueraigne rules for the plantation and growth of faith of vnfruitfull hearers resembled by the high-way side and stonie ground with briefe caueats for altering their disposition p 306 CHAP. 6 Of that temper which in proportion answeres to thornie ground of the deceitfulnesse of riches how difficult a matter it is to haue them and not to trust in them The reason why most rich men of our times neuer mistrust themselues of putting this trust in Mammon p 310 CHAP. 7 Of the antipathy betweene true faith and ambition or selfe-exaltation That the one resembles our Sauiours the other Sathans disposition Briefe admonitions for auoiding such dangers as growe from other branches of voluptuous life p. 317. CHAP. 8 Of the goodnesse or honesty of heart required by our Sauiour in fruitfull hearers of the ordinarie progresse from faith natural to spirituall and the different esteeme of diuine truths or precepts in the regenerate man and him that is not but sincerely desires to bee such vacancy to attend all intimations of the spirit to be sought after by all meanes possible That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inestimable pearle p. 331. CHAP. 9 That faith cannot excercise it soueraigntie our affections or desires vntil â—t be seated in the hart with brief admonitions for bringing it into his throne p. 346. Places of Scripture expounded or illustrated by Obseruation in the Treatise following ⸪ Out of the Olde Testament GENESIS Cha. 22 Verse 2 TAke now thine onely sonne Isaac whom thou louest c. Section 1. chap. 7. parag 5. Verse 12 Sect. 1. chap. 8. par 9. EXODVS Cha. 10 Verse 8 9 10 Goe and serue the Lord your God but who are they that shall goe c. Sect. 2. c. 8. par 5. Verse 26 Therefore our cattell also shall goe with vs c. neither do wee know how we shall serue the Lord vntill we come thither ibid.
differences or properties of apprehension or representation what any of them besides such clearenes or perspicuity as satiates the passiue capacity of the apprehensiue faculty should conferre vnto the certainty of knowledge or assent thence resulting is inexplicable Euen the most acute amongst the Schoolemen whiles they seeke to cleere this doubt doe but faulter or tautologize or finally confound the strength of adhaerence which ariseth from the worth or amiablenesse of the obiect with the certainty of perswasion or credence which is the proper consequent of cleerenesse in apprehension or representation 2. If it be replied that the certaintie of our beliefe depends vpon the authorities of the teacher the doubt still prosecutes the solution For either must our apprehension of his skill and fidelity be cleere and euident or else our perswasion of it remaines vncertaine and our beliefe at the best but conditionally certaine Notwithstanding it hath beene generally held in the schooles that faith is no euident assent because of obiects not euident or apparent vnto which tenent we did thus farre in the beginning of this worke subscribe that it was not directly euident which opinion whether it be true of all or of some principall obiects of our faith or how farre of any we are now further to discusse 3. The Romanist exacts a certaintie of Assent in the belieuer more exact then demonstratiue sciences affoord and yet makes diuine reuelations not onely not euident but ineuident and obscure the method of faith euen a labyrinth of obscurities And for ought I can perceiue this obscurity in respect of euery Article is a like to all euen whiles the Assent becomes most certaine and infallible Yet questionlesse whether the immediate ground of our Assent be euidence of truth in the obiect or some inferiour degree of distinct apprehension approaching thereto the growth of certainety in the perswasion is alwaies turbulent and preposterous vnlesse the apprehension of truth in the obiect growe more and more perspicuous and so come nearer and nearer to the nature of euidence properly so called Euery degree of certainty we get in beliefe not thus grounded is but a step to sorcery For what is the Sorcerers fault but that he belieues those things most firmly of whose truth he can haue no distinct apprehensions but some pretences of warrant from the authority of scriptures or practices of holy men therein recorded This grosse error in compounding faith of obscurity and exact certainty is one especiall roote of popery in graine as els where I am to shew And this certainty of perswasion which they thus enforce vpon themselues without proportionall encrease of euidence or perspicuity apprehended in the obiect hath the same proportion to liuely faith that stubborne foole-hardinesse vnto true valour Few of Iesuiticall instruction but are as aduenturous as most of Gods Saints haue beene were the causes they manage as good their motiues to vndertake them as euidently warrantable or their intensions as sincerely sound But the Iesuite or his Catechist nursing a conceit of obscurity in the obiect of beliefe to ground a title vnto merite for what reward were it worth to belieue an euident truth out of the stubbornenesse of his forced perswasions or violent certainty meeting with this vaile of darkenesse wherewith he purposely hoodwinks himselfe runnes vpon any mischiefe his Superiors shall designe him vnto as stoutly and boldly as blind Bayard rusheth into the battell which way hee should goe he sees not he cares not saue onely as his Rider spurs him or rather as the diuell driues him destitute of cleere ayme by the word of God he desperately flies like an instrument of battery whither his liuing rule of faith shall leuell him though it be to ruinate the state wherein hee was borne or ouerthrow that Church which gaue him Christendome 4. But a great deale more easie it is to discerne the grossenes of error come to full growth then to discouer the first roote whence it springs or assigne the originall breach betwixt it and truth commonly vnited in the same trunke like the two opposite branches of Pithagoras letter As much as in reason can be required of vs will be to guesse or giue aime as our custome is grosso modo leauing the exact designation of that Mathematicall point or angle wherein truth and error in this present busines are first diuided vnto more accurate eye-sights Seeing Euidence besides cleerenes or perspicuity directly and formally included in it prime and natiue signification collaterally drawes with it a conceit of such plenary comprehension of the obiect knowne as fully satiates our desire of its knowledge for euident wee hardly accompt that knowledge which leaues the apprehensiue faculty capable of further or better information then it already hath from the particulars which we desire to know In the first place it may be questioned whether that apprehension we haue in this life of obiects supernaturall though neuer comming to such full growth as may deserue the title of euidence may not ground a greater certainty thē that we haue of things les certain or credible in themselues yet euidently apprehended or rather exactly comprehended according to the ful measure of that certainty or credibility they haue For if certainty of Assent amount proportionably to the degrees of credibilitie inherent in the obiect distinctly apprehended by vs that Assent whose euidence is defectiue or imperfect in respect of its proper obiect containing as is supposed almost innumerable degrees of Veracity Certainty or Credibilitie may be more certa ne then the most exact and euident knowledge that can bee had of other matters the full measure of whose internall certainty or veracity containes fewer degrees then wee did apprehend in the former Of this assertion there could be no doubt were the apprehension of seuerall degrees in both a like cleere and distinct whence of such as hold the euidence of our Assent vnto reuelations diuine to be lesse then that wee giue to humane sciences many perhaps meane no more then this that the apprehension we haue of them in this life is for euidence very imperfect in respect of that which may bee had of them in the life to come whereas the euidence of some scientificall principles or conclusions mathematicall especially is already as great as it possibly can be ◠Thus some opinions seeming contrary may perchance bee reconciled with this distinction our assent to the truth of reuelations diuine is lesse then that we giue to conclusions in humane sciences if we compare either euidence as it is found in vs with the capacity of its proper obiect yet altogether as great if we compare the seuerall qualities or degrees of euidences onely betwixt themselues As 8 while it is compared with 7 is a greater number because consisting of more vnities yet the Octonary number applied to nine is lesse then the Septenary applied to seauen materiall numerables Or to illustrate our purpose by a comparison
how long or short while after he knowes not receiue for an inheritance and he went to it not knowing whither Yet comâ—e to his iournies end he might in wisdome haue requested eiâ—â—er better assurance or leaue to returne whence he came But the same faith which moued him to go he knew not whither binds him there to expect Gods leasure for the time when he or his seed should enioy the benefit of the bequest content in the meane time with what estate the diuine prouidence should allot him For by faith he soiourned in the land of promise as in a strange land dwelling in Tabernacles or as Saint Steuen more significantly notes God gaue him none inheritance therein no not so much as to set his foote in onely he promised that he would giue him a possession for his seed after him when as yet he had no child Long delay of accomplishing this promise might well occasion Sarahs distrust to proue the Mother of a mighty nation The tentations to withdraw her Assent from the speculatiue truth whereon it was set Gods power were not terrible grieuous or painful yet not so easie to be foiled because they had got fast hold within her Barren shee was by naturall constitution and no better then dead hauing so long out-liued the naturall time of bearing children but he that without her consent or knowledge made her gaue his promise for reuiuing her dead womb and she could not continue doubtfull of the euent without distrusting his fidelity that had promised By faith therefore she receiued strength to beare seed and was deliuered of a child when she was past age The ioifull issue of her beliefe may serue as an earnest to assure vs of what Christ hath promised I am the resurrection and the life he that belieueth in me though he were dead yet shall he liue and whosoeuer liueth and belieueth in me shall neuer die He that truly iudgeth Christ faithfull in this as Sarah did God in the former promise shall see life spring from death But faithfull herein hee onely iudgeth Christ that esteemes the faithfull execution of his will deerer to him then all the pleasures of this life which is neuer without the checke of death By such a faith only as arms vs with constancy in Christs cause against all the terrors that accompany this last enemy wee are to deale withall shall we receiue strength to conceiue that immortall seede whose fruite is ioy peace and gladnesse euerlasting 5. Or if we consider the date of Abrahams life almost expired in it selfe but extraordinarily renewed in young Isaac how much more welcome had his owne cruel executioner been vnto him then the execution of this commaundement Take now thy sonne thine onely sonne Isaac whom thou louest and get thee into the land of Moriah and offer him there for a burnt offering vpon one of the Mountaines which I will tell thee of But some happely will reply God neuer puts any child of Abraham to such a desperate point of seruice as this wherein notwithstanding what was required which some Heathens haue not performed vnto their false gods The manner of training vp the father of the faithfull as it were by degrees vnto this giues vs all to vnderstand that throughout our whole course of life wee should esteeme whatsoeuer is most deare and neere vnto vs as base and vile in respect of Gods fauour of whose coÌ„tinuance none are capable but by faithfull performance of his will All his commaundements are Mercy and Truth iust and good vnto the party that vndertakes them by liuely faith which cannot rate either declination of any euill or execution of good incident to mortalitie at so high a price as obedience of which in cases wherein it is vnquestionably due it is so rigid an exacter as will admit no dispensation no not in case of grieuous sicknesse or extreamity of death So soueraigne and high a hand it likewise hath in marshalling and ranking all our affections for Gods seruice that for an aged father to kill his onely child at faiths designement becomes an act of mercy in the slayer and an exercise of pitty vppon the slaine for good it was to young Isaac to yeeld vp his life in obedience to his Father willing in obedience to his God to take it from him As CHRIST is the Way the Truth and Life so in this act of Abrahams faith fore-shadowing his future sacrifice we see an entrance opened vnto the path which must lead vs vnto this maine way of life for thither we come by treading the foot-steps of our father Abraham The point of whose supportance in these tentations whereon all the motions of his will and other acts of his obedience reuolue as the dore vpon the hinges or the heauens vpon the poles was his firme Assent vnto the Article of Gods omnipotent power For the holy Ghost assigning the cause why he that had receiued the promises should offer vp his only begotten Sonne of whom it is sayd that in Isaac shall his seed be called sayth he considered that God was able to raise him vp euen from the dead from whence also he receiued him in a figure His beliefe as hath been declared was of an obiect vnseene perhaps vnheard of in the world before but grounded vpon an euidence of the pledge exhibited in Isaacks miraculous birth We that referre all that befalls vs vnto naturall causes or contriuances of our own or others wit neuer sensibly feeling the finger of God in the procurement of our good vsually faile in the performance of seruices conditionally annexed to diuine promises And albeit we pitch our faith where Abraham did his yet when stormes of tentations arise our sensuall desires draw it being destitute of firm grounds after them as ships in great winds do their anchors cast in loose grauell or stony chanels 6. Many of our times could discourse more plausibly of Gods omnipotency more distinctly vnfold the seueral branches therof and bring arguments to conuince deniers of it more forcible then Abraham could which cannot conuince their owne diffidence or distrust in easier trials because not accustomed to rely vpon Gods prouidence or to traine their affections to obedience in lesser matters Should the practice of some duty nothing so difficult or distastfull to humane affections but altogether as subordinate to the diuine power be enioyned vs by expresse commaund from heauen we would not directly deny that God were able to effect his will but question rather whether it were he that called vs or so perswaded with those in the Poâ—â— seeke a milder interpretation of the oracle Aut fallax ait est solertia nobis Aut pia sunt nullumque nefas or acula suadent Our cunning failes if oracles should counsell vs to ill They holy are and would not we should sacred reliques spill What should they cast their mothers bones behind their back God forbid sure the oracle had some other meaning Magna
