actuall both of these were in Christ yet properly he imputeth this onely V. ACtuall righteousnesse is eyther perfect or imperfect this is in vs that in Christ VI. PErfect actual righteousnesse of Christ consisteth in a double obedience whereof the one is called the obedience of the Law the other obedience vnto death VII THe obedience of the law which is truely and properly the effect of the person being the mediator neyther ought nor can bee called eyther a part making the person or a quality pertayning to the making of that person VIII THe places of Scripture which treat of Christes death are not to bee taken exclusiuely or oppositely but figuratiuely or Synecdochically for the last accomplishment of the whole obedience DISTINCTIONS in defence of the Formall Cause The Arguments which Bellarmine bringeth against the truth of this cause are of two sorts for first hee endeavoureth to proue by certaine reasons that our inherent righteousnesse is the formall cause of our righteousnesse Secondly he impugneth the imputation of Christs righteousnesse The first he endeauoureth to perform by 8. Testimonies Cap. 3. Lib. 2. De Iustificatione The first is in Rom. 5. Of which wee haue treated in the explication of those places which were alleadged against the true nature of the name or word The second is in Rom. 3. Answ First the Grace of God is taken in Scripture aequivocally First for the free and eternall favour of God wherby hee made vs acceptable to him selfe in his beloved Sonne and this is the Grace that maketh acceptable Secondly for the giftes by Grace whether outward or inward whether generall or particula and that in the place cited it is taken in that signification and not in this three thinges doe proue First because the Apostle excludeth the righteousnesse of the law which is of works to the end hee might establish the righteousnesse of faith the causes whereof hee reckoneth vp Secondly because what hee called freely hee expounded by grace that not onely the workes that goe before but also those that follow after faith might bee excluded Thirdly because the Apostle opposeth the very same Grace cap. 4.2.4 against Abrahams works howsoever proceeding from the renuing of the Spirite Secondly neyther in deed doth the conjoyning of those two words Freely and by Grace sith the one expoundeth the other according to the Scripturall Phrase of speaking nor doth the force of the Preposition by which is not found in the originall Text and very often in the Scripture noteth the efficient nor doth the Efficacy of Gods grace the effect whereof ought necessarily to be distinguished from the Cause nor lastly doth it because loue in Scripture is called any Grace whereas both the loue of God towards vs is a grace making acceptable and ours towardes God is a grace freely given any way infringe that interpretation The third 1. Cor. 6. To this wee haue aboue answered The fourth Titus 3. Answ First the Effect is badly confounded with the cause to witte Iustification with Regeneration and Renovation for the matter of that is the righteousnesse of Christ but of this our Inherent righteousnesse Secondly neyther doth the Apostle call Renovation Iustification sith hee expresly distinguisheth the one from the other Thirdly the Apostle sheweth not the cause but the vse of Renovation or good workes when he sayeth that being justified by the grace of God wee might bee heyres according to the hope of everlasting life The fift Heb. 11 Ans First there is a two-folde righteousnesse Imputed and Inherent by both they are called Iust or righteous but after a divers manner by that by way of Relation and perfectly before God by this Inchoatiuely Subjectiuely and vnperfectly Secondly the perfection which is ascribed vnto the faithfull in the Scripture hath a three-fold respect the first of Gods councell from everlasting Secondly of the foundation in Christ lastly eyther of comparison and opposition vnto other mēs vnrighteousnes or of the end or tearme of perfection vnto which it tendeth besides these respects there is no perfection of the faithfull in this world Thirdly the nearest cause in deede of a righteous worke is inherent righteousnesse but the chiefe and principall cause is the Spirit of Christ imputing his righteousnes to vs and by the power of that imputed righteousnesse working this inherent righteousnesse in vs. The Sixt Rom. 8. 1. Cor. 15. Ans first our Conformity with the Image of Christ whereof mention is made in the Scripture is threefold the one vnto the image of glory being opposite to that which is vnto the image of Christs afflictions And of this the Apostle treateth in the cited places The second vnto the image of Christs obedience which in deede in this world we performe vnperfectly but Christ applyeth the same to vs as perfectly performed for vs. The third is of the death buriall and resurrection of Christ Secondly of Christs righteousnesse there is a double vse the one principall of satisfaction and merite the other exemplary and of document as touching satisfaction Christs righteousnesse is imputed to vs as touching example it is the rule of our inherent righteousnesse Thirdly the opposition which is made betweene the image of the first Adam and the second according to the sense of the Apostle in both places hath respect vnto the mortality and immortality the earthly and heavenly qualities of the body not properly vnto sinne and Christs imputed righteousnesse The seaventh Rom. 6. Ans The word Iustification is taken two wayes properly and improperly Properly when wee are sayde to bee justified by the cause Improperly when wee are sayde to bee justified by the effects Secondly the Apostle treateth of our Sanctification and the two parts therof the mortifying of the old man and the quickning of the new of both which partes hee giues vs an example in the death and resurrection of Christ Thirdl◠to bee justified signifieth to bee freede according to the proper phrase of the Hebrewes who comprehend the Consequent with the Antecedent The eight Rom 8. Answere First the degrees of our Salvation Adoption and Iustification are badly confounded together Secondly of Adoption there are two considerations the one according to the truth and foundation thereof in the eternall counsell of our Election the other according to the fruition and accomplishment thereof in the other life In that signification Adoption goeth before Iustification but in thi Adoption is the bound and end of Iustification Thirdly it is one thing to call Iustification Putatiue and another Imputatiue that as being false is falsely also faigned vnto vs this is no lesse true then if we our selues had it subiectiuely because of the truths sake both of Gods promise and our coniunction with Christ That the FORMAL CAVSE of our Iustification is not the Imputation of Christs righteousnesse Bellarmine proveth by ten Arguments Cap. 7. Lib. 2. de Iustificatione To the FIRST IT is false for whereas there are two sorts of testimonies some expressed and some by
