Church which they by a false Name boast to be Catholick which broaches amongst the common People these so great monsters of errours and tares of Opinions defends them in Schools Preaches them in Churches which sends forth into the midst of us such Dogmatists and Artificers of deceits who not only corrupt the small Veins and Rivulets of sincere Doctrine but also proceed to the Fountains themselves and Invalidate the Foundations of Apostolick Institution and cut and tear the very sinews of the simple verity For what greater injury can be done to the Scriptures of God What more cruel against the Grace of Christ what more Hostile against the mind of Paul and more gross against the soundness of the Christian Faith can be said or devised than what those Roman Potters have contributed by their commentitious deceits to the plague and ruine of the Christian Common-wealth For what may we judge should be hoped for concerning the common Religion the Sins of every one and the state of the Christian Common-wealth if the matter come to this that this largeness of Evangelical mercy being taken away or contracted we must be called back again to the account of good Works Concerning the Vertue and Efficacy of Divine Grace a more enlarged dispute against the Adversaries Answering their Objections BUT Those Men will deny that they detract any thing from the Grace of God yea they say that this is the common Sin of the Lutherans not theirs because all that they drive at is to maintain the mercy of God and to celebrate it with due praises Why so I pray for what say they Do not the Pious Works of the Saints please God Well and what next Should not the same Works having proceeded from God himself the Author be referred to his bounty and mercy Why not Now then Catholick Reader receive a conclusion Roman Catholick enough as I suppose Therefore he 〈◊〉 detracts from good works wrought by Christ 〈◊〉 from the Grace and Mercy of God Well said but pray who detracts from those Who denies good Works which Christ living and dwelling in us Works to be good Works Does any Man take away due praise and dignity from those Now Hosius talks Osorius pleads Andradius crys out that the Lutherans do it eagerly Why so I beseech you Because they do not attribute unto the performance of good Works the Salvation that is due to them but translate it to Faith only What then such as do not attribute Salvation to good Works should they be therefore supposed to attribute nothing to Works or to cast reproach upon the grace of God On the contrary they that detract the promise of Eternal Life from the Christian Faith Shall they be accounted Friends to Grace By the same reason we may turn Light into Darkness and Darkness into Light Let Christ remain in his Sepulcher let Moses rise again to be Iudge of the Living and the Dead But now what Arguments do they rely upon in disputing thus Because say they Works of Righteousness flow from the Fountain of Divine Grace But what Is not Faith in Christ the Mediatour as singular a gift of God and does it not proceed from the Election of Divine Grace But now let us hear an Argument more than Catholick Argument Ma. We are justified by the Grace of God only Mi. Our good Works have their rise from the Grace of God only Con. Therefore all our Iustification consists in good Works The deceit of this Paralogism must be drawn forth And again the word Grace must be explained Which is taken one way in the major and another way in the minor for there it is taken for mercy and the free good will of God whereby he hath redeemed us freely whereby he loves us in Christ Iesus and forgives us our Sins and whereby also he imparts his Spirit and Life Eternal to us And this is peculiarly called Grace of forgiveness of which the writings of the Apostles speak aloud in many places It is not of him that willeth nor of him that runneth but of God that sheweth mercy And again Sin shall not have dominion over you for ye are not under the Law but under Grace And what the same Apostle cites out of a Psalm Blessed are they whose Iniquities are forgiven and whose Sins are covered c. And also that which elsewhere he testified very evidently They are justified freely by his Grace moreover that none should be uncertain what is understood by the word Grace presently subjoining and as it were explaining himself he infers next By the Redemption which is in Christ Iesus But what other thing does this adding of Redemption signifie but the Remission of all Sins That this may be the Argument We are justified by that Grace whereby we are redeemed But Grace by renewing us doth not redeem us Therefore we are not justified by Grace renewing us I come now to the minor in which the word grace is taken otherways than in the major For there it is put for remission or redemption here for renovation That is for the effectual energy of the Divine Inspiration in communicating Gifts and Endowments wherewith he afterwards adorns those whom first he hath justified Whence arises a twofold manner of distinguishing Grace according to the twofold diversity of effects on this side and on that side of which one consists in the remission of evil Works the other in the operation of good Works And that is called pardoning Grace and this is called renewing Grace From the one whereof proceeds the Salvation and the Iustification of the Ungodly and from the other come the good Works of the Godly and yet those are not full nor perfect Therefore I answer the Argument proposed which hath more errours than one Moreover it is made up of mere particulars Also in the minor contrary to the manner of Disputants the case is changed whereas the same case should be kept that goes before in the major and the minor should follow thus But our good Works are by the grace of God only or at least in the major the same case of the minor should have been kept after this manner Our Iustification arises twice from the grace of God Therefore all our Iustification flows from good Works So that the true nature of this Pseudosyllogism belongs not to the first but the second figure simply concluding both affirmatively and also most absurdly just as if a Man should argue thus Our corporeal Nature was made of the slime of the Earth Earthen-Pots are made of the slime of the Earth therefore our corporeal Nature was made of Earthen-Pots What need is there of words Whatsoever way these Men form their Argument or reform it they shall never be able to prove that the works of the Law whether such as we our selves have wrought or such as the Divine Grace works in us do contain in themselves any cause of Salvation For
Ye have not chosen me but I have chosen you c. These things said Augustine by which it evidently appears how our Election and Iustification purchased by Christ is perfected not by any Righteousness of Works but only by the free gift of Grace whence it is called by Paul the Election of Grace not of Righteousness to wit by this Argument What if it is by Grace saith he it is not now by Works or else grace is not grace but if it is of works then it is not grace or else work would not be work c. Which things being so it necessarily follows that the Righteousness which is wholly exercised in the Observance of Works is not rightly called Grace by Osorius Therefore take the Argument of Augustine Argument Ma. It is grace which both elects and justifies the ungodly Mi. Inherent Righteousness doth not justifie the unrighteous for if he be ungodly how is he just If he is just how shall he be called unjust Concl. Therefore righteousness is not grace otherways according to St. Paul If righteousness is of works then grace is not grace Moreover the grace of God which is his free Indulgence because it hath no place properly but where vengeance would be just neither is there any just vengeance where perfect righteousness flourishes Therefore it must be false which Osorius assumes That it is either righteousness which makes us acceptable to God and that it is grace or it is nothing But now that we may grant this to Osorius for the sake of disputing that it is perhaps possible that this observance of righteousness and glorious furniniture of most holy Vertues wherewith the divine grace adorns us receives this name being given to it by some Writers so that in some respect it is called grace But what then what relation hath this to our Controversie seeing that it is not the grace which justifies us before God but there will be need of another grace whereby that same grace may be justified For it is not a doubtful case in this place whether all that we have should be referred to the grace and bounty of God For who is so ignorant as to doubt thereof neither is it a matter of doubt whether the pious works of Christians are pleasing to God but whether Christians do so please God upon the account of their pious works that they are therefore justified that they escape wrath that being dead they revive that they put on Immortality that they are received into heavenly glory This your whole discourse contends for as if there were no other way or manner of turning away the wrath of God and purchasing eternal life but by the continual exercise of Charity and pious and holy actions And because all instruction of living well proceeds not only from the strength of our nature but from the grace of God which is 〈◊〉 by faith Therefore whatsoever you any where in reading the holy Scriptures of God meet with of the words grace and faith presently you wrest that as a most sure Testimony to confirm the Righteousness of good Works and also to the defence of Grace and Faith Which that the Reader may perceive the more evidently and also admire the sharp 〈◊〉 of this sweet Interpreter I thought good to bring forth one out of many and almost innumerable for an Example As where Paul says these Words Not by Works which we have done but according to his own mercy he saved us c. Osorius having followed his own Hosius interprets this place as if these words of the Apostle should not be otherways understood than of Works not those which are peculiarly ours but those which are performed by faith 〈◊〉 in vigour and stirred up c. We have heard Osorius Receive also Hosius who makes a noise out of the same Tridentine Oracle The works saith he which they do are good in this respect as they are Christ's Works not theirs For in as much as they are tbeirs though they seem to be good Works they conduce nothing at all to Eternal Life