better he had a cleered view of the recompence of the reward promised which enabled him to endure as well the want of earthly pleasures and contentments as the height of that great kings displeasure with such constancy as if he had seene him which is invisible and yet was in some sort seene by Moses so is faith of things to the naturall man vaseenâ— but in a manner seene by it 9. Scarse now one liuing would do as Moses did not one that would but should be censured not by worldlings only for a foole but by forward professors of truth for betraying Gods peoples cause if hauing such opportunity as he had of soliciting their good in the Court he should leaue his place to expect Gods prouidence or the priuate contentment of his conscience else-where But from commendation of his Faith the indicious reader may resolue not to troble his mind with such scrupulous cogitations as whether the faithfull albeit no such reward were promised were to indure as Moses did or whether as the Papists falsly lay to our great Worthies charge though others of lesse worth haue spoken somewhat indiscreetly intuition of reward pollute such workes as would be otherwise good if vndertaken onely because we know them pleasant to our God It is a truth most orthodoxall that the chiefe end of our best workes should be the fulfilling of Gods will or pleasure But let not any man hence take occasion by nice distinctions or curiosities to separate what God hath conioyned for his good will and pleasure it is to reward vs bountifully for well doing and to glorifie his name in our felicity nor can wee intend the accomplishment of his will or glory aright but as they are linked with his intention of good to vs. For surely he wils our life and happinesse more then our good deeds which but for the other he willeth not It was a slaunderous speech of an vngracious seruant to say his master reaped where hee had not sowen for our God lookes not for glory but vpon presupposall of good bestowed he neuer punisheth but for ingratitude neglect or abuse of his mercy or bounty The greatest praise we can procure him is to suffer our selues to be saued by the meanes hee hath thereto ordained and this hope of reward euen by his ordinance is that which strengthens the faith of his best seruants Or if thou thinkest that Moses faith was imperfect thy Sauiours beliefe or knowledge of his exaltation as man doubtlesse was not so Yet he as the same Apostle sayth for the ioy that waâ—â—et before him endured the crosse and despised the shame and hence is set at the right hand of God notwithstanding he did all things for the glory of his Father and because he knew it was his will so to doe of which will likewise hee knew it an especiall part that hee should propose heauenly ioyes as a counterpoise to vvorldly paine and sure hope of endlesse ioy as an antidote against transitory shame or disgrace Wherefore let vs also looke vppon CHRIST IESVS the Author and finisher of our faith and haue respect vnto the reward that we may endure with patience the race that is set before vs. 10. That the same faith so much commended by this Apostle was in respect of some obiects speculatiue or but an Assent of foresight of some diuine reuelations as true according to that difference betwixt Truth and Goodnes before handled is apparant from these instances By Faith Isaac blessed Iacob and Esau conc erning things to come By Faith Iacob when he was a dying blessed both the sonnes of Ioseph and leaning on the end of his staffe worshipped By Faith Ioseph when he was a dying made mention of the departing of the children of Israell and gaue commaundement of his bones In none of these did their Assent vrge them to any difficult painfull or dangerous practise it was to wrestle only with the naturall imperfection of mans vnderstanding or incredulity arising thence not from any direct opposition of sensuall or corrupt affection Greater difficulties there were to disswade the people from aduenturing to passe through the red-sea but after this accomplished without danger the miraculous fall of Ierichâ—es walls was not so hard to be perswaded to their posterity or vnto such as had heard what the Lord had done for their fathers Yet by firme Assent vnto this diuine truth as certainly future the City was destroyed and Rahab saued What should we more say for the time would be too short and the discourse too long to insist vpon the like in Gedeon in Baruc in Samson in Iephte in Dauid in Samuel and in the Prophets What victory soeuer these or other Saints of God obtained ouer themselues or their passions ouer the enemies of God his lawes or their country ouer men wilde beastes or other creatures our Apostle ascribes to faith For by Faith they subdued kingdomes not by belieuing they had ouercome before they fought but by becomming valiant in fight from firme beliefe that all victory was from the Lord of hosts to whom it was a like casie to saue with few or with many By the same faith but as fixed vpon the morall lawe or other meanes of saluation they wrought righteousnesse By the same faith they obtained the promises not by perswading themselues they had them already sealed but by practising the conditions annexed vnto them By the same faith they stopped the mouthes of lions quenched the violence of fire escaped the edge of the sword of weake were made strong The weomen receiued their dead raised to life others also were racked and would not be deliuered that they might receiue a better resurrection And others haue been tried by mockings and scourgings yea moreouer by bonds imprisonment They were stoned sawen a sunder tempted slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented 11. These last passages of the Apostle warrant the canonicall truth of what an author not canonicall relates concerning these heroicall sonnes and that more heroicall mother whose reolution best exemplifies the nature of faith hitherto described by S. Paul to be such as we haue defined an Assent vnto euery part of Gods service or euery diuine promise not only as true good simply considered but as much better to the party assenting than the fairest profers supreme earthly powers can make either for auoidance of pain or torments present or speediest aduancement to greatest dignities The first resolutely professes in the name of all the rest we are ready to die rather then to transgresse the lawes of our fathers Nor did his soule draw back or shrink at such sauage and vnmerciful vsage as would moue pitty to see it practised vpon a beast Euen to behold a flourishing tree first bereft of bark then of al the naked branches yet 〈◊〉 standing lastly the greene trunk downe and cast full of sap into the fire would be
as true and good whilest considered onely in themselues without oppositions of such matters as they much value So our Sauiour telleth vs that some when they haue heard receiue the word with ioy and for a while belieue but in time of tentation depart and Saint Iohn that euen amongst the Rulers many belieued on him By true and liuely faith rooted in the heart So Bellarmine would perswade vs or otherwise wee might make the Scriptures as a nose of waxe or alter the nature of sacred phrase as wee do counters in accompts Yet if they had in heart belieued vnto righteousnesse they had confessed with their mouth vnto saluation but sayth the Euangelist because of the Pharisees they did not confesse him least they should be put out of the synagogue And was not this to be ashamed of him and of his Gospell before men And whosoeuer is so affected belieueth not in that sense the Prophet speakes whosoeuer belieueth on him shall not be ashamed for vnlesse he acknowledge them in that day they shall not only bee ashamed but confounded with vnbelieuers yea the very reason the Euangelist giues why they did not confesse him condemns the Cardinals glosse either of great folly or impietie For sayth he they loued the prayse of men more then the prayse of God vnto which latter they had assented as much better had they so belieued as our Sauiour meanes when hee demaunds of the Iewes How can ye belieue which receiue honour one of another and seeke not the honour vvhich commeth from God onely Ere our faith become such as layes sure hold on life for of such in that place he speakes wee must Assent vnto the honour that comes from God alone as so much better then that we receiue of men that the later must seem as nothing in coÌ„parison of the former The same word beliefe oft-times is taken not only as it includes these last degrees or proper differences of Assent vnto diuine truthes but as it is accompanied with it essentiall properties or with such works as impulsiuely are from it though proper acts or exercises of other vertues faculties or affections whence they spring as from their naturall roote wherein they reside as in their natiue subiect The places are obuious to euerie one conuersant in Scriptures The like latitude of perfection whether from difference of essence or diuersitie onely in degrees knowledge or vnderstanding in the vse of sacred writers admits Nor did Saint Iohn in that speech He that sayth hee knoweth God and keepeth not his Commandements is a lyar contradict our Sauiour where he supposeth that many know their masters will and do it not For the disciple speakes of true and perfect knowledge the Lord of knowledge externall or imperfect The same analogie the Fathers retaine in the vse of beliefe or faith That the Pontificians can alledge their testimonies to proue faith may bee separated from works or charity is as little pertinent to the point in question betwixt vs and them as it would bee in the schooles to vrge the authority of late Philosophers that stones and mettals did not growe or that trees and plants had no locall motion against him that out of Aristotle did maintaine all bodies endued with life were capable of growth and diminution or all with sense of locall motion He that holds the former conclusions would account stones and mettals amongst bodies inanimate and trees and plants amongst vnsensitiue Now our question is not of euery sort or degree of faith but of that by which the Iust doe liue That no Father did affirme it should be without fruites or workes of holinesse is more then my small reading in them can secure me to affirme albeit reason I haue none to thinke otherwise but iust cause so to presume by the places our aduersaries alleadge so idle they are and impertinent Howsoeuer I dare vndertake for our assertion to bring three Fathers for one or testimonies thrice as many out of the best approued as any Iesuite shall do for his And because some of them scramble at some scattered sentences in Cyprians vvorkes or others fathered vpon him I will instance at this time in him especially the rather because he sealed the truth of his profession with his blood and had least reason to bee partiall for Faith against Charitie of whose abundance in his heart euery letter in his writings almost is a character yea so he esteemed of it that hee thought it impossible for him to prooue a true witnesse of Christ though dying in his cause if hee had liued without brotherly loue How doth hee say he belieues in Christ that doth not vvhat Christ hath giuen him in charge to doe Or how shall hee ataine to the reward of faith vvhich vvill not faithfullie keepe his Commaundements And againe Seeing to see Christ is our ioy nor can our ioy haue being vntill we see him what blindnesse of heart what mad nesse is this to loue the grieuances the paines and miseries of this world not rather to make hast vnto that ioy which neuer can be taken from vs Yet all this beloued brethren comes to passe because wee haue no faith because none belieues the truth of what God hath promised who is true whose word is eternally sure to belieuers If a graue man and of good note should promise thee any thing thou wouldst rely vpon his promise thou wouldst not belieue thou shouldst be deceiued or disappointed by him whom thou knowest to be constant in his words and deeds Behold God speaks to thee and â—ost thou perfidiously wauer through incredulity of minde God hath promised thee at thy departure out of this world immortality and eternity and dost thou doubt This is to be altogether without the knowledge of God this is to offend Christ the master of the faithfull vvith the sin of incredulity this is to haue a place in the Church and to be without faith in the house of faith The like hath Bernard who speaking of the victory that is by faith thus resolues flesh and blood moouing doubts to the contrary Perchance it may tempt some in that they see so many acknowledging Christ to bee the Sonne of God still entangled with the lusts of this world How sayth the Apostle then who is he that ouer commeth the world but he which belieues that IESVS is the Sonne of God vvhen as the world it selfe belieues this truth yea do not the very diuels belieue as much and tremble but I reioine Dost thou imagine that he reputes CHRIST for the sonne of God whosoeuer hee be that is not terrified with his threats that is not allured with his promises which obeies not his commandements and rests not satisfied with his aduise doth not such a one albeit he professe he knowes God deny him by his deeds Valentian notwithstanding would perswade vs that the Fathers when they say faith without works is dead would onely giue vs to