II. THe Calling which is common to all by naturall Grace is wrought by God according to the a Esse naturae being of Nature as the Schoole-men speake generally but that which happeneth to those that are called Supernaturally is concluded in two partes for it proceedeth generally from the caller belongeth particularly to the called III. THe Formall of the calling ought to bee distinguished from the Materiall thereof because the Subject of that is particular but the Subject of this belongeth to all men alike OF MANS IVSTIFIcation before GOD. The Part Confirming CHAP. IX THe Second degree of Application which is here made on the behalf of God is Iustification It is needefull that the verity of this Iustification bee declared two wayes by Anotation of Words wherof there is vse in the explication of this doctrine as also by definition of the thing it selfe according to all the causes The Words whose doubtfull signification is to bee taken away lest they should in the doctrine it selfe breed any difficulty are chiefly two Iustice and Iustification Iustice which indeede is of the Person is two wayes vsually considered one way in the manner of quality or Inherence and it is the obedience of the Law which wee performe to it the other in manner of Relation or Imputation and it is a gracious giving of another mans obedience for vs performed that is called the righteousnesse of the law or Works this of the Gospell or Faith that is in the person subjectiuely this of the Person by Grace of Imputation It is needefull that both bee distinguished because there is a diverse vse of both of this in the Private and inward court of the conscience before God of that in the publicke and outward Court of christian profession before men Iustification generally considered is the very application of righteousnes but specially if wee treate of righteousnesse inherent it is the effecting of a certaine habituall holines in man which signification is most vnusuall and vnproper if wee treate of the righteousnesse of Imputation it is a gracious Imputation of another mans righteousnes by faith and so an absolving of a man before God And this signification as most proper and vsuall both the common custome of tonges a Idiotismus the proper phrase of the holy Scriptures doe confirme The common custome of tongues for as with the Grecians to justifie hath two significations besides or without the doctrine of Iustification the one to judge and pronounce one just by publicke judgement the other after the cause is judged judiciously to punish one so that there is the same vse of the word with the Hebrewes two things doe most evidently proue first the direct and most frequent vse of that word in court or pubilcke judgements causes and actions b 2. Kin. 15.4 Deut. 25.1 Esa 43.9 secondly the manifest c Pro. 17 15. Esa 50.8 Rom. 8.33 â—4 opposition of condemnation and justification as being contraries d Antithesis And in this signification the word to Iustifie commonly importeth three thinges To absolue a person accused e Esa 5.23 Exod. 23. Luc. 7.29 to iudge one for righteous to giue a testimony to one already Iustified as also rewardes which are due to the iust and innocent If you respect the proper phrase of the Scripture by iudiciall proceeding it proposeth the whole doctrine of Iustification this the Phrases of speaking which the Scripture vseth as also that whole manner and course of our Salvation which it describeth doe proue The Phrases which in this point the Scripture vseth do proue some by way of deniall that hee which is iustified is not condemned not iudged and that sinnes are not imputed vnto him f some by way of affirmation doe proue that hee is made iust is freede from the accusation and condemnation of the law that righteousnesse is imputed vnto him c. g Rom. 5.18 8.33 The whole course and manner of our Salvation is fully performed as it were by two degrees by the knowledge of our misery and the trust of Gods mercy Of our misery there are three partes the Offence the Guilt and the Punishment Of Gods mercy there are three opposite parts the foregiuenesse of the fault the absolving from the guilt and the freeing from the punishment That whole course or proceeding froÌ„ our misery to Gods mercy is caled IustificatioÌ„ by a signification taken from common pleadings h Forensi or from the Lawyers Iustification therefore is properly a free iudiciall action of God whereby hee iudgeth the elect in themselues subiect to the accusation and malediction of the Law to bee iust by faith through Christ by imputation of his righteousnesse vnto the prayse of the glory of his Grace and their owne salvation i Rom. 3.24.25 That this definition might be rightly vnderstoode it is needefull that the Causes which are orderly noted in the same bee two wayes considered according as Iustification is taken eyther Actiuely in respect of God who iustifyeth or Passiuely in respect of man who is iustified The Efficient cause of Iustification taken actiuely is God the Father in the Sonne by the holy Ghost k 2. Cor. 5.19 2. Cor. 6.21 for it is in him to absolue or acquite the guilty person by whose Iustice hee is made guilty in him to pronounce one iust whose will is a rule of Iustice Lastly in him to giue iudgement of life or death who by nature right and office is supreme iudge l Esa 59 1 Psal 5â— 4 Esa 43.21 Mar 27. Of this Efficient there is a double Impulsiue cause Outward and Inward the Inward is the onely mercy of the father m Rom. 3.23 both in regard of his good plesure which predestinated vs n Ephe. 1.5 into the adoption of sonnes o Rom. 3.23 as also in regard of the p Oeconomiae disposing and dispensation which both ordained the Sonne for this end and applyed the benefite obtayneâ— by the Sonne vnto vs q Coloss 1.12 And this is the grace which in Scripture if called the Grace of r Free gifts in Schooles the Grace that maketh one acceptable and among the common sort the Grace that freely giveth and is alwayes opposed vnto workes which are called the gifts by grace or of grace freely giveÌ„ because God tooke not the first cause of Iustification from vs or our workes but in himselfe and from himselfe for the vnsearchable riches of the glory of his grace Wherefore there can bee from vs no disposition and preparation which of the Popelings is surmised to be necessary for the bringing in of the forme of Iustification Å¿ Eph. 2.8.9 Tit. 3.5 Eph. 2.4 for albeit there bee two speciall degrees of preparation if not in time at leastwise in nature going before Iustification to witte the feeling of our misery and a confused knowledge of Gods mercy yet none of these maketh for the manner of the Efficient Cause not
thereof in it selfe and the manner of the truth thereof in vs. Of the truth in it selfe there are two bounds Righteousnesse and the Imputation thereof between these there is a relation because Christ hath perfect righteousnes for no other end then that hee might impute it nor imputeth any other thing then righteousnesse nor is our righteousnesse any otherwise then by Imputation The manner of the truth thereof in vs is in the Scripture two wayes limitted whereof the former teacheth vs that wee are iust not in our selues not in our owne righteousnesse but by the righteousnesse of Christ which being out of vs is made ours by right of giving Hence wee are sayde to be made the righteousnesse of God in him n Cot. 5.21 the second teacheth vs that we haue righteousnesse as Christ hath our sinne now he hath it not subiectiuely or inherent but by imputation Hence is that o Autithesis oppositioÌ„ made by the Apostle in the place already cited to wit of Christ whome God made sinne for vs and of vs who were made the righteousnesse of God in him And according to this forme of Iustification there is one and alike Iustification in all men though in diverse according to the measure of him that apprehendeth it be after a divers maner modified The former â—efore of Iustification is not an haâ—â—â—al saÌ„ctity inherent in vs for albeit Iustification Sanctification agree in the Efficient causes as well Gods grace as Christs merit in the Instrumentall cause to wit faith by receyving that of the one and by effecting that of the other Lastly in the scope and end