But in as much as they are God's and the Works of his hands so through bis bounty they are esteemed worthy both of the title of Righteousness and the reward of the Heavenly Kingdom c. Whence all their reasoning and discourse of good works is of this kind God doth not see and Crown our Works in us but his own And moreover the same Hosius adds pleading after his own manner that the reward of the Heavenly Kingdom will be given to the Works which indeed are ours but not for their dignity as they proceed from us but for Christ's sake whose handy-works they are as Aug. says For he that lives and dwells in us works them And for that cause which is more ridiculous this Phormio goes on to rail at the Lutherans as Enemies of Grace Who forsooth as he says do much more grievously detract from the Glory of Christ than they and make void his Cross and diminish the price of his blood For when they detract from the Works of the regenerate they do not derogate from their merits but from Christ whence all their dignity derives c. These things said Hosius to whom Andradius agrees in a Speech not much differing writing these words When we say that Righteousness is inherent in us we do not at all derogate Power and Authority from the Righteousness and Merits of Christ to whom we are beholden for all the Ornaments of the mind But we rather augment and amplifie them When we say he hath merited for us not a feigned and imputative Righteousness whereby those who are really wicked are esteemed just but are not so but a Righteousness that is true solid express and engraven wonderfully upon the mind c. And a little lower he said Yea indeed ye Lutherans are injurious to the Son of God the Saviour of Mankind ye I say Endeavour to lessen and depress his very gracious benefits Who say that those Sins remain which he hath washed away in the laver of his own Blood ye judge those to be defiled with pollutions whom he hath cleansed by his infinite Vertue and you endeavour to take away from us that Righteousness which he hath merited for Mankind with many labours and Blood Hitherto spake Andradius I need not here warn you Pious Reader what should be judged of the designs and discoursings of those Men and what you your self must beware of with what deceit they prevent the simplicity of the Apostolick Doctrine with what darkness they cover their own deceits what Man is so void of understanding or hath been so little exercised in the Reading of Sacred things but may with his Eyes shut discern how these things are not at all agreeable to the mind of the Apostle By which there is an easie opportunity given to judge what should be judged of this whole Generation of Men and their
without any disadvantage to our Cause For suppose we grant that Faith is Dead which is not moved with a desire of doing good Works according to the saying of St. Iames yet it doth not therefore follow from hence that no Faith Iustifies without Works From which two things do follow worthy of consideration First That no Faith justifies that is not lively And next though it abounds in good Works and never is without them yet it only without Works Iustifies This will appear evident by the Example of St. Paul Who though he was not conscious to himself of any Wickedness yet he durst not affirm himself to be thereby Iustified I think nothing hinders but the whole Argument may be yielded unto if so be the terms are rightly placed The Adversaries gather out of the Apostle Iames that Faith is dead which is without Works and herein we do not much oppose them But what follows from hence Therefore as they say dead Faith without Works doth not justifie And I deny it not But what Conclusion flows from this manner of Arguing Therefore only Faith doth not justiste Why so If no Faith but that which is lively justifies and if it receives Life only from Works then this is the consequence that Faith justifies only upon the account of good Works I Answer First though we grant it is true that the Faith which justifies us in the sight of God is lively and always joyned with a Godly Life Yet that this Faith justifies and reconciles us no other ways but upon the account of good Works is most false For this is not a good consequence from the premises Because Faith is not alone in the Life of the Believer therefore Faith is not alone in the Office of justifying Or because the Faith that justifies is not a dead but a lively Faith therefore it doth not justifie alone without Works For herein is a fallacy of the Consequence But you may object Whence then is Faith said to be lively and not Dead but from Works Which if it be so of necessity it must draw all its Life and Vertue from Works Nay the matter is quite contrary For though in the sight of Men Faith is not discerned to be Lively and Vigorous but by Works yet Faith receives not Life from Works but rather Works from Faith As Fruits draw their Life and Sap from the Root of the Tree but not the Root from them Iust so external actions proceed from Faith as the Root which if they be good they evidence the Root to be sound and lively and this is all they do but they communicate no Life thereunto And this Life and Vertue of Faith is not one but Twofold And it acteth partly in Heaven and partly in Earth If you ask what it doth amongst Men upon Earth It does good to its Neighbour working by Love But before God in Heaven it justifies the Ungodly not by Love but by the Son of God whom it only lays hold of Therefore those Men seem not to have got a clear insight into the Vertue and Nature of the Grace of Faith that suppose the whole Life thereof to consist in Love as if Faith of it self could do nothing but as it receives Vertue and Efficacy from Charity Indeed both may seem to be true in the External Actions of Human Life in which Faith lyes like a dead thing unless it be enlivened by Charity to the exercise of good Works And hereunto belongs that saying of Paul whereby he so much commends Faith working by Love understanding such Works as Faith working by Love brings forth to the view of a Human Eye Yet with God Faith hath a far different operation for it only without any reliance upon Works or assistance of Charity but trusting to the naked promise of God and the dignity of the Mediatour climbs up to Heaven and gets access into the presence of God where it does great and wonderful things combating with the Iudgment to come fighting against the terrours of Death Satan and Hell pleads the cause of a Sinner obtains his pardon absolves and justifies him from the accusations of a guilty Conscience takes away all Iniquity reconciles God to the Sinner appeases his wrath subdues the power of Death and the Devil and procures Peace yea and Paradise it self with theThief that had led a wicked Life and yet at Death was justified by Faith in the Redeemer Who would desire more or greater things And now so many and great things being done by Faith let us enquire After what manner it does them Not as it lives and works by Love but as it lives only by Christ and relies on the promise for the Life of Faith which lives before God is not Charity but Christ not receiving Life from Charity but communicating life unto it and justifying Works that they may be acceptable to God which would otherways be abominable Unto the truth of this we have a sufficient Testimony given us by Paul When he says my Life is Christ and again the Life that I now live in the Flesh I live not by the Love but by the faith of the Son of God who loved me and gave himself for me And elsewhere speaking of himself he says That he was not conscious to himself of any VVickedness and yet he denies that he is thereby Iustified as the same Apostle discoursing about the works of Abraham though they were never so Eminent for Holiness yet he saw nothing in them which that Great Patriarch might make a matter of Glorying before God Hereunto may be added the Arguments of others that have been strangely wrested out of Scriptures There are six Reasons principally which they pretend the Evangelists furnish them with against the Righteousness of Faith First they draw an Argument from these words of Christ Come ye blessed of my Father to the Kingdom prepared for you For I was an hungred and ye gave me Meat Argument Da. That which is the cause of blessedness is also the cause of Iustification Whom he hath Iustified them he hath also Glorified c. Rom. 8. Ri. Works of Mercy are the cause of blessedness for I was an hungred and ye gave c. Mat. 25. I. Therefore Works of Mercy are the cause of Iustification Answer I deny the Minor For Works of Mercy as they are considered in themselves are not the cause of Iustification or blessedness but rather effects and furits of Iustification for they are no otherways pleasing to God but as they are performed by persons in a justified state and it is by the Faith of Christ that they become acceptable For unless Faith go before and justifie the person of him that worketh his works are not at all regarded by God because they do not satisfie the Law of God being tainted with the corruption of depraved Nature and come far short of that perfection which Divine Iustice requires Wherefore if we will Reason aright about