trickes of Monckes and Friers to cousen the people by making images wagge or seeme to speake may serue as an embleme of that imposture or Gull which Satan by Gods iust iudgement hath put vpon their subtilest wits in this argument These Couseners made the people ofttimes thinke some Saint had moued or spoken when a knaue did stirre the image or vent his own vnhallowed breath through it or about it and Satan makes them beleeue they are moued by the spirit of God in such actions as are not enspired by faith but thrust vpon them by his wicked Angels Workes of charity they esteeme all such as outwardly resemble the actions of Christ or his Saints though conceiued not by faith but vpon other motiues as motion infused by art may to the eye of man exactly counterfeit motion naturall This is a maine branch of that great mistery of iniquity For by this error as their faith is neuer reuiued so their workes though faire and pompous in outward shew and such as would be most pleasant vnto their God did they spring from minds and affections renewed by liuely faith being superadded onely to this dead faith neither can perfect it nor receiue perfection from it but become like sweet flowers vsually put vpon dead corps the sent of whose corruptions hinder they may for a time but surer at length to participate thereof then communicate their fragrancieto it 10 It is a contemplation very profitable to marke what troopes of errors may issue from one place of scripture mistaken and how priuate opinions conceiued through ignorance and conceiued by negligence are oftimes established by wilfulnesse of publike authority for who but a schooleman that considers morall propositions in scriptures as if they were mathematicall definitions or indemonstrable principles no whit dependent of what went before or comes after could not at first perusall haue obserued that Saint Iames had a purpose in that Chapter to taxe his pupils as well for want of true faith as of good workes yea the workes they did to be nothing worth becouse not wrought by faith had without all respect of persons or partiality in the Law of God But the Romanist not obseruing what is a point most cleare that vniforme fidelity or faithfulnesse in all commaundements of God is the very formall effect of that faith which was in Abraham and Saint Paul so much commends First takes that dead and vaine faith Saint Iames disproues to be the same with that Saint Paul so much commends and consequently to this error denies iustification by faith but as it is informed with charity which is as much as to say we are iustified by charity and not by faith and vnto these two errors annexeth a third most pernitious concerning the nature of workes which either not conceiued by such vniformity of faith as Paul requires or not managed by a paralel vniformity become altogether Iewish and their best righteousnesse that practise them like the righteousnesse of the Scribes and Pharises Lastly to reare vp a roofe euery way answerable to the foundation they leade vs from the Gospell vnto the Law and make the eternall couenant made vnto mankinde in Christ subseruiant to the couenant made with our first parents as shall be demonstrated against them in the Article of the last iudgement And what other consequence could one expect of this error whereto noe other could be paralell which makes Charity the forme or workes the spirit of faith yet that not onely their best priuate writers but their Church representatiue is tainted with this stupide heresie this decree of the Trent Counsell will serue as a testimony vpon record If any man shall auouch that as oft as grace is lost through sinne faith is alwaies lost together with it or that faith which remaines after losse of grace to be no true faith although no liuing faith or the man that hath faith without charity to be no Christian Let him be accursed 11. If these curses could hurt any Saint Paul should haue the fulles measure of them for questionlesse he neuer thought such faith as hee commended could remaine without grace or integrity of conscience Saint Iames I thinke should hardly escape vnlesse he would subscribe to this conclusion that the Diuell was a Christian And were Scotus Ockain or Swisset now aliue they would find all the Iesuites in the world play for these hundred yeares to hold the contrary and defend the Trent Councell in this decree For such faith as the Councell requires to make a Christian may be yea is in the worst kinde of Diuels albeit Valentian hath laboured to find this difference That faith without workes or grace is in men the gift of God so is not the faith of Diuels No more was this answere of his suggested by Gods spirit or the spirit of truth For not to question whether such dead faith as Saint Iames speakes of be the gift of God or no but rather supposing it were this argues a difference onely in the cause none in the essence nature or quality That God created wants in the beginning doth not argue they were of a more excellent nature then ordinary Lions not created but propagated by nature are now of And if the quality of faith be the same in the Trent Councels Christians and in Diuels Valentian doth rather wrong the Almighty in making him the Author of it in the one then prooue either it or his owne cause to be the better by saying it is the gift of God For though it be his gift and yet may be without grace or charity and without these of necessitie as vnfruitfull as the faith of Diuels both which Valentian grants it is no more auaileable to make a Christian then the faith of Diuels is Nay in that it may be without workes theirs is more fruitfull then it for as Saint Iames tels vs theirs workes feare and trembling in them were that faith which the Trent Councell makes the forme of a Christian so operatiue in it nature it could not be as is obserued before without workes or charity For if it wrought a trembling feare of his power it would worke a reioicing loue of his mercie and impell them as to auoid the stroke of the one so to embrace the gentle strokings of the other Their owne writers obserue that to feare God in the language of Canaan is to worship him and is it lesse to beleeue in him then to feare him To conclude what ancient father is there which should not be accursed if God did not blesse where these Trent Fathers curse For though their charity would not suffer them to depriue any professing true religion of that title wherein he ioied the name of a Christian because they knew not what faith they had in their hearts yet few of them but indefinitely auouch thus much That he falsly vsurps the glorious name of a Christian or faithfull man which is not faithfull in Gods commandement
them I leaue to the better experienced and more eloquent Pastors only of this I would admonish them that seeing the diseases are grieuous and the Patients strong it is not a milde and gentle medicine can worke their cure Much better they endured the smart of our reproofes though vnpleasant for the present then that they themselues when it shall come into their mindes to compare their resolutions and practices with their professions either made in Baptisme or renued vpon receiuing the Sacrament of Christs body and blood should out of the anguish of their soule and griefe of conscience take vp more bitter complaints then Iob or Ieremy euer vttered euen to detst the memory of that day wherein it was said a soule is added to the Church to curse the hands that brought them to this sacred lauer or lippes which there did promise or vow on their behalfe to wish hot scalding oile had beene powred vpon their heads insteed of the water wherewith they were besprinckled or that their foreheads had beene branded with some stigmaticall marke when signed they were with the Crosse in token they should neuer be ashamed to fight vnder Christs banner from whose tents notwithstanding their consciences witnesse they haue beene continuall fugitiues Doubtlesse the water which putteth away the filth of the flesh and is powred on vs as a pledge of Gods speciall fauour vnlesse by it the conscience which makes request to God be purified from these and the like dead workes of heathenisme will be a sore witnesse against vs Christians and solicit our deliuerance ouer to the euerlasting flame wherein the hypocrite and the periured shall aboue others be alwaies melted neuer purified 11. But if any man shall in this life purge himself from these he shal be a vessell vnto honor fit for euery good worke And God forbid we should take either any of these last mentioned or fowler practices for sure markes or signes of reprobation into which estate men are not drawne so much by multitude of sinnes past as by resolution to continue in them still which oft-times might be broken off and sauing Faith ingraffed in it place did not the Physicions of mens soules or others in charity bound to attend their brethren in their sicknesse giue them for dead or past recouery before their time In many appointed ouer seers of others well reformed in life and conuersation themselues there is a branch of Ethnicke incredulity or distrust of Gods prouidence vnder whole shelter the former weeds growe and prosper in inferiours For whether from a positiue error in opinion that whatsoeuer comes not to passe it was Gods will it should not come to passe we gather it is not his pleasure things long amisse shold be amended or that the christian world should grow better then it hath bin but rather worse worse or whether from a want of consideration or apprehension of his peculiar assistance promised to such as are gathered together in his sonnes name or perhaps by both meanes so it vsually comes to passe that good motions for reformation of whatsoeuer is amisse are no sooner proposed but the wiser or better experienced in the world men are or would be thought the readier they are to except that the same or like hath beene before attempted by men of farre greater place wisdome and experience and for vs to seeke the establishment of what they vpon better opportunity haue giuen for lost and desperate were to disparage their sufficiencie and arrogate too much to our owne Duties very acceptable vnto God and most necessary for time and place I haue knowne altogether neglected vpon like suggestions when as the voices of such as out of this politike humour did dash the motion without any trouble losse aad danger in the world vnto themselues without any contradiction or disturbance of other suffragants might with the generall applause of all indifferently affected and the best contentment of the greater part to be reformed haue fully ratified what was proposed Thus partly from a willingnesse to conforme our selues vnto the world partly from a perswasion that it is sufficient to reforme our selues not necessary to seeke the reformation of others we canuase secretly for the Prince of darkenesse and strengthen the faction of the world and flesh seeking as it were a maior part to disanull the Apostles Canon as out of date in our daies Greater is hee that is in vs then he that is in the world But had our predecessors beene daunted with such politike surmises or suspitions Christianitie had neuer preuailed against Heathenisme whose obiections against it were the selfe same our worldly wise men now bring against all attempts of reformation and because they are of the world the world â—eareth them and being Professors in shew deceiue manie honestly minded 12. Finally let the Christian Magistrates and Ministers pretend what other cause they list from their ignorance of Gods mercie and goodnes and want of faith it is for the most part that the people are so bad Neither haue that confidence in their God they ought but from an opinion in it selfe most true that God in these daies vsually workes by ordinary meanes or second causes we come to relie more on the appearances we see in them then on his fidelity and truth that is inuisible Were wee but as well acquainted with the fundamentall points of our profession as other professors are with theirs we mighted escrie it was the politician that foolishly dreames hee can mould states in his braine and Paracelcus-like giue life immortall to humane bodies polliticke which still spoiles the fashion of the Christian world by taking vpon him to be a grand Physician where he should be but Gods Apothecary or to be architect or chiefe plotter of those edifices wherein he should be but a labourer or handworker continually expecting the direction and instruction of that Maister builder which laid the foundation in Sion We our selues often know the matter or staffe whereon as also the tooles wherewith we see Artificers worke yet cannot learne their skill or cunning but should be ill fauouredly serued if wee tooke vpon vs to make those vtensiles our selues which they doe for vs. Thus albeit the instruments or inferiour agents God vseth to effect his will bee conspicuous and apparent his wisdome notwithstanding in their disposall or contriuance is incomprehensible to flesh and blood and it is a madnesse to thinke the like secondary meanes should alwaies produce the same effects But did the present dressers of Christs vineyard first sincerely renouncing their owne as firmely assent to the wisdome of God as the first planters did vnto his power in producing miracles they might see though not so quickely yet as certainely fruits of their faith not properly miraculous but to the wisdome of the world vntill the euent did work the truth altogether as strange and incredulous as the others did This part of the world wherein we liue with others adioining should in