for they tend to one end saue that the one is as the cause the other as the way yet they much differ both as touching the substance and as touching the Adiuncts As touching the substance that is as touching all the causes for the matter of IustificatioÌ„ is the obedience of Christ of Sanctification our owne obedience the one perfect the other vnperfect the forme thereof that is the Imputation of Christs obedience but of this the drawing backe of our minds from vnpure to pure qualities Of Iustification there is no neerest and inward efficient cause but of this Sanctification the wil of man is being the beginning of human actions the end of that is the peace of conscience but of this an open testifying of the reconciling of our selues with God As touching the Adiuncts because they differ first in the maner of effecting for that is effected by right of donation this by maner of alteration secondly by the Effects that absolveth vs in the iudgement of God This doth not Thirdly and lastly in continuance for That shall haue an end with this life This shall endure for ever The Forme of Iustification taken passiuely is the application of Faith Hence it is that wee are sayde to bee saved p Per fideÌ„ fide ex fide by faith through faith of faith of which wee haue spoken in the cause Instrumentall q Mar. 5.39 Rom. 3.7 Gal. 1.16 Eph. 2.8.9 Tit 3.5 The End of Iustification taken actiuely is the glory of God in the wonderfull tempering of his Iustice and mercy r Eph. 1.5.6.7 Rom. 3. â—6 Of his iustice that he would haue his Sonne to satisfie it of his mercy that he would impute his sonnes satisfaction vnto vs. Å¿ Rom. 5.1 Tit. 3.7 The End of Iustification taken passiuely is peace of Conscience and eternall salvation OF MANS IVSTIFICATIon before GOD. The Confuting Part. Distinctions in defence of the Definition of the Name or Word I. IN the searching out of the interpretation of a Word the derivation and composition of the Word is not simply to bee looked vnto but the vse and the propriety of the same II. THe vse of the Word Iustification is vsually two-fold for eyther Iustification is taken properly or in a signification translated from the speciall to the generall by an abuse of speech it importeth all those thinges which follow Iustification III. THere are two orders of Testimonies concerning Iustification the one Legall the other Evangelicall the testimonies of the Legall Iustice do teach what manner of iustice standeth before the Tribunall of God the testimonies of the iustice of faith or those which are Evangelicall doe some pertaine to the causes of Iustification some to the outward signes and testimonies of the person iustified Lastly some to the comprobation of the worke done by faith The Places by which Bellarmine prooveth that to iustifie signifieth to make iust cap. 3. lib. 2. de Iustitia Rom. 5.16.18.19 Ans First there is a manifest opposition of condemnation and justification Now whereas thinges opposite are vnder the same kinde Genere it must needes be that iustification as well as condemnation is a judiciall Act. Secondly as condemnation is never taken out of that signification which belongs to places of judgment and pleading so justification which is made before God is never taken from the effect of infused grace Thirdly the judgement of God is according to truth as well when hee pronounceth vs just for the imputed righteousnesse of Christ as when hee maketh vs just by the power and vertue of his Spirite both truely though diversly the one perfectly the other vnperfectly Dan. 12.3 Ans Iustification in the signification belonging to courts of pleading is two-fold the one immediate the other mediate of this speaketh the Prophet whereby God by his Ministers absolveth sinners as by the same hee bindeth and holdeth sinners and it is a Figure familiar in the Scripture to attribute that to the Instrument which is proper to the cause Esa 53.11 Answ First the Hebrew word in the third conjugation signifieth to pronounce one just as in the first it signifieth to be just positiuely Secondly the Text hath not in his Knowledge but in the knowledge of himselfe whereby is declared not the manner of Iustification but the Instrument or faith expressed by a circumlocution a Per Periphrasm Thirdly it is one thing to treate of Christs righteousnes which in him is inherent subjectiuely and another thing of that which by Grace is imputed vnto vs. Fourthly Christs satisfaction is the meritorious cause of Iustification which is become onely ours by benefite of Imputation Apoc. 22.11 Ans Iustification in the iudicial signification noteth out two things according as there is a two-fold Court the one of Conscience before God the other of holinesse before men for it importeth to bee absolved eyther before God by the righteousnesse of faith or before men by the righteousnesse of workes In the first signification the sense is thus Hee that is iust let him be iustified still to witte by applying vnto himselfe the continuall remission of his sinnes and the imputation of Christs righteousnesse In the second the sense is thus Hee that is iust let him bee iustified still that is he that desireth to bee iust let him bee informed more and more vnto Iustice and
holinesse eyther of both wayes the iudiciall or law signification remayneth 1. Cor. 6.11 Answ First there is a fallacy of conioyning for these three are not ioyned together as if they were b Synonyma of one signification but as subordinate and opposite to the three-folde accusation going before for to those corruptions whereof hee treated he opposeth washing to defiling or vnrighteousnesse fornication covetousnesse hee opposeth Sanctification but to Guilt which hee expresseth in these wordes They shall not inherite the kingdome of God hee opposeth Iustification Secondly hee treateth of Iustification which is made in the name of Christ and not of that which is by a certaine infusion or inherent righteousnesse In defence of the Efficient Cause of Passiue Iustification or the Instrumentall Cause of the Actiue against Bellarmine from the 13. Chap. lib. 1. De Iustificatione to the 19. THat Faith alone doth not iustifie Bellarmine proveth by fiue Arguments First is That the Fathers and Scriptures doe attribute the power of Iustifying not onely to Faith but also to other vertues Chap. 13. Distinctions according to the rancke of his Arguments I. FAITH in the Scriptures and with the Fathers is wont two wayes to be considered one way properly according to the Nature of Faith simply the other may figuratiuely that is by a h Metaleptice transumption correlatiuely whereby faith apprehendeth her obiect after the first manner Faith is sayde not to be alone after the latter it is sayde alone to iustifie II. Iustification which is the actiō of faith is considered two wayes eyther generally for that whole missery of our reconciliation with God or particularly for the principall and speciall part thereof which consisteth in the application and imputation of Christes righteousnesse The ground of the one is Generall the Instrument of the other is particular III FAith is considered one way in the person of him that is iustified another way in iustification it selfe another way in the effect of Iustification In the person of him that is iustified it is the roote and beginning of all vertues In the act of Iustification it is the instrument in the effect it is the dore of life the gate and way into life IIII. THe feare of the Lord in the Scriptures and with the Fathers is taken aequivocally for it signifieth eyther the fore-goer or antecedent of Faith or faith it selfe or the consequent