defilements of the mind and all the roots of filthiness and impurity I say where will that man be found who performs these and all other duties of true Piety and so performs them that nothing in his Life seems superfiuous nothing is unequal in his duties nor defective in his manners I think he may be found in the Books of Osorius but not in the Life in the daily Confessions or in the Holy Absolutions of Osorius There was of Old I confess the Image of this most perfect righteousness seen and known upon the Earth But that Phoenix hath long since left the Earth and departed hence to Heaven and now sits at the right hand of Majesty drawing all to himself and I wish that at length he may draw Osorius also to himself What if the Lord himself looking down from Heaven upon the Sons of Men is affirmed in the Prophetical Psalm to have found all their ways corrupted and depraved if the Mystical and Royal Holy Psalmist durst not in confidence of his own righteousness enter into judgment with his God or present himself to be tryed by him and condemns all other mortal men of unrighteousness without excepting so much as one If Paul writing to the Romans in a very serious debate confirms the same and stops the mouths of all men that he may bring men over having called them away from a vain trust in their own works and convinced them of the vanity thereof to the help of the Son of God only which is placed in the faith of him If Iohn the Apostle yea and if that powerful proclaimer and defender of humane righteousness could not himself deny but that in many things we offend all I pray you O Osorius Will you now rise up after them not the eighth but the ninth Proclaimer of Righteousness being a mortal and sinful man who dare affirm to others that which you cannot perform your self after this manner That it is either righteousness or nothing which obtains us the favour of God and makes us acceptable and like unto him Qu. What do I hear is there nothing else I beseech you What then Is Faith nothing Is Grace nothing Is the Mercy and Promise of God nothing Do the Merits of Christ profit nothing to Salvation So that now there is nothing which reconciles us to God but the righteousness of works What Do you so place all righteousness in works that you think there is no righteousness of Faith Then you think perhaps that the righteousness of faith and works is one and the same and you make no difference between the Law and the Gospel whereas Paul teaches you far otherwise who openly and with great fervency of Spirit deprecates that other righteousness which is of works that he may be found in him not having the righteousness which is of the Law but that which is of the Faith of Christ which is of God righteousness by Faith Do you not perceive here a manifest opposition between these two To be justified by the Law and to be justified by Faith yea and those very things which Paul removed far away from him as Dung in respect of obtaining Salvation Will you pave that only way for us to Heaven And in the mean while disputing about works I discourse of these things with you as if there were any such strength of so great vertues in this life as could deserve not only the reward of righteousness but also the name thereof What will you say if the most holy performances and endeavours undertaken in whatsoever manner by the most perfect men in this corrupted nature are so unprofitable to the immortality of Life that they are rejected by Christ as things without profit yea that they are despised and utterly contemned in the sight of God like a menstruous cloth as the Prophet Isaiah witnesseth unless they be underproped with better Grace and the commendation of Faith What if in Isaiah we are all said and that truly to have gone astray like Sheep every one in his own way from whom so great a Prophet doth not separate himself What do you suppose should be judged of our virtues and righteousness But you will say this complaint of the Prophet belongs not to all in the general but only to the Iews who in those times wickedly forsook their duty but by the same reason you may affirm that all the diseases of all men and times were not healed by the Death of Christ but theirs only who in those times had gone astray out of the way as lost Sheep But how frivolous this cavilling is it appears evident by the context of this Prophetical Prediction Whereby you see Osorius being convinced by Sacred Testimonies that those merits of our greatest vertues if they be looked upon in themselves are far from the perfection of that righteousness which your Philology Cloaths with very beautiful Colours Which yet I would not have to be so said by me nor underslood by you as if those that live vertuosly did nothing aright and praise worthy in this life Or as if the Godly Works of the Saints were not acceptable to God which God himself hath commanded to be done for thus you reason concerning Works that they come not indeed without Faith and the Grace of God but yet so that when they come you affirm that the Kingdom of Eternal Salvation is due to them by the best right not only as a recompense and reward but also as a lawful Patrimony as if the promise of Salvation depended not on Evangelical Faith but on the Righteousness of the Law and not on Christs merits only unless a Covenant of Works be joined together with it or as if faith it self profited nothing for the obtaining of Life upon any other account but that it may procure Grace which may stir us up to the praise-worthy performances of works by which works we attain unto eternal Life Faith Iustifies no otherways but upon the account of good works according to the opinion of Osorius For so your words do manifestly signifie where treating of Faith and enquiring why we are said to be saved by it you presently add a cause because say you we obtain the Divine protection only by faith and so very easily observe the precepts of the law and obey Divine Institutions and again concluding to the same purpose No man that is in his right wits shall obtain Salvation except he keep the Law or which is equivalent thereunto except he be ready and prepared in his mind te keept it And again in the same place discoursing of the Salvation of Christians Do you ask how a man is Saved Is there another way prepared for Salvation but what is eontained in the Law of God none at all Therefore we miserable mortals have a way to the Immortal Kingdom laid out and shewed unto us and that a very easie one you Osorius being our guide and teacher which is
words seems to be this That Salvation is prepared for all without grief without the lessening of Riches by communicating to the Poor without the detestation of a fault committed And after the interval of a few words But if you think that a Wicked Man though be flyes not at all from his wickedness obtains righteousness by Faith only who hath been more absurd who hath been more out of his wits than thou since the Creation of Mankind That I on the other side Osorius may answer to these things but in a few words If that were true which you falsly say of Luther perhaps you might gainsome praise both of a Learned Orator and an Honest Accuser But now seeing he never so much as dreamed of these things neither can you bring forth one word from so many of his Sayings and Deeds to maintain your unjust accusation I say not in your words Who hath been more absurd who hath been more out of his wits than you since the Creation of Man But if I may be allowed to say this speaking very modestly that you are too much forgetful not only of your duty but also of the argument in which you are exercised and whilst you are writing of Righteousness you do so far against all Righteousness most basely bespatter and shamefully lash a Godly Man a Servant of Christ that never deserved ill at your hands with feigned Lyes and Reproaches and all kind of abuses either through ignorance finding fault with the things you have not read or wresting those things to a wrong Sense which you are not willing to understand in a right Sense What if the Eternal possession of Salvation must not be hoped for from any thing else but works of Righteousness as chiefly you Osorius do teach that I may comprehend also Hosius and your familiar Friend Andradius in the same Category What hope can you have of your own Salvation from these works of yours to wit your most false Accusations and reproachful Libels in which against Law and Right breaking the bonds of all Righteousness you vomit forth those lying slanders against your Neighbour and that in the publick Theatre of the World for no valuable cause nor for any true reason nor upon any other account but because perhaps you are stirred up with your own immoderate passion Luther indeed did write of Faith I know and confess it but what then What fault I pray you did he commit in so doing What hath he deserved Why might not he as well write of Faith as you of Righteousness but perhaps that displeases you not that he did write of Faith but because attributing too much thereunto he refers the whole of our Righteousness to this Faith Be it so and you on the contrary refer all to the works of the Law which of you two is worthiest to be accused Which comes nearest to Evangelical Doctrine You who refer all to and comprehend all in the observance and study of the Law or he that refers unto and comprehends all in the Faith of Christ Let Paul be called for a Witness and Umpire between you who though he himself was very careful in observing the Law of God in his Epistle to the Philippians proposing a twofold manner of Righteousness the one of the Law and the other of Faith he judges the latter to be so much better and prefers it so far before the other that he esteemed all those other things of his own though otherwise excellent and praise-worthy things being placed in the study of the Law of God yet he esteemed them all as loss yea as dung for the excellency of the knowledge of Iesus Christ that he might be found in him having on the Righteousness not which is of the Law but which is of the Faith of Christ which is the Righteousness of God by Faith c. What then shall you bring us away from this faith which is placed in Christ and call us back to that dung contrary to the will of Christ and the Doctrine of Paul that by your teaching and guideance we may be found to possess a righteousness not that which is placed in Faith but that which is only placed in the Law And are you upon this account so outragiously invective against Luther because he chose rather to follow Pauls opinion than yours in this point of Salvation No but there is some other thing in the wind which puts you in such a heat of contending not because Luther attributes Righteousness to faith to which you your self use sometimes to attribute very much but because he so shuts up our Salvation in this faith alone that he seems wholly to exclude and despise the excellent works of Charity and labours after Piety in the point of Iustification and Righteousness before God In Academical exercises where arguments are examined according to the Rules of Logick those conclusions are justly found fault with that proceed from a thing said in particular to prove a thing said in the general which thing there is no man that is in any degree exercised in these matters but he may easily perceive in your Sophistry But if Luther had ever been a Man that had simply condemned the commendable diligence in good works or honest actions of vertues I should not save him from your lashes or from being accounted worthy of such Ornaments as your modesty puts upon him that he might be judged the plague of his Countrey a turbulent Person and disturber of Religion Add hereunto if you please the other flowers of your Satyrical Eloquence under which you expose him in such an appearance or disguise as one of the most cruel and dreadful Monsters that ever was in the World An Answer to the Accusations of Osorius in defence of Luther BUT now passing by your Reproaches let us consider the matter it self and the strength and finews of your Discourse For this is your Opinion that for the obtaining of righteousness the godly fruits of good works should by no means be removed from a Communion with faith which otherwise cannot be lively and saving being without charity And because Luther does this you conclude after this manner that he condemns all works of good men that he is an enemy and destroyer of all honest Discipline an Author of prophane impurity and licentiousness a plague of his Countrey a troubler and disturber of all Religion yea and a Monster and what not But I beseech you Sir bethink your self and have a care what you belch forth against any man with an unbridled rashness the Law commands you to shun leasing And do you who are so great an extoller of righteousness against all righteousness tear honest and innocent men in pieces with false accusations for if a Man doth not attribute unto works the chiefect efficacy and preemince in the point of Iustification is that sufficient cause to suppose that therefore he utterly condemns good works Verily it is