Christ is not worthy of him Yea he forsakes him in not disclaiming them in vniust courses Euen amongst men to professe greatest loue to one and take part with another in causes which equally concerne both and both alike affect is in the mildest censure it can admit a breach of friendship or forsaking of his friend Yet who can be so neere a friend to vs as our Redeemer is to truth what can they whom we loue best on earth so much affect as he doth equitie and righteous dealing Is it then hyperbolicall to affirme or rather hypocrisie either in heart or word to denie that he which for loue to his friend pâ—ruâ—rts equity transgresseth the common rule of charitie and ouerthrowes iudgement especially of the sonnes of affliction openly denies Christ who is alwaies the principall in euery controuersie of right or wrong alwaies more offended with vniust grieuances then the parties grieued are euer better pleased with doing right then he to whom right is done 5 Others againe through heat of blood or greatnes of spirit aduenturous or otherwise prodigall of life for purchase of fame can with ioy imbrace such dangers in Christs cause as would much daunt many good professors In perswasions of zeale hence grounded they might perhaps die in battell against the Infidels or in the Romish inquisition and yet doe no more for the Sauiour of their soules then they would for a strumpet or some consort of bodily lust or then malefactors haue done one for another And it is a miserable kind of martyrdome to sacrifice a stout body to a stabborne minde yet besides the vanitie of the conceipt or ouer esteeme of their owne faith or vncharitable censures of others frailties in like difficulties the very nursing of this resolution vpon these motiues disenables them either for the right fruition or resignation of life vpon others more acceptable to the Lord and giuer of life Few thus brauely minded but are more impatient of life or death attended on with disgrace of the most or such as they expect should be propagators of their fame more impotent then others to resist contempt or set light of publike scorne Howbeit the strength of faith rightly Christian is better tried by valour passiue such as appeared in our Sauiour when he willingly submitted himselfe to the taunts mockes and abuses of his enemies then by valour actiue such as Peter shewed when he smote of the high Prists seruants eare the cause in generall was most iust and the resolution bold hauing not one for three to mainetaine the quarrell but Peter at this time was more fit to make a souldier then a martyr for which seruice secular souldiers are for the most part meaneliest qualified All the circumstances of the story notwithstanding perswade me it was resolution truely noble and Christianly valourous as proceeding from liuely faith in that French Souldier who for his zealous profession of reformed religion adiudged with others to the fire and in lieu of all his good seruice to the King and state hauing this grace bestowed vpon him that he should goe to the stake gentleman-like without a with demaunds the reason why hee might not be permitted to weare such a chaine as his fellowes did esteeming this rebuke of Christ more glorious then the ensignes of Saint Michaels order Such vncorrupt witnesses of Christ were these Aluigeans mentioned in the second booke which neither out of stubborne humour of contradiction nor hope of celebritie amongst men but out of sincere loue vnto the truth gaue euidence for the recouery of Christs Gospell concealed and prescribed against by the iniquitie of former times But in Saint Cyprians time the solemne memoriall of former martyrs and that high accompt which Christians made of Confessors that had escaped did bribe others to giue testimony vnto Christs name desirous to die the death of the righteous out of loue indeed but not of that iust one but of fame and vaine glory Against this poison that religious Father and holy Martyr prepared this antidote following which I esteeme so much the more because of the good effect it wrought in himselfe Christ bequeathed peace vnto vs enioyning vs to be of one heart and one minde the league of loue and charity he commanded should be inuiolately kept He cannot approue himselfe a Martyr that holds not the band of brotherly loue and againe He is a confessor but after confession the danger is greater because the aduersary is more prouoked He is a confessor in this respect he is more stricktly bound to stand for the Gospell as hauing through the Gospell obtained greater glory of the Lord. For the Lord hath said it to whom much is giuen of him much shall be required and more seruice shall bee exacted of him on whom more dignitie hath beene bestowed Let no man perish through the confessors example let no man learne iniustice insolence or perfideousnesse from his manners He is a confessor let him be humble and meeke let him be modest in his cariage that as he is entitled a confessor of Christ so he may imitate Christ whom he consesseth for he hath said He that exalts himselfe shall bee brought low and his father hath exalted him because he humbled himselfe here on earth albeit he were the word the power and wisedome of his father and how can hee loue arrogancie which hath enioyned humility by his law and hath obtained a name aboue all names of his Father as a reward of his humility 6. Non sanguis sed causa facit Martyrem It is not the blood but the cause that makes a Martyr was a saying subscribed vnto by orthodoxall antiquity and since approued by the ioint consent of all truely religious I may adde it is not the cause or profession of whose truth and goodnesse men rest strongly perswaded but the grounds whereupon they imbrace it or motiues inducing them to giue testimony to it which makes their death acceptable vnto God Christ requires we keepe our bodies without blemish or purifie them by repentance if they haue beene spotted with the world ere we offer them vp in sacrifice vnto him He that truely Assents to the greater and more terrible of worldly euils as good and fit to be sustained in his cause will questionlesse suffer and sustaine grieuances of lesse weight at his request Now he that commands vs to deny our selues rather then him before men exacts of vs that we confesse him by integritie and fidelity in his seruice by abstinence from vnlawfull pleasures of what kinde soeuer none of which can bee so deare to vs as is life which he that for his sake renounceth by faith would by the same renounce all pleasures incident to it For he that faithfully obaies in the greater and more difficult will doubtlesse performe like obedience in the lesse We know saith Saint Iohn that we haue passed from death to life because we loue the brethren he that loueth not his
brother abideth in death vnlesse out of this loue as iointly respecting our brethren we lay downe our liues in loue or testimony of the truth we doe not rightly confesse CHRIST nor die in faith for whosoeuer hateth his brother is a murtherer And as he addeth hereby perceiue we the loue of God because he laid downe his life for vs. but whereby shall we perceiue our loue to him if we doe as we ought and we ought as it followeth to lay downe our liues for the brethren Not onely to redeeme many of them if that were possible from a bodily death by dying for them but rather to encourage euery one by our examples to embrace the truth and confesse CHRIST before men whether by life or death whether by profession of truth or practise of workes commanded as occasion shall be offered He that requires vs to lay downe our liues for their soules will looke we should distribute our goods to relieue their bodies otherwise to die for them is no true testimony of our loue to CHRIST for who so hath this worlds goods and seeth his brother hath neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Againe though we feede the poore with all our goods and yet haue not this loue to lay downe our liues for the brethren it profiteth nothing and though we giue our bodies to be burned for them and haue not this other part of loue to feede them or those attributes of it in the same place expressed by the Apostle as long sufferance kindnesse without enuie without boasting without pride without disdaine without exaction of our owne with placide affections neither prouoking nor easie to be prouoked but reioscing in truth and detesting iniquity with viformity of faith hope and conscience it profiteth nothing For as hath beene obserued before consideration of what CHRIST hath done for vs must bring foorth in vs the same minde that was in him a minde to doe his fathers will in euery point alike sincerely but with greater intentions or alacritie as the occasions or exigence of seasons shall require Sometimes we may more faithfully confesse his name by standing for some branch of truth no generall point of saluation in opposition to men of contrary mindes with whom we liue whose proiects tending to the dishonour of Gods name and preiudice of his dearest children we may hinder then by professing all the articles of true religion vpon the enemies racke or witnessing some principall truth before the fagot 7. Besides the obhomination of the causes they maintaine great presumptions or rather strong euidences there be many of their corrupt mindes whom the Romish Church in latter yeares sets footh for Martyres to the world First the Diuifications ascribed vnto them as their enrolements in the catalogue of former Saints inuocations adorations of their reliques and the like would haue mooued most heathen Romanes or Egyptians to haue aduentured on greater dangers or indignities then they are put to for one of their foolish Gods an ape a serpent or a crocodile Yet these men not inconsequently I must confesse vnto their magicall conceipt of faith and holinesse imagined by them in dead workes thinke their blood shed in the Catholique cause shall wipe away their actuall sinnes as clearely as the water of baptisme by their doctrine doth originall And as that sweete relator of his fruitefull obseruations in matters of religion hath ascertained vs that Italians are vsually imboldned to sinne because they must haue matter to confesse so men of great place and authority in this land would not suffer vs retired students to be ignorant that some seminary priests haue purpoposely giuen the raines to fleshly lusts vpon confidence the executioners knife should worke a perfect circumcision or the fire purifie their polluted members at the day of execution Or in case they neuer felt the seuere stroake of iustice yet their constant resolution to suffer and daily expectation of being called vnto this fiery triall should serue as a cloake to couer those impuriâ—es which the purity of CHRISTS blood shed vpon the Crosse such is the abhomination of their hypocrisie without perfect inherent righteousnesse cannot hide So farre too many of them are from sobriety meeknes and humility those other qualifications required by Saint Cyprian in true Martyres that the gift of impudence scurrility and disdaine serues no home-bred malefactors halfe so well in the time of their durance or whilest they are brought before the face of authority or arraigned at the barre of iustice as it doth them as if they would giue vs to vnderstand that the marke of the beast spoken of by S. Iohn had some such especiall vertue as these characters traiterous Gowry brought out of Italy which stopped his blood from running out after his body was runne through as this doth theirs from appearing in their foreheads for onely to blush they are ashamed euen whilest they pierce through their owne soules and pollute their country aire with hideous forraine blasphemies but in re mala animo sâ—vtare bono iâ—uat a good face put vpon a bad matter ofttimes auaileth much yet with men not with God vnto whose mercy I leaue such as affect to bee Pseudo-martyres beseeching him of his infinite goodnesse to alighten their hearts that they may see at length the abhominable filth of that Idole to which so many parents in this land are desirous to sacrifice their dearest children and these men their very soules But oh Lord stop the infection that it spread not from the dead vnto the liuing 8. But leauing this huge lake two no small sinckes of hypocrisie I haue espied from whose noysomenesse many otherwise well affected scarce are free but into which Lord let not my soule descend for their euâ—cation is into the bottomelesse pit The one an opinion there can bee no fit matter of martyrdome in a state authorising the free profession of that religion which amongst many we like best and left to our selues would make choise of The other which in part feeds this is a perswasion that meere errors in doctrine or opinion are more pernitious then affected indulgence to lewd practises or continuance in sinfull courses or open breaches of Gods commandements These are teliques of Romish sorcery which puts an abstract sanctity in the mathematicall forme or superficial draught of orthodoxal doctrine as it is in the braine though deuoide of true holinesse in life and conuersation or good affection in the heart and hence accompteth heresie that is euery opinion different from the tenents or contrary to the practises of their Church a sinne more deadly then any other and which in their iudgement doth vtterly depriue vs of such faith as they maintaine though that no better if not worse then diuels But if we recall what hath been hitherto discussed First That Christian faith is an Assent vnto diuine reuelations not only as true in themselues
Of Bellarmine therefore we demaund why Saint Paul should instance in Abraham his purpose being as he and all his fellowes agree onely to shew that the first iustification is not attained by workes but by faith For inferring this conclusion the iustification of Rahab had beene more sit for in Saint Pauls dialect shee receiued the messengers by faith being as Bellarmine graunts destitute of all grace before But thus he answeres As Paul when he spake of the first iustification brought the example of Abraham which belonged to the second to prooue a maiori that no vniust man is iustified by workes without faith seeing iust Abraham was not made more iust by works without faith so Saint Iames when he spake of the second iustification where by a iust man becomes more iust brought in the example of Rahab which was per tinent to the first iustification where by an impious or vnregenerate man becomes iust to shew a maiori that a iust man is made more iust by workes and not of faith onely seeing Rahab of an harlot was made iust by workes not by faith onely For it is very probable shee was not onely an harlot but an infidell before such time as shee receiued the messengers but from that time to haue beleeued in God as being prepared to iustification by that worke of mercy yet so as that good worke done by faith was not simply meritorious of iustification but imperfectly and by way of congruity 5. Surely this Authors ill will vnto vs was greater then either the loue or reuerence he bare vnto Saint Paul vpon whose words least they should seeme to fauour our cause too much he labours to foster a meaning as ridieulous as thwart and contradictory to his purpose as the Diuell himselfe could haue deuised howbeit to acquit himselfe from suspition of partialitie or particular spleene against Saint Paul he spares not to father a sence and meaning altogether as foolish vpon Saint Iames as if the like palpable abuse offered to him had beene a satisfaction sufficient for the wrong done to his fellow Apostle The reader in the meane time cannot but hence take notice vnto what miserable plunges our aduersaries in this point are put when the sonnes are thus enforced violently to sumble against their mother fallen by dashing against the stone of offence to men Iewishly minded but the onely sure foundation of life to such as seek saluation aright as also how one absurditie suffered to passe by publicke authority imboldens inferiors to forge licences for a thousand The Trent Councell ignorant of any better hath giuen