of Faith the Antecedent of Faith because feare is the first degree of faith vnto Iustification First not in time but in order of nature Faith it selfe because the feare of God in Scriptures very often signifieth the whole worship of God knowledge and trust that is Faith it selfe The consequent of Faith because the feare of God or that desire to avoyde sinnes and to performe righteousnesse followeth faith as the fruite the good tree Now whatsoever things are attributed to the feare of God by the Fathers or in the Scripture they are attributed eyther in the second signification by a Synecdoche or in the third by a Metonymy V. THe Word Hope is sometimes taken for trust it selfe according as the same Verbe signifyeth sometime to trust sometime to hope In which signification it is taken of the Fathers and in the Scripture in the places cited by Bellarmine sometimes it is taken oppositely so that faith is of things past and present hope onely of things to come VI. TRue loue which in this world can never be perfect is neyther in time not nature before Iustification seeing that it beeing as it were the effect by issuing forth followeth faith as the neerest cause neyther doe the places of Scripture which are alleadged point out the cause of the remission of sinnes or of Iustification but the Adiunct and the necessary consequent thereof VII THere is a two-fold repentance propounded in the Scriptures a true and an hypocriticall Faith defineth and limitteth the true but the want of faith the hypocriticall and therefore those things which are attributed in the scriptures and by the Fathers to the true repentance they are attributed not in respect of it selfe simply but in respect of faith d Secundū quid after a sort Adde further that by a frequent and vsuall Metonymy in the Scripture that is attributed to the Effect which is proper to the cause VIII THe Purpose and desire truely to receaue the Sacrament as also a purpose and desire of a new life and obedience are excluded from Iustification but not from the person justified for the cause of Iustification is one thing the quality of the person justified is an other thing neyther are the effectes to be confounded with the causes or the causes with their effects The second Argument If Faith cannot be seperated from loue other vertues then it alone cannot Iustifie Cap. 14.15 DISTINCTIONS I. IT is one thing to treate of Faith as it is considered absolutely as a quality but another thing as it is considered relatiuely as an Organ and Instrument being absolutely considered it cannot be separated from good works but considered relatiuely it justifieth without workes because it alone is the Instrument of Iustification and not workes so it is never alone yet it alone worketh in the worke of Iustification II. ANd yet it followeth not that faith justifieth with vices as it justifieth without workes because Faith onely is cōsidered exclusiuely without works as it iustifieth Quae iustificans est and not what it is iustifying III. WHerefore that third point also is in cōsequent that faith if it be alone shall also alone iustifie vs because as Iustification is never separated from faith so neyther is faith from workes As also that is an Inconsequent if the eye alone seeth therefore it shall see although it bee alone IIII. BVt that which the Adversary proveth that true faith may in very deed bee separated from loue and other vertues leaneth vpon no ground and first as touching the places in Iohn 15. there is speech of faith historicall in 1. Cor. 13. Of faith of miracles In Iames 2. Of faith temporall or hypocriticall Secondly as touching the argument taken from the state of the Church hee playeth with the doubtfull signification in the word Faithfull who in the places now cited are so called for the outward profession of faith and the communion of the Churches and not according to the inward truth and formall manner of faith and the Church Thirdly as touching the argument taken from the proper manner of faith and loue it leaneth both vpon a false consequent and a false supposition for this is a false consequent in that albeit there bee two vertues yet they may mutually be separated the one from the other This also is a false supposition in that loue springeth not necessarily from faith for God hath given Faith as the mother begetter of loue Fourthly as touching the absurdity there is none for Iustification shall not therefore depend vpon workes because it is not without
workes whereas these are two divers propositions to bee without workes and to iustifie without workes The third Argument is taken from the removal of the Causes whereas Faith alone Iustifieth which causes are of Bellarmine referred to three heades cap. 16. The first is the authority of the word whervnto the Adversary answereth That it is no where taught in the scripture That wee are iustified by faith onely Answ Though the Particle alone be not expressed in the Scripture yet the signification of that word is expressed by Synonimall formes of speaking which are these 1. Without Workes 2. Of Grace freely by Grace 3. The exclusiue Particles which are two particulars Galat 2.16 but by Faith Luc. 8.30 By beleeving onely by which formes of speaking as all works aswell Ceremoniall as Moral are excluded so faith alone is included as the only Instrument of Iustification The second head is the will of God who will haue vs iustified with the alone condition of faith The Adversary answereth that it contradicteth the Scripture which layeth downe also the condition of Repentance Answere 1. Repentance is the condition of faith and of the person justified but not properly of Iustification 2. It is one thing to treate of the condition of Iustification but another thing of the cause and Instrument therof for a condition noteth a consequent or effect but a cause the Antecedent or Efficient 3. Neyther is our Iustification with the condition of Faith as Faith is a habite in vs but as it apprehendeth Christ out of vs. The third is the nature of faith which alone hath that property that it apprehendeth Iustification The Adversary answereth that Faith doth not properly apprehend Answ There is a double apprehensioÌ„ the one of knowledge in the vnderstanding the other of trust in the Will both these Faith includeth which in respect of the vnderstanding and the will apprehendeth Christ but the nature of the Sacramentes is otherwise which were instituted not that they might iustifie but that they might confirme the party iustified in the feeling of his Iustification The fourth Argument is from the maner of Iustifying for we affirme that faith Iustifieth not by the maner of cause worthinesse or merite but by relation onely which Bellarmine denyeth and proveth by three arguments that faith iustifieth by the manner of merite and cause cap. 13. The first is taken from testimonies which teach that faith is the cause of iustification Rom. 3. Rom. 5. Ephes 1. Answer First for Faith is one thing and by Faith is another thing The one is of the cause the other of the Instrument Secondly neyther is the maner of works the same with that of faith in opposition because workes haue the nature of righteousnesse inherent in vs but faith the nature of righteousnesse imputed vnto vs. Thirdly nor doe the places which are alleadged note the cause of Iustification but eyther the Instrument thereof or the quality and state of a man iustified The second is taken from those testimonies which testifie that faith is the beginning of righteousnesse and hereby the formall cause of Iustification Rom. 4. First there is a two-fold imputation as in