birth-right then the bestowing of the Inheritance goes before all deeds Afterwards Pious deeds follow according to the saying of Augustine which is no less true than firm Good works follow him that is justified but go not before him that is to be justified Wherefore if that most pure and eternal Nature account us for Sons as it was proved above in which there sticks not any stain of unrighteousness upon the like account it follows that the cause which joyns us to God as Sons the same also makes us just in the sight of God But that we may rightly examine what that cause is first the degrees of causes must be distinguished of which some are related unto God and others to men On Gods part in the first place comes his infinite Mercy Predestination Election the Grace of the Promise and Vocation of which Paul speaks in more places than one Who hath Predestinated us saith he unto the adoption of Sons by Iesus Christ whom he hath Predestinated that they should be conformed to the Image of his Son them he hath also called whom he hath called them he hath also justified c. In the next order follows the Donation of his Dear Son his Obedience Death Sufferings Merits Redemption Resurrection Forgiveness of Sin As for those things which proceed from God there is no great controversie between us But our Opinions differ concerning those things which are called causes on Man's part to wit whether there is one cause only or more Whether Faith only without Works or Works joined together with Faith And this is the thing about which now we contend O Osorius for in these Books you do dispure about the righteousness of works at such a rate that you suppose Faith only without these additions so Insufficient to perform any thing towards the purchasing Salvation that it is your Opinion That this Faith of Christ only if it be separated from the help of Works deserves not to be called the Faith of Chrit but a head-strong rashness an insolent confidence an impudent boldness an outragious madness an execrable Wickedness Which sort of Words how little modesty they savour of it is needless here to inquire But how far they differ from truth and the inviolable authority of Sacred Scriptures it will be requisite to take notice because at present this is the matter of debate between us And first if you understand it concerning this common Fellowship of Men with one another and Offices of mutual obedience between Man and Man there is no man so unreasonable as to separate Faith from the operation of Charity in that sense For thus Faith Hope and Charity have a necessary connexion But if the 〈◊〉 is applied beyound the publick society of Human Life to those things that peculiarly belong to Salvation and have a relation to God himself That if now the cause should be erquired for which gives us a right to the adoption of the Sons of God and which purchases us righteousness before him Herein Paul in Disputing against you doth so far take away all righteousness from works and leaves Faith alone that he judges him that mingleth any thing besides for the obtaining Salvation to be a destroyer of Faith an Enemy of Grace and consequently an Enemy of the Cross of Christ. For if those saith he that are of the Law are heirs Faith is made void the promise is made of none effect And also elsewhere If righteousness comes by the Law then Christ dyed in vain Thus you hear Paul manifestly asserting what it is that makes us heirs of the Inheritance and Salvation not the Law but Faith And that these two are so contrary in the Office of Iustifying that if the Law be admitted Faith is wholly overturned the Death of Christ is made void the grace of the promise fails Now let us compare Osorius disputing of righteousness with Paul He affirms that Man is justified by Faith without Works Your opinion on the contrary pleads that righteousness doth so much consist of Works without Faith that Faith doth nothing else but prepare for Holy Works He asserting a twofold righteousness of Works and of Faith of Grace and of Merit so distinguishes between both that he sets the one against the other by a mutual opposition as if they were things that could by no means consist together but the one destroys the other And he makes that evident by the example of the Israelites and the Gentiles of whom those grasping at righteousness by Works fell from true righteousness These because they sought after righteousness by Faith solely and simply obtained it You on the contrary being neither deterred by their fearsul example nor regarding the Apostolical Instruction and making no distinction between these so different kinds of righteousness you seem to comprehend all in that one righteousness of the Law as if the righteousness of Faith were none at all The Words of Paul are very manisest To him that worketh the reward is reckoned to be not of grace but of debt But to him that worketh not but believeth in him that justifieth the ungodly his Faith is imputed unto him for righteousness What can any Man say more expresly Afterwards he adds freely denying that it could be imputed freely if it were due for Works On the contrary Osorius seems to be of such an opinion that he acknowledges no imputation of righteousness at all He who afferts we are justified by the Faith of Christ and not by Works What doth he else but remove Works utterly from the justification of Faith Your assertion which makes the Faith of Christ if works are shut out to be no Faith but 〈◊〉 and execrable Wickedness What else doth it in these words but bring a Gospel not from Heaven but from Portugal wholly differing from that which we have received from Paul Which seeing we are commanded by the Apostle not to suffer so much as in an Angel without wishing him accursed what may be answered to you in this case I commit to your self to consider Paul reasons thus If of Grace then not of Works otherways Grace is not Grace If of Merit then not Freely For in that which is free there can be no merit or debt The Arguments of Osorius whereby he attributes Righteousness to Works are answered NOW it must be enquired by what arguments Osorius pleads for his opinion And first he brings that out of the Psalms The Lord saith he is Righteous and loveth Righteousness his countenance beholds the upright And again The Wicked saith David shall not dwell with thee the Unrighteous shall not remain before thy eyes and thou hatest all those that work Iniquity thou shalt destroy all them that speak leasing c. And now what is gathered from these testimonies To wit That the Wicked have no society with the goodness of God For seeing God is himself the very Law of Equity and Rule of Righteousness according to which
contained in Christ only who is the only begotten Son of God And because our Faith only lays hold on him and he cannot profit any but Believers therefore it comes to pass that faith only without works that is without any merits of works compleats all our Righteousness before God Concerning the Praise of Repentance the Dignity and Benefit and Peculiar Office thereof BUT you will say to what purpose then is it to repent and to amend evil deeds or what shall be answered to these Scriptures which promise in more places than one the pardon of all sins to those that lament their sins and are converted unto a better life That I may answer these I would have you take notice of this in the first place When we attribute the vertue of justifying to Faith and in this case place it alone being helped by no addition of our works Let no man so mis-understand as if we did drive away and 〈◊〉 all saving Repentance and other holy Offices of Duty and Charity from every action of life as Andradius falsly gathers against Chemnitius For that we may openly confess the truth what else is this whole life of Godly Men but a continual repentance and a perpetual detestation and condemnation of sin whilst we are forced by the Gospel with daily groans to breath forth this Petition Forgive us our sins as if we were conflicting in a continual place of wrestling in which sometimes we stand by the Spirit sometimes we fall through the infirmity of the Flesh and sometimes we again make new repentance yet we always overcome and triumph by Faith to wit obtaining the pardon of our faults and we obtain true righteousness for ever Therefore away with impudent slanders let just judgment be exercised and let things be comprehended each in their own places and bounds Pious tears a serious deploring of former destruction and a just care of living a better life with all other pious exercises are things which we do not thrust away nor put out of their place only we search what is the place what is the peculiar office of those things And in the first place this is a thing that should not be doubted of by any Man that Repentance as it is an excellent gift of God so it brings forth fruits not to be repented of according to its Office the Office or duty whereof I reckon to be twofold The first is that which duly detests the sins committed The other that which diligently