faire hints vnto her children for reconciling the former seeming contradiction betwixt S. Paul and Saint Iames as they expresly doe That S. Paul when hee affirmes we are iustified freely by faith without workes must be vnderstood of the first iustification whereby wee receiue grace without any worth or merit precedent S. Iames when he affirmes we are iustified by workes and not by faith alone implies the increment of grace or righteousnesse in the godly But what had Saint Iames to doe with this second iustification when as the parties whom he proposed to refute had altogether erred from the first Did hee intend they should accumulate iustifications as we doe degrees in schooles and be twise iustifyed at once Suppose hee did yet must the second iustifycation go in order before the first Or admitting hee spake ambiguously or indeterminately of both and authorized the Church when any controuersie should arise to dispose of his voice for either as shee pleased yet what instance could worse be fit the second iustifycation whereto the Romish Church applies his meaning then Rahab who til that time as Bellarmine grants was not onely an infidell but an harlot and therefore an impious person destitute of grace and if she were iustifyed or obtained the grace of iustifycation by this work done in faith without grace as the same writer glosses vppon this text how shal we reconcile him to the Romish church which hath peremptorily determined that the grace of iustifycation is not obtained by workes and to this purpose cites that of Paul If it bee grace then is it not of workes otherwise grace should be no grace Vnto this difficulty which thus diuides the tongs of Babell our answere is casie and consonant to the perpetuall voice of Gods spirit Rahab was iustified according to Saint Iames his minde this is presumed as iust or iustifiable as well by workes as by faith because her workes were a necessarie part of that inhere â—t righteousnesse which must be in euerie one that liues by faith for though wee liue by faith onely yet onely the Iust so liue This no way contradicts Saint Paul because she did not seeke saluation by workes but did therefore worke that shee might lay sure hold on Gods promises onely by faith which is alwaies as vnable or vnapt to iustifie to sue for grace or apprehend Gods mercies aright as it is to work when occasion is offered More repugnant is this distinction of iustification first and second to Saint Pauls minde or purpose or suppose though he did not entend or acknowledge it his discourse notwithstanding might admit of it there is lesse reason why his words should be retracted as Bellarmine doth to the first iustification then why those words of S. Iames of works a man is iustified and not of faith onely should be extended to the second or if Pauls might in part be appliable to it Dauid and Abraham which he makes the maine ground of his dispute are the most vnfit instances that could haue been chosen in all the Scriptures Abraham our aduersaries grant was iust before his beliefe of that promise which was imputed to his for righteousnes yet then reiustified not by workes though not without faith as Bellarmine minceth but by faith without workes as the Apostle strongly and peremptorily inferres For to belieue Gods promises concerning the birth of Isaac was the sole act of Faith yet by this act was Abraham iustified not the first time as Bellarmine grants Wherefore Faith without workes did iustifie him the second time vnlesse hee take iustification otherwise then S. Paul there doth And if this verie same Scripture which sayth Abraham belieued God concerning Isaacs birth and it was imputed vnto him for righteousnesse were as Saint Iames auoucheth againe fulfilled in the offering of Isaac he was iustified the third time onely by belieuing God not by his worke neuer accomplished if wee take beliefe and iustification in the same sence the holy spirit by the mouth of Paul doth in the Epistles to the Hebrewes and the Romans Though to offer vp Isaac in sacrifice were a work yet did Abraham offer him onely by faith because faith onely impelled him to this worke yea by the very same act of Faith which had beene imputed to him for righteousnesse Hee considered sayth S. Paul that God was able to raise him vp euen from
is onely this That although men may bee truely iust and holy in respect of others and rich in all manner of workes that are good as Abraham was thus farre known and approued not by men onely but by God yet when they appeare before his tribunal who best knows as wel the imperfectioÌ„ as the truth of their integritie they must still frame their supplications sub forma pauper is yea sub forma impij alwaies acknowledging themselues to be vnprofitable seruants alwaies praying Lord forgiue vs our sinnes and bee mercifull to vs miserable sinners The onely complement of all inherent righteousnes possible in this life is this perpetuall vnfaigned acknowledgement of our vnrighteonsnesse whereby wee are made immediately capable of his righteousnesse which alone can couer our sinnes as being alone without all staine or mixture of impiety The like vnfaigned acknowledgement of their sinnes or faithfull plea for mercy the hypocrites or men deuoid of faith or grace inherent cannot possibly make as shall anon be declared This absolute necessity and vtter insufficiency of workes or righteousnesse inherent to iustification in the sight of God is as perspicuous from the Apostles instance in Dauid who had resolued this doubt Lord who shall dwell in thy Tabernacle who shall rest in thine holy mountaine with S. Iames He that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart Hee had pronounced a blessing to the man that walketh not in the counsell of the wicked but setteth his delight in the Lawe of the Lord shall we imagine such a man to be without workes The Lord as he addes knoweth the way of the righteous which is as much as Saint Iames meant by iustification as much as was said to Abraham vpon that fact by which as the Apostle sayth hee was iustified For that God should know their wayes implies his approbation of their persons for men vpright and intire in respect of hypocrites and fruitlesse hearers of their workes for such as hee requires in the parties to be iustified by him Were they therfore iustified or finally acquitted by or for their works If finally acquitted then blessed likewise for them Now in opposition to this Pharisaicall conceit S. Paul directed by the Spirit who best knew the Psalmists full meaning in euery passage vpon what occasions and vnto what point hee spake directly brings in Dauid himselfe deriuing the blessednesse vsually pronounced in Scriptures to the intire and vpright in heart from Gods mercies as from it onely true and immediate cause not from their vâ—rightnesse or integrity with which it hath connexion onely finall as being applied onely to parties thus qualified none originall To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth no finne The man then in whose spirit is no guile for of such the Psalmist speaketh is iustified not because of his sincerity but because the Lord imputeth not that sinne vnto him which he still vnfaignedly acknowledgeth to bee in him continually praying Lord enter not into iudgement with thy seruant alwaies confessing Lord in thy sight no flesh liuing shall be iustified to wit otherwise then by not entering into iudgement or by nonimputation of his sinnes Thus you see euen the best of Gods saints seeke iustification onely by faith with Saint Paul and yet require thereto with Saint Iames Pure Religion and vndefiled in the sight of God euen the Father 7. This reconcilement of the seeming contradiction betweene these two Apostles hitherto prosecuted doth voluntarily present it selfe to such as consider the seuerall occasions of their writings and take not their speeches as they now lie most commodiously for application vnto moderne oppositions For one and the same Physician to prescribe medicines much different to diseases altogether diuerse or quite contrarie would neither impeach him of vnskilfulnesse or vnconstancy The very contrarietie of their errors with whom these two Apostles had to deale would drawe speeches from any one of vs that should seuerally entend their refutation in forme as contradictorie as theirs be yet both fully consonant to the truth because rightly proportioned to their opposite ends The Iew whose heresie S. Paul labours to auert from the Romaines and to â—oot out of the Galathians looked for a Messias immediately to crowne the conceited perfection of their workes with honour on earth and glory in heauen not one that should be the end and perfection of the Law to free them from the curse it had brought vpon them or to reconcile them vnto God by his righteousnesse To beate downe this pride there was no remedy possible besides faith in CHRIST no method so auaileable as that hee vseth first setting foorth the haynousnesse of sinne and necessity of it inherence whose consideration might deiect them afterwards prâ—ssing Gods mercies in CHRIST offered to all that would denie themselues confesse their sinnes and by faith vnsaigned relie on their Redeemers satisfaction Saint Iames disputes against the opposite error of the Libertines who presumed the merits and perpetuall mediation of CHRIST to be not onely most necessary but in themselues sufficient to saue all that did apprehend them as true although destitute of such workes as their calling required and as Gods decree exacted for the effectuall application of Christs allsufficient merits which for this reason are scarce mentioned by this Apostle because magnified they were though not too much yet amisse by the parties whom he refutes Their contempt or wanton inuerting of Gods graces offered or in part receiued was no lesse hainous or preposterous then if Bartimeus or others in his case called by our Sauiour in hope to recouer their sight should haue desired Him rather to haue made such a new sun as might make blind men see without any internall light in the eye or alteration in the organ of sight Not by any necessity of nature but by the will and purpose of the Almighty grace and righteousnesse inherent though imperfect are as necessary for effectuall adherence or vnion to CHRIST as the Christall humor of the eye or right constitution of the whole organ is for perception of colours or light externall Hence is the seeming inconuenience arising from Saint Iames his causall forme of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easilie answered For the immediate and principall cause presupposed it is vsuall to attribute a kinde of causality to the qualification of the subiect though requisite onely as a meere passiue disposition without which the principall or sole agent should want his efficacie To one demaunding why the Moonâ— should be ecclipsed when the earth is directly interposed betweene it and the body of the sunne this forme of speech would neither be improper nor
impertinent because the Moone hath no light but what shee borrowes from the sun Yet if the question were absolutely proposed why the Moone were ecclipsed as no other answere would serue so this alone were sufficient because the body of the earth which is not transpenetrable by any light is directly interposed betweene the sunne and the Moone Or if it be questioned how the Israelites being stung with serpents were saued the reply is good and formall by the signe of saluation which God had erected But some we may suppose died after it was erected what was the reason they did not stedfastly looke vpon it shall we then absolutely say the Israelites were saued not onely by this signe of saluation which God hath giuen them but by their eyesight as it was a faculty or quality inherent This was a qualification indeed so requisite in the subiect to be healed that such as were without it were depriued of ordinary meanes of preseruation yet none to speake properly and absolutely were saued by their eyesight but onely by the obiect of their sight or rather by both as they had relation to him whose victory ouer the great serpent and graund enemy of mankind the manner of the brasen serpents erection represented This last instance will apply it selfe vnto the point in hâ—nd Workes or righteousnesse inherent include no other causalâ—â—â— of iustification or saluation then the Israelites eiesight dido 〈…〉 ety their presence notwithstanding and precedence is in the same rancke or order necessary Christ onely is the true and immediate cause of healing vs from the sting of death as the brasen serpent was of the Israelites temporall recouery from the sting of deadly serpents Thus much of the agreement betweene Saint Paul and Saint Iames now of the agreements and difference betwixt the Romish Church and ours CHAP. VII Of the differences betwixt vs and the Romish Church concerning iustification or the right vse or measure of grace or righteousnesse inherent 1. BOth grant Gods decree or purpose to iustifie sinfull man to be an act of meere mercy Finall absolution or approbation they make no act of mercy but rather of iustice in God because it presupposeth absolute righteousnesse in vs. Both grant Christ to be the sole meritorious and proper efficient cause of that grace which is first infused whose reparation or increase is by their doctrine partly of grace because the foundation of it was meere grace precedent partly of debt because they merit these additions by right vse of their free wil. Whence they cannot without contradiction hold Christ to be the sole meritorious efficient cause of their second iustification or that grace whereby they become more in 〈◊〉 better approoued in the sight of God But about the vse or inâ—â—â—tance of this tearme iustification in Saint Pauls writings we â—â—â—â—ent They contend it it implies as much as to be inherently iust or righteous Many learned Protestants haue copiously shewed it to be a Law phrase equiualent to absolution from the sentence of iustice acquitall or the like To their allegations notwithstanding a wayward Papist will not yeeld because it is sometimes taken in that sence their writers alleadge as may appeare by our late instances or albeit we could by euidence of circumstance or otherwise conuince their vnderstandings that it hath the same valew with Saint Paul as with moderne Protestants yet subtile wits whereof the Romish Church hath plenty would redeeme the disaduantage and recouer their former footing by producing more instances of men absolued through the vprightnesse of their cause then we bring plâ—ces wherein the word iustification is taken for absolution