that very place the Apostle noteth the one of debt the other of grace and the Apostle treaâ—eth of this and not of that Secondly â—â—th Faith is the instrumeÌ„t it is no strange â—hing if as it is vsually the manner of â—nstruments the name and the office of the thing whereof it is but the Instrument bee attributed vnto it 1. Cor. 3. First A foundation is vsually considered two wayes properly or by a Metalepsis properly Christ is so but by a Metalepsis Faith which hath respect to Christ For distinctions sake the one may bee called i Primum ad primuÌ„ the first the other to the first Secondly a foundation is eyther vnderstoode to bee as a part of a building or a ground of a building Christ and Faith are sayd to be the foundation of the Church not properly as they are a part thereof but as they are the Ground and Base of the same Act. 15. First the hearts are justified by faith not as the cause but as the Instrument not by effecting but by affecting or applying Secondly the place it selfe doth manifestly distinguish Faith which is onely the inner instrumeÌ„tal cause from the cause properly Efficient to witte the Father in the Sonne by the holy Ghost The third is taken from those Testimonies which teach that Remission of sinnes is obtayned by Faith Luke 7. Ans First men are sayde to bee saved both properly of God our onely Saviour and figuratiuely by the meanes which it hath pleased God to vse eyther inward as faith or outward as the voyce of the Gospell and the signes thereof Secondly the efficacy of faith wholy dependeth vpon the object which it apprehendeth and it is sayde to saue for that it is the effectuall and necessary Instrument of Salvation like as the Gospell is called the power to every one that beleeveth vnto salvation Rom. 4. Ans First The Particle wherefore noteth not the cause of the Consequent but of the Consequence Secondly it is there shewed not what the habite of faith deserveth sith faith and merites are opposites but what is the vse and effect of true naturall faith Rom. 10. Answ First the Apostle doth neyther make preaching the cause of faith nor faith the cause of invocation and salvation but teacheth that as that is the Instrument of the one so this is of the other SecoÌ„dly the degrees of Salvation are reckoned vppe by the Apostle which are badly confounded with the causes thereof Thirdly those things which Faith obtayneth by Invocation it obtayneth as an Instrument and not as a Cause because all the power of Faith consisteth in Relation Heb. 11. Ans First men please God by faith not for faith Secondly whatsoever examples are cited they note not the merite of Faith but the vse and effect thereof The Fift Argument is fee from two principles the first whereof is the Formal Cause of Iustification which the Adversary affirmeth to bee righteousnesse inherent in vs The second is the merite and necessity of good workes Of the former wee shall treate in the explication of the Formall Cause of the latter in the place concerning good workes DISTINCTIONS IN DEfence of the Materiall Cause I. THere is one Iustice Create and another Increate the one is of God of Christ as hee is God the other of the Creature and of Christ as hee is a creature II. THe Create righteousnesse is eyther of the Person or of the cause by that some person is judged just by this a righteousnesse of the Cause of some controversie is vnderstoode the righteousnesse of the Person to speake properly is in Christ III. OF the person there is one inherent another Imputatiue that was in Christ this is in vs by the worke of the Spirite for Christ IIII. INherent righteousnesse is eyther originall or habituall or else
cause of salvation Efficient Act. 23.48 Ans There is 〈◊〉 Consequence from the state marke and conditioÌ„ of the persons which weâ— elected to the causes of Election eythâ— impulsiue or meritorious Rom. 8.29 Answere The Presâ—ence or fore-knowledge of God is nâ— the Consequent or the Effect of thing but the Antecedent neyther doothâ— signifie in the place cited a foreseeing of the beginning but the speciall loâ— of God but the fore-knowledge of approbation is one and that of naked science and knowledge is another Heb. 11.6 It is one thing to treâ— of the first cause of Election and another thing of the meanes and subordinate causes for faith is the proper and onely Instrument of our Iustification and reconciliation with God of which mention is made in this place Rom. 11.20 It is one thing to treate of the perseverance of the Saints but another thing of the election neyther ought those which are the meanes to bee mingled with the Causes and beginnings Places for good Workes Rom. 8.29 The Conformity of â—â—e Image of the Sonne of God is the â—onsequent of Predestination but not â—e Efficient meritorious cause thereâ—f and those words which are to bee â—â—pounded according to the sense of the â—postle by the vnderstanding of the â—erbe Substantiue Were ought not to â—e taken in a contrary meaning 1. Tim. 2.20 to treat of the seales of â—aith which of the Apostle are reckoned â—o be two the one Inward the note or â—nowledg of divine approbation the other outward the avoiding of iniquity of which the Apostle speaketh in this â—lace as also to treate of the cause and beginning of our salvation and election are things diverse Apoc. 3.11.4 It is one thing to treate of the crowne of Ministrie and another thing of the crowne of eternall life and the worthinesse which in scripture is attributed to the elect is not 〈◊〉 naturall excellencie but of meerenes oâ— fitnesse by God given freely also theâ— is one by inherence in the faithfull and another by imputation of which mention is in this place Distinctions for the matter I. THe matter of Election is called so Equivocally eyther Ex qua out 〈◊〉 which and it is the counsel of God 〈◊〉 Circaquam about which and it is maâ— or in which and it is Christ as the Mediator II. MAn is considered eyther Commonly without any consideratiâ—â— of the qualities or Singularly as he iâ— a Sinner after that manner in the fâ— Act of Election and Reprobation bâ— after this in the second III. THe number of the Elect and Reprobates the person numbering and numbered is certaine though both be not certainely knowne vnto vs. For the FORME I. THe Forme of Predestination consisteth in two thinges in the Action and manner thereof the Action is Adoption the maner is in Christ in whom as in a bond lying betweene the vnion of vs with him was made II. PVrpose Prescience Predestination are distinguished in God not by time but by order Purpose signifieth the whole counsell of God Prescience the first degree thereof Predestination not only them but also those which depend on them III. DEcree together with the execution therof as they ought neyther to be confounded or mingled together nor plucked asunder so it is needefull they should bee ioyned together and distinguished all which distinction is from that which is the latter from the maner of the thinges effected OF CREATION The Part Confirming CHAP. III. THat sorte of Divine Actions immanent wee haue already declared in the doctrine concerning Predestination now by order wee passe to Gods actions externall Of these according to the double obiect there ought distinctly to be had a double respect and notice for those divine actions which passe over vnto the Creatures doe eyther belong to this common nature the common beginning of things naturall or to speciall grace the speciall beginning of thinges supernaturall vnto the communion whereof Man is to bee advanced Those which concerne Nature men distinctly consider to be eyther that first beginning or