endeavours the Reformation of the life from which follows both great praise and greater fruits and also very great incitements to vertue For he that being weary of his former wickedness applys his mind wholly to amend his ungodly Life by a future reformation verily he hath made a great progress towards Salvation but he is not therefore as yet put into a certain possession of Salvation or because of that taken up with the Penitent Malefactor into Paradise For it is one thing to weep for the things that one hath done amiss and another thing to obtain the pardon of them Verily he that seriously purposes with himself to amend his life I judge that he ought justly to be praised but yet that is not enough as I suppose to turn away the anger of an offended God to put away the heinous nature of Sin to procure a clear tranquility of Conscience and to shake off the tyranny of death for to obtain that Victory we will need another Panoply or compleat Armour than Repentance or the forces of our vertues for nothing that we can do is sufficient to bring this to pass but only faith in the Son of God And therefore Repentance with Charity and other Offices of that kind have a necessary connexion with faith not that they may give form to this as to a dead matter but that rather they may receive life and Spirit from it not that Faith hath need of these for justification but that they themselves may be justified by the value received by Faith in Christ which unless they were recommended upon the account of that Faith would all be abominable in the sight of God and though they may be call'd works yet cannot be call'd good works in Gods account unless they are supported by Faith Whence Augustin admonishing not without cause commands us to believe in him that justifies the Wicked that our very good works may be good works for those deserve not to be called good as long as they proceed not from a good root c. But here you object approved Testimonies and Examples rehearsed out of the Sacred Oracles of Divine Scripture in which without any mention of Faith Salvation is assuredly promised to them that Repent as in Ezekiel I de sire not the death of a Sinner but that the wicked should turn from his way and live There are set before us the Examples of the Ninivites of David Manasseh and others and lest I should weary you with Rehearsing of every one of them which are infinite I will make a short Collection of the whole inatter You say that thus the Prophets proclaim and openly avouch this thing that there is no hope of Salvation shewed unto any but only those who are with their whole heart brought back from an unclean and wicked life to the practise of Holiness c. And presently concluding with this Opinion you teach us that there is no other way at all either to avert destruction or procure salvation Lest I should speak many things in vain there is one Answer abundantly sufficient for all such Objections that there is indeed necessarily required a sincere reformation of heart and life in these who are to obtain life as in an Heir for whom there is appointed the possession of an Inheritance to be enjoyed there is necessarily required dutifulness towards his Father which dutifulness nevertheless when it is most exactly performed is not any cause of obtaining the inheritance And in like manner there is nothing that can be more certain than that Repentance and Renovation do much commend the life of Christians to God yet it makes them not Christians neither doth it so much commend the person of the Penitent as it is it self commended by the dignity of the man who if he is a Christian his Repentance is approved But if he be an Alien from the faith the lamenting of sin doth not at all profit for the obtaining of Righteousness neither doth it take away Sin But as you say Repentance hath Divine Promises and indeed I am not against your Opinion in that for God doth not desire the death of a Sinner promising also life to him that repents That 's right But let us see how he promises it and by pondering the Circumstances of things times and persons let us consider what is promised and to whom and what is the true cause of promising Indeed the old Law hath dark promises the Gospel
Religion and trampled upon all Actions worthy of Praise and exercises of Eminent Vertue as things of no worth and condemned Pious Tears and judged those Men abominable and Wicked who wept and mourned for their Iniquities or upon any account lamented the Sins they committed And as if he taught a certain new way of Salvation and such a one as neither requires works of vis nor any sorrow neither occasions any trouble to sinners but teaches that confidence alone is sufficient to wit such a confidence whereby every Wicked and Ungodly Man may be supposed acceptable to God tho'he himself do not at all endeavour to restrain his wickedness or pretend to any desire after Piety but only so supposeth in his own mind that he is dear to God That the favour of God is prepared for all yea for the unclean and Wicked though sin rules and reigns with an universal dominion over them Moreover that Luther should think it a great Wickedness to lament Mans first ruine or fall and to fear punishment c. Besides other things also of the like sort no less absurd than false which being wrested by you to a wrong sense you use to lay to his charge not that they are really true of him but they are puposely feigned by you that by any means possible ye may render him odious to the ignorant People But these cunning attempts of yours avail nothing for the Writings and Sermons of Luther are publickly known There are also extant the publick Confessions of the Saxon. Churches first presented unto Carolus Caesar in the Assembly of Augusta Anno. 1530. And afterwards Anno. 1551. Shewed and offered to the Council of Trent in which what they teach concerning the true way of Iustification according to the Word of God what they Iudge and Preach of repentance and the Holy Fruits of good Works by all which they do sufficiently defend themselves against your frivolous calumnies and most vain accusations that there is no need of any other defence besides The opposite Assertions of the Adversaries against the Free Imputation of Righteousness produced and examined WHich things seeing they are so and sufficient defence hath been made for those of our Profession let us proceed to that which remains We will then first declare the opposite assertions and decrees of the Adversaries what they say and judge concerning Righteousness Faith Grace Repentance and Works and next we will compare their Opinion with ours and both together with the holy Gospel of God that it may be the more evident to the Reader what should be judged of both And here first come forth unto us Osorius none of the meanest Champions in this Cause all whose contention against Luther drives at this to destroy all imputation of Righteousness and to leave no other way of Righteousness but that which consists in works and observation of the Law and which might maintain according to the Decrees of Trent that we are not only esteemed righteous but also are really or inherently Righteous in the sight of God even unto justification In which way of justifying he doth not exclude Faith and Grace but he so mingles these together that the praise it self of Righteousness is founded on works and all else so subservient that Faith first goes before that it may only prepare and make way for the obtaining of Grace And Grace afterwards follows which brings forth good works in us and then works themselves perfect and compleat Righteousness For after this manner doth Osorius dispute in his Third Book And this is the sum of what he says therefore seeing the Law either written on Tables or received by Revelation cannot take away the unbridled lust of the mind and whilst lust remains in its vigour no man can by any means obey the precepts of the Law which are given for our attaining Righteousness Therefore it is that no man relying only on the help of the Law can be holy unless he be furnished with the immediate help of the Holy Spirit against lust and farther because we obtain this Divine help not by the Law but by Faith Therefore it is that all actions of Charity are called works of Faith not of the Law both by other Divine Writers and also by Paul who frequently by the name of Faith understands all Offices of Charity c. You have here a Specimen of the Osorian Righteousness so described by him that Righteousness seems to consist not at all in Faith without Works but in Works which are called Works of Faith not of the Law Which Righteousness whoso wants he denies that it is possible for him to be received into the favour of God 〈◊〉 chiefly upon this Argument Because that Divine Nature being most holy and most pure and which can endure no filthiness of Iniquity it behoveth him therefore that would enjoy the presence thereof to conform himself unto the same Image for there is no Communion between light and darkness there is no union between the holiness of righteousness and the wickedness of unrighteousness Which seeing it is so he therefore concludes that Luther they of Luther's Party do err first in this that they dare assert that sin in those whom that infinite purity hath united unto it self by a most Holy Love is not wholly removed nor altogether abolish'd and pluck'd up by the roots nor all its fibers quite extirpated And also that they affirm that a Law is laid upon us by God which cannot be kept In the one of which the Divine Clemency and Bounty is distrusted In the other abominable reproach is cast upon his Infinite Power and Godhead Concerning Righteousness and its definition given by Osorius and others THou hast ingenuous Reader the whole Model of Osorian Righteousness described in a short compend in which what is true and what is faulty it remains that we should examine with like brevity according to the Rules of Evangelical Doctrine beginning first at the very definition of righteousness because thereupon depends the substance of the whole Controversie For so Osorius defines Righteousness that it is a state of Soul founded on the Law of God and that bears a clear resemblance to the immutability of the Divine Vertue In like manner also Andradius not much differing from him Righteoufness saith he is an unmoveable equity and government of mind which measures all its actions and counsels by the Law of God And the same again presently Righteousness is a habit of mind fashioned by the Divine Law to obey that Divine Law and Will as it perswades to perform the Offices of every vertue C. So that I need not here gather together the definitions of others of the Party of whom I find so many to be of the same Opinion that they think a Righteous Man should be defined from works of Righteousness just as a wise Man from Wisdom a Musician from Musick and other Artificers are formally denominated from