or free pardon of men otherwise obnoxious to condemnation Phinehas resolute and zealous fact was imputed to him for righteousnesse and did iustifie or absolue both himselfe and the host of Israell from the abhomination committed by one of his brethren with the Midianitish woman not by non-imputation but by positiue depulsion of the crime or guilt whose infection would otherwise haue seised on him through conniuence or neutrality Let the Romanist therefore be as way ward as he list or take iustification in what sence he pleaseth that euery sonne of Adam is by nature the sonne of wrath destitute of the glory of God and liable to the sentence of condemnation he neither doth nor can denie that euery sonne of wrath must by his Almighty Iudge be absolued from the sentence of death before he can be admitted vnto life eternall he must vpon the same necessity grant The point then in which will he nill he we must ioine issue is What should be the true immediate and next cause of this finall absolution ought within vs or somewhat without vs By the immediate and next cause wee vnderstand such a cause as is necessarily accompanied by this effect and without whose participation this effect neither doth nor can befall any such a cause as whosoeuer is partaker of is by participation of it foorthwith absolued such a cause as who so can probably hope to be partaker of may vpon the same degrees of probability hope for finall absolution Such a cause as who so doubts or feares least he shall neuer be partaker of in this life must vpon the same tearmes doubt or dispaire of his absolution or saluation We denie he affirmes righteousnesse inherent to be such an absolute cause as hath beene notified of absolution or remission of sinnes of iustification howsoeuer taken Here it will not be amisse to aduise the Reader of a schoole-tricke which one that comes fresh from the arts would easily â—e use though put vpon some graue Diuines by the Romanist The question saith Bellarmine should be proposed not as Chenitius doth of the cause for which seeing that implies the efficient but of the cause by which we are iustified or absolued that is of the formall cause of iustification or absolution CHRISTS righteousnes they grant to be the efficient or meritorious cause for which not the formall by which our sinne are remitted or we iust fied They are indeed bound to assigne a formall cause by which we are truely iust because they hold vs formally iust in the sight of God and seeing they teach remission of sinnes to consist in the extirpation or expulsion of them they may in congruitie affirme that sinne is formally at least immediately remitted by habituall grace or righteousnesse inherent and remitted by CHRIST onely as the efficient cause which meriteth this measure of grace in the same forme of speech that the schooles tell vs that cold is expelled out of the water by the fire as by the efficient but formally or immediatly by the heat which the fire produceth in the water Although perhaps it may be a question whether the expulsion of cold out of the water or of sinne out of our bodies consonantly to their doctrine can haue any proper formall cause or onely an efficient by resultance but to demaund of vs what is the formall
cause of iustification by which our sinnes are formally remitted is as if we should aske one of their young pupils what were Latine for manus Iustification taken as we doe it for remission of sinnes not by inherent righteousnesse or ought within vs immediatly incompetible with them but by the externall merits of Christ is a forme or entity as simple as any formall cause can be and simple or vncompounded entities can neither haue formall causes or ought in proportion answearing to them Wherefore as I said it is either the follie or knauery of our aduersaries to demaund a formall cause of their iustification that deny themselues to beformallie iust in the sight of God For so to be iust and to bee iust onely by acceptance or non-imputation of vniustice are tearmes as opposite as can bee imagined Hee alone is formallie iust which hath that forme inherent in himselfe by which he is denominated iust and so accepted with God as Philosophers deny the same to be formally hot because it hath no forme of heate inherent in it but onely produceth heat in other bodies To be formally iust we for these reasons attribute onely vnto Christ who alone hath such righteousnesse inherent in himselfe as by the interposition of it betweene Gods iustice and sinfull flesh doth stop the proceeding of his iudgements as Phinehas zeale did stay the plague otherwise ready to deuoure the host of Israell Our aduersaries in that they acknowledge inherent righteousnesse to be the sole formall cause of iustification doe by the same assertion necessarily graunt it to be the sole true immediate cause of remission of sinnes of absolution from death and admisâ—ion to life This is the onely point from which they cannot start at which neuerthelesse whiles they stand they may acknowledge Christ come in the flesh crucified dead and buried or perhaps ascended into heauen but denie they doe the power of his sitting at the right hand of God the vertue of his mediation or intercession and more then halfe euacuate the eternity of his Priesthood as shall be shewed after this briefe explication of our assertion 2. When we teach iustification by faith and not by workes our meaning is by the doctrine of faith wee are bound to acknowledge and confesse that CHRIST IESVS by his eternall Priesthood whose offices in their seuerall places shall bee expressed is not onelie the sole meritorious cause of all graces or righteousnesse inherent requisite to finall absolution but these supposed in the party to bee absolued hee is likewise the sole immediate cause of finall absolution or iustification The latter part of this assertion may admit this ilustration Suppose a man not destitute of other senses yet ready euery moment to droupe or fall into some deadly fit vnlesse his spirits were refreshed by pleasant musicke we might truely say one in this case did liue by the sense of hearing for deafe hee should quickly die yet were musicke the sole immediate cause of his preseruation without actuall application of whose sound euen this sense it selfe by whose meanes his spirits refreshed better enable his other senses to their proper functions would foorthwith faile him In this sort doe sinfull men drawe life from CHRIST by faith alone by which likewise and not by workes wee are sayd to abide in him as being vnited in spirit to him albeit by abiding so vnited our other faculties are strengthened and viuificated to bring forth the fruits of righteousnesse The former instance notwithstanding doth not exemplifie the first part of our Assertion for musicke only continues life naturall which is supposed to haue another originall But if we speake of life spirituall maintained by saith and of which faith it selfe is a part it was originally and wholly deriued from CHRIST on whom faith and all other graces whatsoeuer tam in fieri quam infacto as well in the first production as during the time of their continuance and preseruation depend as essentially and perpetually as the light of the moone or other participated or reflected splendor doth on the brightnesse of the Sunne Nor may wee imagine that this borrowed and variable righteousnesse in vs though thus depending on the Sonne of righteousnesse is or can be euen whiles it remaines without eclipse or in such fulnesse as in this life the best men at any time are capable of sufficient for the time being to acquit or absolue vs if God should enter into iudgement with vs. This strict dependence of such righteousnesse as we haue on CHRISTS righteousnesse presupposed faith is said to iustifie vs not by any effects in vs deriued from him but by its transeunt acts reciprocally lifting vp our hearts to the fountaine whence grace and spirituall life doth flow and reflecting the beames or raies of our mindes thus illuminated vnto our mysticall head still deâ—iuing vertue from his crucified body to stint the deadly issues of sinne not vtterly to expell all reliques of vnrighteousnesse For when we take the eyes of faith of him albeit the habite of faith and other graces remaine as intire in vs as euer they were the very memory of transgressions past or the sight of sinnes inherent whilest we look on them deiect vs. According to this disferent aspect euen the best men liuing whilest this brittle glasse of mortality and mutability is in running may bee subiect to the like subalternation of hopes and feare the exiled Poâ—t hath expressed Spes mihi magna subest dum te mitissime Caesar Spes mihi respicio dum mea facta cadit Strength to my hopes doth still accrewe whil'st Caesars mildnesse I do vie we But mine owne facts whilest I beholde my heart doth faile my hopes growe colde But though sinne may often sting vs by fits and bring vs almost to deaths dore by vicissitude of despaire or dismaâ— yet we recouer as presently by faithfull looking on the glorious author as the Israelites did by beholding the visible signe of saluation 3. The controuersie hitherto proposed and declared in as scholasticke forme as our English tongue well can beare may be reduced in fewest tearmes and fittest for popular instruction vnto the right vse and immediate end of faith and other sanctifying graces We of reformed Churches with vnanimous consent of heart and minde belieue and teach and thou O CHRIST our Lord our life and strength giue iudgement out of thy throne of Maiestie whether not more agreeable to thy minde then shee which sits as Queene of heauen and brags as if she were thy best beloued Spouse or her children do That our Faith our Hope and Charitie or whatsoeuer pledges of thy fathers loue and fauour towards vs we through thy merits haue obtained were giuen vs not to alter but to better that plea we made before we had them Being by nature the sonnes of wrath and groning vnder the heauie burden of our sinnes with teares and sighes by thy precious blood by thy death and passion wee daily besought Him for
the gifts and graces of the spirit or not right vsing them to his glory that gaue them Thus much euery conscience that hath tasted of Gods mercy and goodnesse in Christ will be ready to confesse and this truth now deliuered by vs was in effect the doctrine of the learned and religious Bucer in his conference at Ratisbone with our aduersaries Although he that is iustified hath righteousnesse through Christ inherent the faithfull soule notwithstanding doth not rely on it but onely on the righteousnesse of Christ wherewith wee are endowed without which there neither is nor can be any righteousnesse A more full declaration of his opinion in this controuersie vasquez * out of the same conference hath ready gathered to our hands When certaine propositions which the Author of that conference cals ambiguous were brought vnto him amongst which this was the first faith is the beginning of iustification his answer was if this speech be meant of inchoated righteousnes renouation of the mind which consists in faith hope and charitie with other vertues we admit it for such righteousnesse wee grant to bee a gift yea a new creature in Christ of which we participate by faith yea faith is the first part of it seeing we can neither loue God nor conceiue true hope in Him vnlesse we first know him by faith This righteousnesse of renouation notwithstanding is not that by which we become so righteous in the sight of God as life eternall should be due vnto vs for it seeing it is imperfect and cannot satisfie the Law of God during the time of this mortall life another righteousnesse is required to wit the rightousnesse of God through which wee haue confidence in our Lord CHRIST and are established in the assurance of saluation The like resolution or state rather of this controuersie he gathers out of Chemnitius words as they are related by his aduersary Tiletan We teach not that beleeuers are iustified without righteousnesse for such iustification God himselfe hath pronounced to bee an abhomination in his sight Prou. â—â— ver 15. Isa 5. ver 23. but we thinke it necessary that in iustification righteousnesse should interceed or interpose and that not euery sort of righteousnesse but such as is sufficient in the iudgement of God such as is worthy of eternall life Now seeing that righteousnesse which consists in the internall renouation of our mindes by reason of carnall imperfection and vncleannesse adherent is not such necessary it is there should be another righteousnesse through whose interuention or intercession we are iustified in the sight of God 5. From this learned writer the Diuines of Colen and many Schoolemen acknowledged by the Romish Church for her children in other points did but a little dissent as the Iesuite grants and their words are so plaine that euery one may see might these men haue been chiefe delegates in this cause the controuersie had bin quickly ended The only difference can be picked by this curious inquisitor is but this Chemnitius and Bucer made our inherent righteousnesse as he wrongfully charges them a sin the diuines of Colen made it onely imperfect or no righteousnes without the merits of CHRIST to which it serued but as an instrument by their confession CHRIST righteousnesse was not only the efficient or meritorious cause for whose sake this righteousnesse innerent was bestowed vpon vs but the sorme which did so consummate it that is our iustification was accomplished by addition of his righteousnesse vnto ours Vnto this opinion amongst the rest euen Pighius himselfe who made so light accompt of originall sinne did subscribe not induced thereto as is pretended with the sweet discourses of his aduersaries but with the euidence of the truth they taught Indeed Pighius consequently to his error concerning the nature of originall sinne did hold our righteousnesse inherent imperfectionly for the quantity whereas Chemnitius and Bucer did hold it vnsufficient besides for the quality not that it was a sin but that it had sin so adherent as it could not make vs cleane and pure though but in imperfect measure in Gods sight We wil be content to take these Diuines mentioned with that troupe of most famous schoolemen as well antient as moderne expresly yeelded vs by Vasquez as more then fully sufficient either for worth or number to ouersway the authoritie of such later Pontificians as in the conference at Ratisbone or Auspurge or in that booke exhibited vnto Charles the fift before the Trent Councell maintained the contrarie opinion now established Vnto the Trent Councels