springing vp as it is a In fieri in the doing or making or the conservation of the same as b In sacto it was already done or made that wee are wont to expresse by the name of Creation but this by the name of Providence The Worke of Creation is known of vs two wayes the one common according to the common consideration of all thinges which were created even as the generall and every speciall of them haue their proper conditions in nature which were effected since that first vniversall beginning in the very time of Creation the other particular according as there is a singular respect and expresse marke of the same the first maner properly belongeth to Divinity the second to the science of thinges Naturall Creation therefore Theologically is the first bringing foorth of Nature and of thinges in nature done or made by God in the beginning of time and finished in the space of six dayes vnto his owne glory and the salvation of the Elect. The Cause Efficient of Creation is God for the thinges created were not by one vnderstanding conceyved and by another procreated as the Valentinians thought not by another Nature which Cerinthus calleth one while the Wombe another while the Generall Worke not by the Angels as the Symonians deemed not by their peculiar spirites called Daemones as the Philosophers Lastly not by Fortune as Epicures but by God they were produced and disposed c Psal 33.9 Esa 40.28 which beside the Scripture eyther the distinct workings of the three persons or the nature or maner of the Creation or lastly the manner of beginning doth convince The persons working in the Creation are as the Causes first the Primordiall Cause is the Father d Act. 17.24 the working cause is the Sonne e Col. 1.16 Ioh. 1.3 and the perfecting or finishing cause is the holy Ghost f Gen. 1.2 Psal 33.6 The manner of Creation is two-folde the one by the bringing forth of things the other by the most wise setting of them in order g Iob. 9.8 Esa 40.22 both of them is from God eyther immediately or mediately The consideration of beginning is that it should loue singularity and there can bee no vniversall first thing vnlesse it bee one neyther one vnlesse it be God The matter of Creation ought to bee distinguished two wayes according as there is one creation primary immediate another secondary and mediate There was no primary matter of creation neyther with God coeternal nor of God existent or as a materiall cause put or spread vnder the work of this creatioÌ„ for God gaue not immediately the beginning of nature by nature but by himselfe for that he is of infinit power he necessarily excludeth all matter wherfore out of nothing as it were the bound God brought forth h Psal 33 9. Rom. 4.17 Heb. 11.3 nature by his owne power Of the second and mediate Creation the
cited as that of the Councell of Carthage and of Milevitum out of Augustine For those Councels doe treate against the Pelagians who at that time denied the baptisme of children and some are suspected as that of the Tridentine Councell and the Testimonies of the Popes III. INfants ought two wayes to bee considered eyther according to common nature or the singular manner of the covenant and grace that way they are conceived in sin but this way they haue obtayned remission of sinnes by the promise In Defence of the Effects of baptisme against the same Cap. 4 and the rest that follow I. SInne dwelling in vs is by baptisme taken away by three meanes and degrees First because it is not imputed Secondlie because by little and little the body thereof is destroyed Thirdly because in death it shall vtterly bee taken away by the power of the same bloud of Christ wherewith wee are washed in Baptisme II. IT is one thing to speake of the cause of Iustification and another thing of the Instrument thereof lastly an other thing of the sealing the cause is the merite of Christ the Instrument is Faith and the sealing is Baptisme III. THe new and vncertaine devise of the Schoolemen concerning the Character or Marke which cannot bee defaced is with the same facility denyed as it is affirmed chiefly whereas neyther Scripture teacheth nor necessary reason sheweth nor authoritie of Fathers proveth any such Character Adde further that the chiefe reason why Baptisme is not iterated is not the impression of the character but Gods onely Institution OF THE LORDES Supper The Part Confirming CHAP. XIII THe other Sacrament of the christian church immediately instituted of Christ for the perpetuall vse thereof is The Lords Supper whereof though there be divers appellations both in Scriptures and with the Fathers for in the Scriptures it is called The body and bloud of the Lord The New Testament The Communion The breaking of bread The Lords Table The bread and the cup The Communicating of the body bloud of Christ a Mat. 26.28 Luc. 22.20 Act. 20.7 1. Cor. 11.25 1. Cor. 10.21 1. Cor. 10.16 which by the Fathers First it is called a gathering together The Eucharist or Thankesgiving Publâ—â—g Administration Secondly the Latâ—â—â— Offering because of collections and sacrifice for the remeÌ„brance of Christs Sacrifie yet most properly by this appellation Of the Lords Supper the thing it selfe hath most fitly beene expressed and indeed it is called The Supper with respect had both of the thing and of the time because it is a holy banquet of the soule and not of the belly instituted of the Lord and that in the Evening but the Lordes in respect both of the Author who is the Lord and of the End which is the remembrance of the Lord. Now it is defined to be A Sacrament of the New Testament instituted of Christ consisting of the Signe and the thing signified proportionable by an Analogicall Relation and action of themselues betweene themselues whereby the full growne members of Christ and his church are trayned vp and taught in the lawfull vse of the visible signes concerning the true and spirituall communication of the body and bloud of Christ vnto life eternall The Efficient Cause of the Lordes Supper ought to be considered eyther as instituting or as vsing and administring the same that is the principall cause but this is the serving or administring cause The Principall or Instituting cause is the Lord from whome it hath beene customably called the Lordes Supper to wit Christ God and man our onely Redeemer instituting the mystery of his body and bloud by the oblarion whereof hee redeemed vs b Rom. 15 18. 1 Cor. 11.23 Of this mysticall and divine Institution there are two parts Christs Deeds and his Words by the one wherof hee limitted and left an example of Administration by the other a doctrine of Institution Of Christs Deeds wherby the manner of the lawfull publicke office or administratioÌ„ is declared there are three partes according as concerning both signes which Christ receyved he orderly vsed holy and ceremoniall actions c Mat. 26.26 Mat. 14.22 Luc. 22.19 1. Cor. 11 24. The first is Blessing and Thankesgiving for the Scripture vseth those two words the one Mathew Marke vseth the other Luke and Paul both signifying the one selfe same thing to witte how Christ by prayers to God by thanksgiving and all that holy action prepared appointed and sanctified the Bread and Wine to a holy vse that they might bee a Sacrament of his Body and Bloud not by their owne nature but by divine Institution and this is that true Consecration or Sanctification of the Sacrament whereof mention is made among the Fathers The Second is The breaking of the Bread and the powring of the wine into the Cuppe which Christ vsed not onely for the cause of dividing and distributing thereof but for the representing of his