than this large honour of his Kingdom which the Lord himself promises us in the Gospel Fear not saith he little Flock for it is the good will of your Father to give you the Kingdom Which Paul also makes mention of writing both elsewhere and also to the Colossians Who hath delivered us from the power of darkness and translated us unto the Kingdom of his dear Son c. Of which also Daniel a most famous Prophet hath given an ample Testimony The Kingdom saith he and the Dominion and the largeness of the Kingdoms under the whole Heaven shall be given to the People of the Saints of the most High c. In which one benefit seeing the whole Sum of our Felicity is comprehended to wit reconciliation with God imputation of Righteousness remission of Sins Peace with God access with boldness hope the glory of God eternal blessedness and salvation the Inheritance of Eternal Life freedom from the accusation and condemnation of the Law What can any Man either by desires wish for or by Faith conceive more glorius For he that is promoted unto the possession of a Kingdom what more can be added to him unto the highest splendour of Glory and the degree of the most honourable Dignity Therefore we have as you see O Osorius the hereditary Mansions of the Eternal Kingdom promised to us and that not of Works but of Faith not according to Bargain but according to Grace and therefore according to Grace that the Promise may be firm and sure to all the Seed It is a very weighty Cause and Authority not to be contemned For what is more firm for all manner of security than that which relies on the certain faithfulness of God and a free promise On the contrary what is more unstable than that which depends on the most uncertain condition of our Works which are either for the most part evil or always uncertain Why then wilt thou cast us again out of the most firm safeguard of most sure confidence proposed to us which rests most safely in the free bounty of God promising as if thou drovest us out of a Haven of Tranquillity procured for us to be tossed in the tempestuous Waters and Straits of Diffidence and Desperation And do you make those things doubtful and uncertain which through the bounty of God we do as it were hold in our hands with a most assured Faith so that now there is not any thing certain which a man may satisfie his own Soul about touching Salvation for I pray you what can be certain if so be the Grace of the Promise being taken away if Imputation of Righteousness being neglected which is placed in Christ for us the whole matter is brought to the account of our actions and you plead that we are not otherways righteous before God than by performing the Offices of the Divine Law Objection But you will say What hath not God promised in Iereremiah and Ezekiel to those that come to God by Faith that they shall have his Law written in their mind that they shall have the very presence of the Holy Ghost within their mind and defile their life with no sin but govern it by the Law of God and walk in the Precepts of God and perform excellent and holy works and moreover that they shall be righteous c. Ans. 1. As touching the promise of the Spirit of God it is very true what you cite out of Ieremiah For God in his bounty hath promised that he will write his Law not only in Tables of Stone as before but in the inward Tables of their minds and indeed accordingly he hath performed and doth perform daily what he hath promised And what doth your Logical reasoning gather thence Therefore say you seeing we have the Law of God put into our inward parts it comes to pass that giving credit to the promises of God we do presently obtain the help of God that we may very easily do all things that are commanded us and so be saved c. Therefore by these many things which have been hitherto mentioned by you concerning the Law and its Office I perceive you have two Opinions both of which are false First That you affirm that we being supported by the Grace of God and guarded by his help can very easily perform all things whatsoever are commanded by the Law of God Secondly Because you plead that all the nature of our Righteousness and Salvation consists in performing God's Commands and that there is no other way to Heaven but that which is contained in the Law of God Both which Reasons of yours how absurd they are how contrary to the Grace of God and the Gospel and how much disallowed and confuted not only by all Authority of Divine Scripture but also long since contradicted by the sayings of the most Antient Fathers and how void of all support of reason and experience there is no Man that hath so little Reason or Religion but evidently perceives it and clearly takes notice of it For though we do not deny that by the help of the grace of the Divine Spirit there are wonderful various and manifold effects produced and great gifts are shed abroad in the minds of the Regenerate for governing all parts of Life piously and holily but whence I pray you will you teach that so great strength and so great power to observe Righteousness is given by God and committed unto mortal Man which may be sufficient for performing all things that are prescribed in the most holy Law of God Concerning the Perfection of Righteousness and compleat Obedience of the Law You proceed to press again and again that Antient Song out of the Prophet I will put saith he my Law in their inward parts and write it in their hearts And also out of the other Prophet And I will give them a heart of flesh that they may walk in my Precepts and keep my Iudgments and also may do these things which are just c. I hear the Oracles of the Prophetical Promise uttered with great evidence from whence certainly works of New Obedience do proceed which necessarily follow Faith so that if any Man do now enquire for the cause of good works presently he learns hence that it should not be attributed to the strength of Man's Will but the Gift of the holy Spirit but now whence does this Gift proceed but from the Merits of Christ or to whom is it given but to them that believe in Christ For the holy Spirit is received by Faith according to that of Paul That we may receive the promise of the Spirit by Faith Wherefore seeing Faith is the only thing which procures unto us the holy Spirit therefore it cannot otherways be but that having received the Divine Spirit of Sanctification a new Life and spiritual motions do follow in the hearts of the Regenerate For a mind rightly qualified with the Faith of Christ
Companions of your Society who being all instructed in the same School seem to make a Conspiracy about this one thing as it were giving notice by a watch-word viz. to overthrow all the efficacy of Evangelical Grace to destroy the assurance of Faith to oveturn all For what place is there for Grace I beseech you if Heaven is given not by the free gift of the bestower but to the Merits of holy men as you say And what will you answer Paul the Apostle who denies that grace is any more grace if men deal with God by Works whence that may be brought not without just cause against you and yours which Augustine of old brought in his contending with the Antient Pelagians of his time For thus you plead That Heaven is justly and deservedly given to the Merits of holy men On the contrary Augustine being taught by Apostolick Authority If it is given saith he to any Merits it is not then given freely but is render'd as due and by this means it is not by a true name called grace where the reward as the Apostle speaks is not imputed according to grace but according to debt But that it may be true grace that is free it finds nothing in Man to whom it should be due otherways according to the mind of the Apostle grace would not be grace c. And now with what fair colours cast on them will those things being contrary to one another be made to agree Augustine with St. Paul affirms that grace finds nothing in Man to which it should be due That it may be free On the contrary the Papists contend that Heaven is given as a due debt to the Merits of the Saints What is more contrary Grace saith he doth not only help the righteous man but also justifies the ungodly in which there appears a twofold effect and fruit of Divine Grace both in helping the righteous and justifying the ungodly With the one of which you being contented ye either unworthily pass by the other or which is more abominable ye oppose it wickedly whilst ye admit no grace of justifying but that which seems to be joyned with Vertue and the Iustice of Merits And yet after all these things whereas nothing more contrary to grace can be spoken this sweet Oratour would perswade us with his flourished speeches that they are no such men as overturn the Grace of God as some ignorant men say but that they celebrate with due praise the wonderful effect of grace and teach that all the Merits of the Saints should be referred to the Grace of God Now we acknowledge this to be most certain that there is not any thing but what should be referred to the Grace of God whence Hierom accounts it for Sacrilege if any man thinks he can abstain from sinning without grace But here there is need to explain what the word grace signifies according to the caution of the Gospel For grace in the holy Scriptures is not only understood concerning the help of the Holy Spirit but it comprehends both free Imputation which is by Christ which the Papists cannot endure and the help of the Holy Spirit in performing the Offices of Vertues How the Papists and Protestants agree and differ in understanding the word Grace Now whereas both Papists and Protestants seem to attribute Man's Iustifaication to grace herein they both agree But they say this after their manner of speaking we after ours For this is the difference between these and the Protestants that the Papists by the name of grace understand only gifts that are conferr'd upon those that are justified to wit habits which they call infused and excellent Endowments