authoritie because it hath determined for these later and obscurer against the former Schoolemen and vs we will oppose the authority of Scripture and principles of faith directly acknowledged by all but indirectly ouerthrowne by the Councels decree In examining of which it may excuse our boldnesse that so many of their writers should without censure before and some I take it sinte the promulgation of it teach the contrarie The sole formall cause of iustification is the righteousnesse of God not by which he is righteous but wherby hee makes vs righteous to wit that wherewith once endued we are renewed in the spirit of our minde and are not onely reputed iust but truely denominated iust as indeed we are by receiuing righteousnesse euery one according to that measure which the holy Spirit imparts vnto vs as he pleaseth and according to our seuerall proper dispositions or cooperations The formall cause or if that be not enough the sole formall cause of our iustification is righteousnes inherent which as the Romane Catechisme set out by the authoritie of the same Councell in plaine tearmes auoucheth must be so perfect as to leaue no staine or blot of sinne inherent in vs able to present our soules if I mistake not the meaning of it truely glorious at least splendent and beautifull in the sight of God Whatsoeuer else I haue charged their doctrine with they willingly grant to be necessarie consequences of the Councels determination and condemne vs as Heretickes for contradicting them And least we should suspect it might be a matter not altogether vnpossible for the Trent fathers to erre in that peremptory decree late Iesuties would perswade vs it were a matter altogether impossible for God almighty although he should vse his absolute power to iustifie vs by any other meanes then the Councell hath defined Some in their Chuch of no meaner note then the famous victoria and Melchior Canus with other of Aquinas followers publique professors too were not ashamed or afraid to teach that grace inherent did not make vs iust or acceptable in the sight of God by it meere entity or quallity that the value or estimate of it did depend vpon the will and pleasure of him that gaue it content to accept or pronounce vs once partakers of it as iust and holy though not such in our selues or though the inherent vertue of it as money is valuable not
there were in sight hee were altogether blind and ignorant And I thinke it would be hard for any man to prooue that all such as our Sauiour restored to sight had sauing faith before he opened their eyes or that Naamans condescending to his seruants counsell my father if the Prophet had bid thee doe some great thing wouldest thou not haue done it how much more when he saith to thee wash beclean was an assent of iustifying faith yet were all these cures as immediate workes of Gods power as is the illumination of the minde by faith What God hath wrought in them we know but if Naaman had beene so wilfull as not to haue washed himselfe seauen times in lorden or those blinde men so wayward as vpon the constant fame of former miracles not to haue besought CHRIST to worke the like in them all of them for ought we know or can imagine to the contrary had remained still in their former misery Thus if we graunt that a man altogether vnregenerate vpon the hearing of Gods word or the report that others whom he hath no reason to distrust doe make of the vertue thereof may haue a naturall apprehension of his naturall misery and a desire meerely naturall to bee like them whose estate hee knoweth no better then he that is borne blind doth the light or that as well his apprehension as desire is but a qualification meerely passiue tending onely to this purpose that ascribing the worke of faith to Gods power alone hee may be a subiect not vncapable of this creation we shall auouch nothing contrary to reason naturall or supernaturall For knowledge naturall and spirituall differ not in respect of the materiall obiects knowne but in the manner of apprehending their truth and properties What subiect is there whereof we may not logically dispute albeit demonstration or scientificall conclusions we can haue none but from the proper principles of that science whereto it belongeth first distinctlie and infallibly apprehended And what doth hinder vs to conceiue a naturall or morall assent vnto truths diuine as not impossible though to haue a true tast or homogeniall apprehension of them be the sole and proper effect of faith infused or supernaturall Of the same Diuine truths or rather of the goodnesse annexed to them there may be a naturall or morall desire right in it kinde though not such as Gods lawe requires or can immediately please the lawgiuer yet such as he requires that we may be capable of better None I thinke but would perswade a man whom he knew to be as yet vnregenerate to confesse his sinnes to crie for mercy how spiritually so to perswade him were a mockery but rather to sue for grace that hereafter hee might spiritually desire what now he naturally doth Nor doth he amisse in praying thus albeit his praiers in respect of the fountaine whence they spring be meerely naturall polluted with the poison of sinne Absolutely he praies not aright but in his kinde in as much as his desires are set vpon right obiects though not so symbolized or proportioned to them as they should be This rectitude of naturall desires or endeauours which ariseth from the rectitude of the obiects wheron they are imperfectly set not in respect of degrees or circumstances onely but for the very essence or substance of the act is the point whereunto this discourse is directed Whether this right vse of faculties as yet vnsanctified be in some degree possible to all that heare the word or whether if possible to all any are absolutely excluded from saluation without presupposall of some neglect or abuse of naturall faculties is to be disputed in the seauenth booke From our assertion thus explicated we may inferre the true meane betweene Pelagianisme and Stoicisme to be this Albeit man before regeneration hath no abilitie of doing any thing in it selfe not deseruing Hell yet is there a true and reall possibility left him of doing that which being done maketh him capable of grace to be created in him but which not done by him he shall remaine vncapable of such creation 3. Vpon these plaine grounds we hope now to proceed without offence to God or man It was the meere good will and pleasure of God to ordaine his meere wisedome to reueale those meanes of mans saluation vnto which now reuealed the naturall man may so farre assent as to make some triall of their truth as Naaman did of the Prophets words The deeper apprehension though but naturall man hath of his naturall misery or want of ability to raise himselfe the more apt hee is not to lay but to haue the sure foundation of faith laid in his heart by CHRIST IESVS who is the foundation and chiefe corner stone in the spirituall Temple so he will but frame his life by his masters precepts and example CHAP. III. Of the fundamentall rule of Christianity to forsake all and denie our selues That the sincere practise thereof is a method more admirable and compendious for the attainment of faith then any Artist could prescribe the principles of Christianitie being supposed That the want partly of instruction in the duties contained in it partly of solemne and publicke personall protestation for their performance is the principall cause of hypocrisie and infidelitie 1. THat CHRIST the Sonne of God should suffer so many indignities of the Elders and be killed seemed a doctrine so strange to his Apostles that one of them begins to checke him for abooding so ill of himselfe Bee it farre from thee Lord this shall not come vnto thee What was the reason touching this particular they were not as yet spirituall Thus much at the least our Sauiours reply to Peter imports Get thee behinde me Satan thou art an offence vnto me for thou sauourest not the things that be of God but those that be of men This truth the Prophets long before had deliuered though not so plainly as it could easily bee apprehended without any expositor Our Sauiour therefore vpon this dialogue betwene him and Peter shewes not onely his owne willingnesse to vndergoe all the calamities the Prophet had foretolde but withall that vnlesse his followers which had confessed him for the Messiah were made conformable to him in this point they could not be his Disciples not capable of any other lesson of sauing health If any man will follow mee let him forsake himselfe and take vp his crosse and follow me Necessarie it was the wisdome of God should thus plainly reueale this fundamentall principle of Christianitie vnto whose necessitie notwithstanding men in some sort may assent without the spirit of sanctification or any branch of supernaturall inherent grace Ordinarily it is as true of the first as of the second resurrection First is that which is naturall then that which is spirituall Manie haue assented vnto this rule as true which did neuer spiritually assent vnto it as good in the choyce albeit they haue desired so to do Now
so not exposed to flouds of violence the apter it is to suck in the deaw of Gods blessing in greatest plentie 4. The poore Galilean or vulgar Iew had liberty to follow CHRIST euery hower not ashamed to be seene at midday in his company But the conspicuous eminency of Nicodemus place compels him to repaire vnto his Lord like a thiefe by night an ill aboodance that those heauenly misteries wherewith he sought to enlighten his minde should seeme obscure This man was growne so great in Israell that he could hardly be taken downe to the pitch of childhood or infancy into which mould of necessitie he must be cast ere he can be borne anew or receiue the kingdome of heauen aright Men in our times of farre greater place then Nicodemus was may safely professe themselues CHRISTS disciples for not to be such in profession or not to shew themselues sometimes openly in the assembly of his Saints is their greatest shame and ignominy but so to strippe themselues of the flesh of the world of all prerogatiues of birth or secular emmency as they must ere they can be regenerated by the spirit or become new men in CHRIST IESVS would vtterly spoile their goodly fashion in the worlds eye in which if we might examine their hearts by their practice or auowed resolutions they onelie glorie Confesse CHRIST then in speech they may but how is it possible they should truely belieue in him when they loue the praise of men more then rebuke for his sake and receiue honour one of another not seeking that honour which commeth of God alone To beleeue CHRIST in ordinary phrase is lesse then to belieue in him yet he that seekes but in the lowest degree to belieue him must abandon that humour which he hath discouered as the principall roote of Iewish vnbeliefe or deniall of him Was that then such grosse ambition as our corrupt language onely takes notice of was it immoderate desire of greater places then they enioied or rather onely feare least they should no longer enioy these The sight of his miracles and euidence of his diuine predictions had won the assent of some euen amongst the Rulers vnto his doctrine as true whilest simply considered or compared onely with the speculatiue arguments brought against it by his aduersaries But what they belieued in part as true they did not assent vnto as good or not as better then the praise of men For saith the Euangelist they loued the praise of men more then the praise of God Did they then expect to haue their praises sounded out by some panegyricall encomiast in solemne assemblies or vnworthyly to gaine an honorable report amongst posterity No these are rewards of resolution in speech and action not of silence Iust suspition we can gather none of anie such haughty conceipt or desire so farre exorbitant seeing all they could expect for not confessing CHRIST was not to haue their good names or fame called in question or to speake as it is written because of the Pharisees they did not confesse him least they should be cast out of the sinagogue Liable they were vnto the former verdict of louing the praise of men more then the praise of God in as much as they feared the losse of their places or reputation which they enioied more then CHRISTS censure of such as are ashamed of him or his words before men Ashamed of him most of vs in our owne iudgement are not for in that grosse construction which hypocrisie suggests of this speech in deed we cannot as being brought vp in a state which as it acknowledgeth him for the Redeemer and Iudge of the world so is it able to disgrace vs and our acquaintance enduring life and both our posterities after death if we should denie him openlie before the Iew or Turke But the words which he spake and must iudge the Iew for refusing him will in that last day condemne vs also if we receiue not them Such as receiue not him receiue not God that sent him and he that receiueth not his wordes receiueth not him He that is ashamed of the one is vpon the same tearmes ashamed of the other and whilest we haue his Gospell and other Apostolicall writings not belieuing them better then these Iewes late mentioned did him it were hypocriticall euen Iewish credulity to think we should haue belieued him though we had beene eyewitnesses of his miracles or resurrection from the dead How many then of higher fortunes especiallie can we without breach of charity towards our Sauiour and the truth of his Gospell suppose this day liuing that can iustly say their hearts are free from such rootes or seedes of ambition as haue beene discouered in these Iewish rulers yet these such as admit no compossibilitie with the seede of faith What cause so good what truth so manifest or so highly concerning the honour of God what persons so deare vnto his sonne in whose furtherance or iust defence either feare of sharpe censure in a ciuill or of excommunication in an ecclesiastique court losse of their places or deiection from such rule or dignity as in Church or Common-weale they beare will not make most men either afraid or ashamed to speake at least openly to oppose their superiours in honor onely not in knowledge of CHRISTS lawes or precepts Is not this to loue the praise of men more then the praise of God to haue the faith of our Lord IESVS CHRIST the Lord of glory with respect of persons Or if the obiects of our vsuall feare be in themselues of lesse force to withdraw vs from confessing Christ before men then the temptations which these Iewes had for what to them more terrible then to bee cast out of the synagogue our faith musts needes be lesse then theirs was though theirs no better then none because it vanisheth as fast vpon the first approach or rather conceipt of persecution as the morning deaw doth at the sunnes appearance But if the Pharisees whose censure they feared would haue countenanced our Sauiours doctrine they had beene as forward Confessors as the best of vs and Christians altogether as good as any that loue the applause or feare the checke of men in authoritie when truth disgraced or destitute of assistance requires their testimony 5. If the least spice of this disease be so dangerous what mischiefe may the heat of it procure vnto the soule of man It may as it often doth enflame the heart in which it kindles with ardent desires of false martyrdome but feares the conscience that is can neuer become truely Christian vntill euery sparkle of this strange fire be extinguished and the sore it bred moistened with teares or mollified with true humilitie Mindes tainted with other corruptions seldome shrinke in defence of the truth whereto they assent vntill assaulted by violence or pinched with some reall persecution Ambition onely though in the lowest degree or but kindling in tickling loue of applause or iealousies