death for it is an Essentiall and Sacramentall Ceremony of the Lordes Supper pertayning to the end forme thereof d Mat. 26.26 Mar. 14.22 Luc. 22.19 1. Cor. 11.24 The third is the offering and distributing of the Bread broken and the Wine powred in For Christ gaue not the same to his Disciples that they should distribute but that they should receyue that which was distributed e Mat. 26.26.27 Mar. 14.22 Luc. 22.56 because they were in that Supper not the dispensers of Gods Mysteries but the Guestes But Christ as being the Feast-maker with one labour instituted and with his owne hands dispensed the Sacrament of his Grace and withall sanctified the Ministeriall dispensation thereof And all these Actions are Sacramentall and ought diligently to be considered as farre forth as they are vsed for the signifying and sealing of Spirituall things by divine Institution To these Actions that wee may come to the second part of the Institution Christ added Words whereof some include a Commaundement some a Promise and lastly some an Explication These in Schooles haue vsually been tearmed Preceptiue the other Definitiue and Sacramentall Lastly these Expositiue The Words Preceptiue are those by which hee hath injoyned both vpon the dispensers a necessity of their administration and vpon the communicants a necessity of taking and hath prescribed vnto both a forme of both Administration by his deed whereof we haue aboue spoken and by his commaundement of Imitation ioyned therevnto e Mat. 2 6 26. 1. Cor. 11.24 Of Communicating by a double Precept by the one To take by the other To eate and to drinke The Taking is a Sacramentall Rite prescribed to him that commeth to the Lords Table whereby wee receyue with our hand the Bread and Cuppe of Thanksgiving for it cannot bee gathered eyther from the Story of the Institution of the Lordes Supper oâ— froÌ„ the fashion of Christs sitting down and his Apostles that Christ in the first Supper did put those signes into the mouth of every of the Apostles by which
a society of men called forth by an outward calling or communicating of the preaching of the word and Sacraments to the worshippe of Gods Glory i Mat. 18.17 And the Invisible Church the Society of men predestinated which are called forth by an effectuall and saving calling out of the state of corruption vnto the dignity of being adopted the children of God and are vnited vnto Christ as to their head not onely to the service and worshippe but also to the fruition of the glory of God k Luc. 1.33 Rom. 11.4 The Efficient Cause of both Churches is the one Primary the other Instrumentall or Serviceable The Primary and Principall ought 2. wayes to bee expounded according to the constitution of the church and according to the administration and ordering thereof The Cause Efficient of the Constitution of the church is God the Father the Sonne and the holy Ghost as the beginning of all good in nature and aboue nature l Rom 2.29 Of this Efficient cause or beginning in respect of the vnity of the Essence there is one and a common Operation but in respect of the distinction of the Persons there is a distinct Manner of working A Common Operation because in divine matters the cause of working is common the worke it selfe the same The Cause of Working in the constituting of the Church is the good pleasure of Gods will whereby from everlasting thee hath appointed to call forth some of Mankind to the communion of his Grace m Eph. 1.5 Tit. 2.14 But the Worke it selfe is the n Eph. 1.13 fulfilling or complement of the church which is to bee consummated with those degrees of meanes and periods of times wherewith it pleased God Of which decree and worke God the Father Sonne and holy Ghost is the common beginning but the maner of Working is distinct For the Father is the Efficient cause of the Church of the Invisible by election but of the Visible by Creation The Sonne is the Efficient cause of the Invisible by effectuall Redemption but of the visible by the common offering of the same Redemption by the preaching of the Gospell the Holy Ghost is the Efficient cause of the Invisible by saving sanctification and new creation in Christ but of the visible by outward calling whereby hee worketh more or lesse And this is the manner of the Efficient cause in the constituting of the Church Now the cause efficient neerest of the Administration and ordinance thereof is Christ God and man by a voluntary disposition and dispensation of Grace whereby God the Father made and appointed Christ the head over all to his Church which is his Body o Rom 12 5. 1. Cor. 3.11.12 Col. 1.18 And it is so not by order of nature but by the divine ordinance of saving Grace for the Church is not sayde to be a Physicall and Mathematicall but a mysticall body of Christ Wherefore also by the same benefite of divine Ordination Christ ought to bee helde and esteemed the head of his body not many heades but one for the church is neyther without head nor yet having many heades But as the condition of the head over the body doth chiefly consist in three thinges in Order Perfection and Power in Order towards the members in Perfection in it selfe in Power towardes the whole Body so Christ also in order perfection and power performeth all duties after a most excellent manner which can or ought to be performed of the best head In Order because he being true man and true God holdeth the chiefty in all things having the supreminence not onely of dignity but also of Regiment and power whence it is that the Scripture doth very often affirme him to haue Beeing before all things and to be placed aboue all things In Perfection because Christ alone is the King Prophet and High Priest having all things in himselfe from the Father which any way may be required for the perfection of the head In Power and Efficacy because hee alone inspireth vigour sense motion and spirituall life into his members and is alone knit fast vnto the body by the bond of the Spirit yeelding that whole ioyning and fastening together of the members among themselues and with God to the whole Church The Cause of the Church Instrumentall and serviceable is Generally the word of God what way soever revealed and communicated whether inwardly or outwardly or ioyntly both wayes p Heb. 4.12 Act. 2 4â— 2. Pet. 2.23 1. Tim. 3.15 Whence it is also that the Word is in Scripture called the seede of the Church and the rule measure foundation of the truth which the Church hath as it were hanged vpon a pillar and as a sure prop vpholdeth the same But Specially the Instrumentall cause of the church Invisible is faith it selfe which sith it is inward is not indeede knowne by the judgement of men but yet it marketh or noteth out the true and essentiall manner and forme of a member of the church as being the onely Instrument of that inward and effectuall calling of God But of the Church visible chiefly and Primary are the Ministers of the Gospell who for that cause are called in the Scripture Builders and Master-builders q 1. Co. 3 10. Eph. 4.12 1. Pet. 3.5 to witte instruments vsed of God and the Lord Iesus Christ for the knitting together of the Saints for the worke of his Ministery and for the common edification of the Body of Christ r Eph. 4.7 2. Cor. 4.1 Now both the calling of these Instruments and their Office according to the Calling must be expounded Their Calling I meane whereby they are holily and lawfully called to a holy publicke function in the communion of Christ and of his Church Now they are called eyther of God inwardly by the Spirite or outwardly of the Church next after God in a holy and lawfull order The first manner if it be alone maketh the calling immediate and extraordinary which God alone causeth for the singular begetting and raysing of his church such as was that of the Prophets and Apostles whome the Lord extraordinarily called and informed by a singular revelation that their authority in teaching and writing might bee plainely divine Å¿ Luc. 21.14 Act. 13.1 Act. 21 4. The latter with the former maketh a calling mediat ordinate which God together with the church causeth by Order Ecclesiasticall t 1. Tim. 5 17. Of this Order there are two Essentiall partes The Choice and Confirmation the First is whereby a holy and lawfull examination is made both of life and doctrine u Tit. 2.7 2 Tim. 2.24 1 Tim. 3.10 The other is whereby a consecration and ordination to the Ministery is first made with Imposition of hands by the Cleargie the body of the Church therevnto consenting by Signe speech or free siâ—ence x Act. 6.6 â— Tim. 4.14 2. Tim. 1.6 And this calling for that it is Ordinary is also Successiue