of lovely Vertues and other things of that kind wherewith the Elect are adorned by the free gift of God But the contrary party being otherways taught by the Scriptures and confirmed by the sayings of the Fathers perceiving these very gifts of the Spirit of God as long as they live in this flesh are imperfect through our default they deny that men can be justified by these because Divine Iustice cannot at all be satisfied by these And therefore it is that they attribute Iustification only to the grace and mercy of God which consists not of any remuneration of Vertues but rather imputation of Righteousness and forgiveness of sins For we do not find fault with this in them that they do rightly affirm that all our good works should be referred to the grace of God which neither the Iews themselves nor the Turks will deny But we justly disapprove that they do not define this grace according to Scripture For whereas grace is so defined by this sort of men that it is nothing else but a habit infused by God like his own goodness and love whereby he that hath it is rendered acceptable to God and it makes Works acceptable to him and meritorious It is easily demonstrated both by Scriptures and Reason how faulty this definition is because the thing defined is of a larger extent than the definition For the grace whereby God loved Iacob and hated Esau before they did either good or evil was grace which yeâ—â—as not any Habit either begotten in them by the power of Nature or infused by grace whereby Iacob that had it that I may use their words was render'd acceptable to God After the like manner the grace which in the midst of his persecution of Saints changed Paul into an Instrument in the hand of Electing grace was not an infused Habit but went before an infused Habit and first made him a man acceptable to Christ before the Habit making acceptable was infused The same should be said of the Thief the Publican the Leper and many others in the History of the Gospel who were not saved by an infused Habit but only by an infused Faith for otherways what did that word so often repeated in the Gospel signifie Thy Faith hath saved thee Which word if it be true then either Faith is Righteousness or else Righteousness can by no means save us And the same reason is to be given of the Conversion of the Gentiles whom of old the grace of God brought from impure Paganism to the Communion of the Gospel not for any Inherent Righteousness but for his great Love wherewith he loved the unworthy and the wretched sinners Moreover what shall be said of the Apostles themselves whom Christ verily chose not being just as Augustine speaks but to be justified when he said I chose you out of the World What if Christ chose them out of the World that they might be just then they were first unjust in the World whom he chose out of the World that they might be just If they were first just and not sinners of the World whom Christ chose out of the World then they first chose Christ that they being just might be chosen by him But it was not so for he himself says to them
yours deserves You only look at how much you proceed in running but you do not also take heed how much you fail in your race And after all these things do you yet boast of your merits as if the reward of the Everlasting state were due to your Labours In which assertions I do not drive at this to dissolve the Pious endeavours of making Progress or to dishearten them by desperation For the Admonition of the Apostle is not in vain so run that ye may obtain And again no Man is Crowned except he strive Lawfully Let us therefore so strive that we may be Crowned let us so run that we may obtain But we do not therefore obtain because we run but we do therefore run because the promise is made to them that run not to them that slumber So that the running is not the cause of the promise but the promise stirs up to running and adds alacrity to the runners Therefore the Apostle that he may make them the more valiant in striving adds this promise your labour shall not be in vain in the Lord. And speaking of himself I have fought saith he the good fight and a Crown of Righteousness is laid up for me c. What then do you not see that labours well performed have their own reward due to them Be it so indeed But we treat not here of the labours of Men but of the merits of Labours we do not ask with what rewards the goodness of God dignifies us but what we our selves deserve to receive For there is no small difference between Gift and Merit If Merit is called that to which a recompense of reward is due by reason of its equality it is certain there is no equality between those things which we do here on Earth and those things which being promised we expect in Heaven The Inheritance of the Everlasting Kingdom is promised not that which upon the account of hire is due to our Works but which is promised to our Faith by the free gift of God Whence Paul when he said the wages of Sin his Death he doth not add next thereunto the reward of them that live Godly is Life Eternal But the grace saith he or the gift of God is Eternal Life And why doth he not as well say the reward of Righteousness is Eternal Life But that the difference between gift and reward between grace and recompence might be evident For if it is of grace than it is not of works If of works than it is not of grace But now that he might manifest the Infinite Riches of Divine Grace towards us through Christ Iesus He Proclaims openly that we are saved through Grace by Faith And that not of our selves it is the gift of God not of Works lest any Man should boast Which also elsewhere inculcating more clearly He says not by works of Righteousness which we have done How then But according to his mercy hath he saved us And now what is that mercy but the favour and loving kindness of God which remitting the rigour of Iustice spares those that are unworthy pardons the penitent receives them that are undone into favour which favour or mercy also glories against Iudgment All which being so what should be said of the Hypocritical Fathers of Trent who by the publick decree of their Senate pronounce those accursed whosoever dare say that the grace of God whereby we are justified is only the favour of God The Absurd Paradox of the Tridentines whereby they deny that we are justified by the favour of God only BUT Now by what other thing then will they say that we are justified if we obtain it not by the favour of God only By the Law But that works Wrath By the works of the Law But the Apostle expresly excludes those Not of works lest any Man should boast But here I call to mind the ordinary Glosse which doth resolve no difficulty but makes one by it's subtile comment partly affirming that we are justified by works and partly denying it For thus it says our works as they are ours have no power to justifie yet consider them as they are not from us but are wrought by God in us through Grace they merit Iustification And for that cause the Apostle would not say the wages of Righteousness is Eternal Life But chose rather to say the grace of God is Eternal Life Why so Because saith this device those merits to which Eternal Life is rendered are not from us but they come from grace whence they receive the vertue of meriting O wise yea rather wild talk to vilifie grace What if the Spirit of Christ influencing the Hearts of his own stirs up the Holy Offices of Charity and excellent motions to Piety What doth not the same Spirit also vouchsafe all other gifts to his Church bestowing on some gifts of Prophesie on others divers kinds of Tongues on others admirable Vertues of Curing and Healing and on others of Teaching for the Edification of the Saints What shall we therefore place our whole Iustification in those gifts received from Christ I know that there are both many and eminent vertues wherewith the Spirit of Christ always adorns his Church but it is one thing to adorn another thing to justifie the Church The gift of Sanctification is one thing the cause of justifying is another both whereof though Christ perform by his grace yet he Sanctifies one way and Iustifies another for he Sanctifies by his Spirit but he Saves and Iustifies only by his Death and Blood But you will say if Salvation is not placed in Grace why then is the grace of God called by Paul Eternal Life Verily it is certain and must be confessed which Paul teaches that our Life must be attributed wholly unto grace to which also it behoves us to attribute all other things But we must look what way this grace saves and justifies for it is that on which the whole controversy depends In which the generality of the adversaries are greatly deceived Against the Tridentines It is Demonstrated by the Scriptures that the grace of God whereby we are Iustified consists only in the free favour of God and Remission of sins not in the Merits of Works or Infusion of Charity THomas Aquinas and they that follow him according to the gloss which they call ordinary do not deny that which the Apostle affirms That we are saved by the Grace of God But if you ask after what manner they answer that it comes to pass upon the account of good Works For these are the words of the Gloss Grace says it is called Eternal Life because it is rendered to those Merits which grace hath conferred And to the same Sense are the Comments of Orbelius Bonaventure Halensis and others because say they without grace no Man can observe the Commands of God And Thomas adds elsewhere that to fulfill the Commands of the Law according to the