and liuely when wee feele a present benefit redounding to our selues from the good we do to others as if we actually perceiued the cooperatiue cōcurrence of diuine goodnesse in these workes of charity As well this loue of God as of our neighbours are though in different manner effects or properties of liuely faith or of that grace whereof faith it selfe is the principall stemme as it illuminates the minde or supreme faculty of the soule Our loue of God may well seeme to be an effect immanēt or residing in the same faculty with faith Loue to our neighbour an effect transient as hauing a distinct roote or originall whence it springs and takes it proper substance though quickned and moued to euery good worke by faith as the moone hath a distinct bodie of it owne more capable of light then others are but illuminated by the sunne The substance or body of loue to our neighbours is naturall humanity or kindnesse whose illumination perfection and guidance is from faith apprehending the goodnesse of God whom we immediately loue aboue all for himselfe as the onely Creator and preseruer of all the onely procurer of all good to all others in him and for him as our fellow creatures and ioint obiects with vs of his vnrecompensable loue 3. The same dependance on faith haue trust and confidence or that affection which in latine we call Fiducia Confidence in their language of whom we borrow the name implies a boldnesse or hopefull assurance of good successe in the businesse we goe about and naturally springs from a perswasion either of our owne or others sufficiencie of whose helpe or furtherance we may presume Thus the strong are vsually confident in matters of strength wise men or well experienced in matters to be tried by wit or worldly pollicie the wealthy in causes that may be swaied with bribery men well allied in businesses that may be carried best by multitude of friends But all these branches of confidence haue the cursed fig-trees hap Cursed be the man that trusteth in man and maketh flesh his arme and with-draweth his heart from the Lord. For he shall be like the heath in the wildernesse and shall not see when any good commeth but shall inhabite the parched places in the wildernesse in a salt land and not inhabited The stocke notwithstanding whence they grow being purified and seasoned by grace these lopt off and the true knowledge of God ingrafted in their steed beareth fruit vnto saluation For blessed is the man that trusteth in the Lord and whose hope the Lord is For hee shall be as a tree that is planted by the water which spreadeth out her rootes by the water and shall not feele when the heate commeth but her lease shall be greene and shall not care for the yeare of drought neither shall cease from yeelding fruit The points towards which this naturall affection whereof all participate more or lesse must be set ere it grow vp into such confidence as spreads it selfe throughout all the waies that God hath appointed vs to walke in are the articles of Gods power and wisdome ouer all the workes of his hands and his fauour towards vs. The manner how faith doth raise it the Reader may more easily perceiue if it please him call to minde or hereafter obserue that as well in the dialect of sacred writers whether Canonicall or Apochriphall as other morall Authors or common speech there is a twofold faith One passiue or obiectiue which in English we vsually call fidelitie or faithfulnesse whereunto we may safely trust another actiue or apprehensiue by which we assent vnto the former and rely vppon it as farre as our needfull occasions shall require Of this reliance or reposall confidence is but a further degree presupposing a firmer apprehension or experience of more then ordinarie sufficiency and fauour towards vs in the party to whose trust we commit our selues or our affaires Fidelity or faith passiue he well notified in part that told vs Quando fit quod dicitur tunc est fides Faithfull hee is in his sayings that hath good ground for what he speakes or called to an account is able to make such proofe of his assertions as the nature of the businesse shall require Faithfull in his doing he is that approues the truth of his promises by performance whom wee cannot better describe then the Psalmist hath done One that walketh vprightly worketh righteousnesse and speaketh the truth in his heart or as we say one whose heart goes with his mouth and changeth not his oath or promise albeit the performance of it be to his greater hinderance then he conceiued when he made it Alwaies the better opinion we retaine of this passiue fidelity or faithfulnes the greater is our actiue faith trust or reposall in it but trust or confidence in fallible or absolute wee cannot haue in any mortall man For besides that his heart or intention is vnknowne to vs such abilities as now he hath are obnoxions to change so is his purpose and resolution Not the honestest man on earth but is mutably honest at least in respect of vs and where all other conditions be equall we trust him better whose meanes are whole and sound then one of a broken or crased estate For few there be but sore pinched with pouerty will shrinke from what they promised vpon presupposed hopes of better ability And most men perhaps out of a consciousnesse of their owne mutabilitie vpon like change of fortunes or new discouery of dangers before vnknowne seeme to grant a generall pardon or dispensation to others in like cases at the least if abilities vpon such casualties be wanting ingenuous creditors doe not expect performance of promises made howsoeuer their debtors minds were affected when they made them whence as I said confidence in such men if other conditions be equall are lesse safe yet the more we trust them vpon lesse probable meanes of abilitie or vpon externall appearances of danger or suspitions cast by others of their likelihood to breake the greater eredite and honour we doe them For as loue vnlesse it proceed from a party odious and vnlouely is vsually repaid with like affection according to the olde saying V is vt ameris ama so ipsa fides habita obligat fidem Men oft times become more trusty then otherwise they would be by the trust or credence we giue vnto them God in whom only this fidelity or faith obiectiue according to the most absolute idea or perfection of it is immutable is alwaies more fauourable to such as faithfully commend themselues and their affaires vnto this care and trust And vnto faithfull reliance and reposall on his promises wee are tied by a triple bond of faith which cannot possibly breake or vntwine once surely fastened If we fully assent to his veracitie we cannot question whether he purpose whatsoeuer he promised if to his omnipotencie we cannot doubt of his allsufficiencie to performe For
this cause when the blessed Virgin onely demaunded concerning Christs incarnation how shall this be seeing I know not a man the Angell mildlie instructs her in the same termes he checked her mother Sarah there is nothing impossible with God of whose veracitie or allsufficiencie shee neuer conceiued positiue doubt onely her actuall consideration of his fidelitie or other attributes before mentioned was outstart by the vnusualnesse of the effect or suddaine apprehension of her owne integritie neuer acquainted with the onely knowne meanes vntill that time of producing it Lastly of Gods fauour towards vs we can lesse doubt seeing his mercie is ouer all his workes and he that gaue his onely Sonne for vs before we knew him what can he deny vs which we faithfully aske in his name Farre more be the promises of his fatherlie loue then are the declarations of his power faile we cannot in our hopes but only through vnbeleefe which though it befell the people to whom his promises were first directed Yet cannot the faith of God as the Apostle termes it bee without effect for they fell by vnbeleefe that we might be raised by faith Though conscious we be of our fraâ—â—ie often assaulted with others violence yet the Lord is faithfull and will establish vs and keepe vs from euill or as the same Apostle else where speakes God is faithfull by whom we are called vnto the fellowship of his sonne Christ Iesus our Lord who will also confirme vs to the end that wee may bee acquited in the day of his appearance These were the sure fests of Saint Barnards faith and in these meditations or articles his hope did safely ancher in the middest of greatest stormes Three things saith he I consider in which my hope wholly consists Gods loue whereby he adopted me the truth of his promise his power to performe Let my foolish thoughts murmure as much as they list and say How meane art thou How great is that glory by what doserts dost thou hope to obtaine it But I will confidently answere I know whom I haue trusted and am certaine that he hath adopted me in the abundance of his loue that he is true in his promises and powerfull in accomplishment for he can doe whatsoeuâ—r he will This is that triple cord which is not easily broken on which I beseech you let vs hold fast being let downe to vs into this dungeon from that country which wee seeke that by it we may be raised that by it we may be drawne within view of the glory of the great God 4. Seeing reposall or trust naturally increaseth according to the seuerall degrees of their ability fidelity and fauour towards vs on whom we rely rightly apprehended and all these in God as faith assures vs are infinite and incomprehensible our confidence of good successe in all the waies he hath appointed vs should bee without all mixture of diffidence suspition or distrust But as faith it selfe though often failing in the exercise must in the habit or for the most part be an Assent vnto diuine precepts as good and elegible at the instant of proposall before either auoidance of such dangers as accompany their execution or profession or retention of such pleasures or commodities as must be made of ere we can effect the purchase or be capable of the reward annexed so must the confidence hence growing be habitually sure and firme albeit the whole world the diuell or our owne flesh conspire to defeate the hopes we haue grounded vpon faithfull prosecution of such meanes as God hath promised to blesse Such confidence was in the Psalmist whilest assaulted with the fury and violence of mighty forreine enemies God is our refuge and strength a verie present helpe in trouble Therefore vvill not we feare though the earth be moued and though the Mountaines be carried into the midst of the sea Though the waters thereof roare and be troubled though the Mountaines shake vvith the swelling thereof Though I walke in the middest of trouble sayth another yet shalt thou refresh mee thou shalt stretch forth thine hand vpon the furiousnesse of mine enemies and thy right hand shall saue me The Lord shall make good his louing kindnesse toward me yea thy mercy O Lord endureth for euer despise not then the works of thine owne hands The like was in Dauid when the wise men of the world such as had learned the policy to blesse with their mouthes and cursed inwardly had consulted to east him downe from his dignity My soule sayth he waite thou only vpon God for my expectation is from him He is onely my Rocke and my saluation he is my defence I shall not be moued In God is my saluation and my glory the Rocke of my strength and my refuge is in God Nor was this any act of supererogation or extraordinary affection singular to him but he exhorteth the people vt to the like Trust in him at all times yee people poure out your hearts before him God is a refuge for vs. This is a point wherewith would God our Preachers would pierce the hearts of their hearers by continuall pressing it For want of confidence in good courses is that which will condemne this whole generation of hypocrisie or infidelity Nor could we distrust our doome did we but vnderstand the meaning of those words following in the same Psalme Trust not in oppression nor in robbery if riches increase set not thy heart vpon them or those in another put not your trust in Princes nor in the son of man for there is no help in them In these he trusts and not in God that vseth the helpe of his wealth or countenance of mighty friends either to abet himselfe in bad causes or ouer-beare others in good as shall hereafter be shewed Now I will conclude with the Psalmist last cited Happy is he that hath the God of Iacob for his helpe whose hope is in the Lord his God vvhich made heauen and earth the sea and all that therein is which keepeth his fidelity for euer which executeth iudgement for the oppressed which giueth food to the hungry the Lord looseth the prisoners the Lord openeth the eyes of the blinde the Lord raiseth vp them that are bowed downe the Lord loueth the righteous the Lord preserueth the strangers he relieueth the fatherlesse and widdow but the way of the vvicked hee turneth vpside downe 5. These being the liue characters of diuine goodnesse and best motiues to breed confident hope of good successe in imitation of him in workes like to those here expressed no maruell if our Sauiour so grieuously taxe the Scribes and Pharisees for non conformity vnto them Woe be vnto you Scribes and Pharisees hypocrites for yee tith the mint and the rew and all manner hearbes and leaue the weightier matters of the lawe as iudgement and mercy and fidelity these ought yee to haue done and not to haue left the other vndone