expedient h Rom. 1 7.16.17 Rom. 10.8 Ioh. 3.8 The Matter of Faith ought onely three wayes distinctly to be considered acording as it hath respect vnto the Subject Object or parts The Subiect proper and neerest is the vnderstanding and will of man as both these faculties are regenerate by the supernatural grace and vertue of the Spirite and as the vnderstanding knoweth the supernaturall benefits of faith which are offered in Christ as true and the will applyeth the same to it self with a sure perswasion of the heart as good healthfull i Luc. 24.25 Eph. 4.23 Act. 16.14 Ro. 10.20 The Obiect in respect of the vnderstanding is Gods truth in respect of the will is Gods singular Grace laid open by his promises in Christ Iesus Now both are contained and limitted in the word of God which wholy and soly faith imbraceth as her levell object in the same Christ crucified together with all his benefites as her principall first neerest and proper Object k 1. Cor. 2.2 Heb 10.22 2. Cor. 3.4 Rom. 4.8 8.38 The Parts according to the maner of the Subject or Object are wont diversly to be considered In respect of the divine vnderstanding and will they are both a Knowledge an Assent the Knowledge is wherby we vnderstand the whole word of God as touching the principall heades thereof according to the measure of grace revealed l Esa 53.11 Ioh. 10.38 1 Ioh. 4.16 The assent is whereby wee most firmely resolue with our selues that all thinges which are knowne out of the law and the Gospell are most true and rest our selues perswaded in them m Rom. 7.16 Eph. 3.12 Eph. 1.22 In respect of the will the chiefe and principall part of faith is Trust which is a firm perswasion of the heart whereby every one of them that are truely faithfull do particularly appropriate to themselues the generall promise of Grace Which trust manifesteth it selfe by a double effect to wit by constant Indurance whereby faith opposeth it selfe to all dangers inward and outward and ful Persuasion whereby we surely trust in God concerning our salvation n Rom. 8 15.16 Eph. 1.13 Heb. 10 22. Heb. 11.1 The Forme of faith consisteth in Relation whereby every Elect after a particular manner applyeth to himselfe both the word of Truth and the particular promises of GODS Grace by appropriating vnto himself through a firme perswasion those things which are taught and promised particularly and o In Hypothesi by a Supposition though conceyved in a position and generally p In Thesi Ioh. 17.15 Mat. 9.2 Gal. 2.20 Ioh. 1.12 The Supreame and chiefe End is the glory of God the Author of our Faith and Redeemer q Rom. 11.35 Eph. 1.12 the neerest end is our Salvation which the holy Scripture calleth the end and reward of faith r 1. Pet. 1.9 Ioh. 3.15 16. Ioh. 20.31 By this opening of the Definition through the causes 2. things consequētly follow First that Faith is both one and divers One both in Special kind for faith ſ Species specialissima is a Speciall kind most speciall and in Object because the thing beleeved is one t Eph. 4.5 2. Pet. 1.1 Divers both in number and in degree In Number because every one hath his owne faith distinct from another In Degree because he hath it acording to the measure of Gods grace as it is more or lesse u Heb. 2.4 Mat. 9.22 Rom. 14.1 Secondly that faith is so far firme in all the elect that it can neyther totally nor finally ever at any time be lost to wit because of the certainety and vnchangeablenesse of the Election promise of God of the satisfaction and merite of Christ and of the sealing of the Spirite Wherefore faith after some degree is oftentimes diminished but as touching the forme it cannot perish x Ioh. 3.16 Phil. 1.6 Ioh 6.56 1. Ioh. 2.1 OF FAITH The Part Confuting DISTINCTIONS In Defence of the Obiect of faith against Bellar. cap. 8. Lib. 1. De IVSTIFICATIONE I. THe Testimonies which are alleadged out of the histories of the Gospell doe eyther treate of faith in Christ expresly Mat. 16. Luc. 7. Ioh. 1 Ioh. 6. Ioh. 11. Ioh. 14. Ioh. 20. and so of the speciall mercy of God which God layed open in Christ singularly effectually or of Gods speciall mercie which Christ exhibited by will worke in the example of the Leaper Mat. 1. or they treate onely of an hypocriticall boasting of that speciall mercy of God as in the example of the Pharisie Luc. 18. Or lastly of the outward meanes and extraordinary miracles that further faith which make not a justifying faith but do eyther generally testifie or particularly confirme the same Mar. vlt. II. THose which are alleadged out of the Acts and Epistles are eyther Sermons touching Christ and so Metonymically concerning Gods speciall mercy Act 2.4.10.13.17 18. or do treate of Abrahams faith not in respect of the temporall or earthly but of the spirituall and eternall promises for he saw the day of the Messias by faith and therefore rejoyced Rom. 4. Or lastly they treate of the meane of speciall mercy procured vnto vs and confirmed by the resurrection of Christ Rom 10. 1. Cor. 15. Against Bellarmine cap. 10. I. THe Word of God is two wayes vsually considered eyther as the Word of truth generally or as the Word of promise and grace specially The one Faith respecteth as it is a Knowledge or assent but the other as it is a trusting or beleeving for albeit the promises are generally proposed in the Scriptures yet there is a speciall application of them by faith as the examples of the sicke of the palsie Mat. 9. Of the sinnefull Woman Luc 7. Of the Adulteresse Ioh 8. of Zacheus Luc. 19 and of the Thiefe Lu 23. doe teach II. FAith is the Instrument of Iustification and not the Cause which neither by time nor place can be discerned or separated from the things which it apprehendeth Neyther doth the faith of a speciall mercy follow Iustification because without it there is no Iustification III. IVstifying Faith taketh not away but proposeth the subordinate means of confidence such as are Prayer Sacraments good workes Baptisme and vseth them for the augmenting and confirming of the same IIII. THe confidence or assurance of faith dependeth not vpon the quality of the person beleeving or the quantity of his Faith but vpon the truth of God promising the will of Christ redeeming and the faithfulnes of the spirite sealing Of the Forme of Faith against Bellarmine Lib. 1. De Iustificat Cap. 5. THe Testimonies which are cited out of the 11. to the Hebrewes do not overthrow the forme of Faith but establish the same First the Apostles definition of Faith and the sence and interpretation of the two properties of faith whereof mention is made in that Definition For faith is sayde to be a Ground or substance not