some condition But I think there is none can say there is no condition Therefore it remains that we confess there is necessarily some condition Which of what manner it is let us examin by the Scriptures But in the mean while perhaps some Man will object If the promise of God be confined to certain conditions how then shall we with Paul make the mercy of God free whereby he freely justifies the Wicked Yea verily I both judge and hold that the Mercy of God is most free Free I say in Christ. Otherways without Christ there can be no hope of Mercy nor promise of Salvation nor remission of Sins And the Sons of the Papacy will not deny this that all the riches of the Divine promise and of our Salvation stand in Christ. And indeed in so much they are in the right For hereby I understand the Mediatour by whom God dispenses his Heavenly gifts to us That 〈◊〉 Christ. But I do not yet perceive well enough how he dispenses by this Mediatour For tho I acknowledge him to be Mediatour to whose merit only we are beholden for all our Salvation yet because this Salvation by the Merit of Christ is not Communicated unto all neither is it derived to us but upon a certain Condition I would gladly learn of those Men what is that Condition prescribed unto us by God to obtain Salvation or how this meritorious Efficiency of the Mediatour Works in us And here presently Answers Lombard and others that favour the Lombardick Discipline that it comes to pass this way To wit by Charity infused through the Merits of Christ which being received by our voluntary taking it in we are incontinently not only named just but are really so O Divines As if Christ had been given to us and had come from the Father for no other purpose but that he might procure unto us the Divine Infusion of Charity as they call it And why could he not by Prayers obtain this same infusion from his most bountiful Father when he was present here what was the Father so hard and so inexorable that he could not be mitigated by any Prayers to communicate the benefit of grace to any Man without the death and Blood of his own dearly beloved Son But what hindered Because he was not willing who by nature is Charity it self Or because he was not able who is in Majesty Omnipotent But now being endued with the gift of Charity what will you obtain by that You say Salvation and Righteousness Upon what account will you obtain that Because Charity being the fulfilling of the Law thereby it comes to pass that Charity being spread abroad in our Hearts by the Holy Ghost and inflaming us to the Obedience of the Law it easily performs all those things which are the duties of life so that we are now not only accounted but in reality are called and are indeed Righteous That is right indeed Therefore if I am not mistaken this is it which I see those Men drive at that all our hope of Salvation is placed in the performance of the Law And that the Summary of the Divine promise is contained in that condition if we perform the things that pertain to the Law Which because they cannot be performed without Supernatural Infusion of Charity therefore Charity informing the mind with the love of the Divine Law is called by them Righteousness Ingenuous Reader you have the Summary of this Sophistical Divinity briefly described Concerning which that you may judge more rightly look now at this wonderful Order of Causes Concerning the Threefold cause of Iustification 1. Conditional 2. Formal 3. Meritorious 1. FIrst they place the end of all Righteousness and the Salvation promised to us in the observance of the Law upon this condition that if the Law be performed we may live but if not there should remain no other way of obtaining Life 2. But because this perfect performance of the Law according to the due manner of doing as they speak is not in the power of Nature nor in the Law it self without a special Supplement of grace as they call it therefore they necessarily require Charity spread abroad in our Hearts which they define the formal cause of Iustification 3. But now by what ways and means this infusion of Grace and Charity is obtained they assign two causes chiefly of which the one is placed in the Death of Christ as the Meritorious cause The other they place in the voluntary acceptance of our Will which because it could reject this grace which it accepts according to its liberty therefore they Attribute unto it the Merits of Meriting at least de congruo or Agreeableness and in the mean while Faith amongst those Men is nothing valued or accounted of And it is no wonder for they do not understand by the Gospel what Gospel Faith is neither do they seem to have had any experimental knowledge what the power and efficacy thereof is But that I may answer the Sophistical talks of these Men First as touching the next and last cause of Iustification which they say consists in the perfection of the Law how false it is and contrary to the Gospel who is so void of the knowledge of the Gospel but clearly perceives it For tho' the voice of the Law confines us by a most rigid necessity to the perfect condition of performing all Righteousness yet the meek voice of the Evangelical promise sounds far otherways Which requires no other condition to obtain Salvation but Faith only whereby we believe in the Son of God But what should you say to those Men who know scarcely any more difference between the Law and Gospel than Night Owls that are dimsighted at Noon-day Concerning the Formal cause of Iustification AND that is no less false which they most vainly dream concerning a formal cause which is easily confuted after this manner First that we may grant this that Charity should be reckoned amongst the chiefest gifts of God which being so often praised by the Apostle cannot be praised enough by any Man yet never was there given to any Man in this life so great an excellency therein that he should fulfill all the Righteousness of the Law Whence because charity of life as they call it is imperfect for we love in part according to theMagisterial Sentence that can neither be called Righteousness nor be the form of Faith Unto this there is added another reason because when it is given most largely yet Charity is never given for this end that it may justifie us in the sight of God nor that it may inform faith but rather that it self may be informed by faith and may be subservient to faith for Works of Charity are fruits of faith not the cause of faith they follow but do not go before faith For Magdalen did not therefore believe in Christ because she loved Christ but because she
believed in Christ therefore she loved much Now if that be called the formal cause by Philosophers which furnishes matter with Life and Soul and if Divines account this the life whereby we live to God what then will they say to the Prophetical Scripture whereby the Iust is said to live not by Charity but by faith What also will they answer to the Words of Christ in which he teaches that life Eternal consists in this that we should know the Father the true God and Iesus Christ whom he hath sent And again where in very evident Speech he Attributes life to faith only and not to Charity He that believeth in the Son faith he hath Eternal Life Concerning the Meritorious cause of Iustification BUT in the mean while because these things have been already largely discoursed of there follows after this that which is next in this Series of causes that we should now examine with the like briefness the Meritorious cause of Iustification which those Men by the Authority of Trent comprehend only and wholly in Christ. And now what then will those Scribes and Disputers of this World answer here What do the Works of the Iust Merit nothing in the sight of God Do they help nothing towards the obtaining of Righteousness And where then is that Merit de Gongruo and condigno Where are the Works of Supererogation that are above due Where is that grace which the Sacraments confer upon us ex opere oper ato By what Argument now will Andrew Vega defend this Axiom of his Faith says he and other good Works whereby we are disposed unto grace that makes us acceptable and whereby we are formally justified and made acceptable to God are Meritorious by the way of agreeableness of such grace and of our Iustification c. Whence it is evident that either Christ is not the only Meritorious cause of such grace or that all the other helps of Merits are of no value Though in the mean while I do not deny that the death of Christ is truly Meritorious but let the adversaries consider diligently what it hath merited That the spiritual help say they of Divine Grace and Charity to perform the Law might be diffused into us What then Dyed Christ for no other cause but that he might obtain the gift of Charity for Mortal Men to perform the Law Did he not rather dye upon this account that he might blot out the Hand writing which was against us in the Law having nailed it to his 〈◊〉 that he might take away the Enmity and might destroy Death for ever might dispossess the Devil of his Kingdom that there might be food and sustenance for our hunger that he might make Principalities and Powers subject to his Triumpham Dominion that he might take possession of all Power in Heaven and in Earth What if the power of Charity to perform the Law is so great as they preach could not this Charity otherways get entrance unless the Son of God dyed Yea were not the Patriarchs Prophets and many others of the Saints adorned with the same supernatural gifts Moreover since the Death of Christ is there so great an influence of Grace present with any man that he is able to fulfil all Righteousness Because the Merit of Christ is perfect it is necessary that those things also should be perfect which he hath merited for us by his most perfect price But on the contrary my Opinion is that I think Christ to be indeed the meritorious cause of our Iustification and that he is not so much the meritorious as the efficient cause of our Renovation seeing it is he that baptizes with the Holy Spirit and with Fire Suppose we grant that this Charity flows in upon us by the Merit of Christ yet I do not therefore call this same infusion of Grace a cause of meriting Iustification nor any part of a cause thereof but it seems rather fit to be reckoned amongst the effects and fruits of Iustification which follow from thence neither doth it follow because the works of Grace and Charity come to us by the Merit of Christ that therefore the same do merit Iustification before God for it relies upon no condition of works at all but only the promise and that a free one also and so free that it implies no condition except one only And because in this place we enquire what is that only and peculiar condition the Doctrine of the Gospel will easily teach us if so be we are more willing to hearken to the Gospel than to the Opinions of Trent On what condition properly doth the Promise of Iustification rely BUT the condition whereby we are properly justified is this That we should believe in Christ and adhere to him by a constant confession In which Faith in the mean while a diligent Caution should be observed that this Faith should be directed unto a proper and legitimate Object which I wonder that it hath not yet been taken notice of by those School Doctors hitherto Of whom some place the Object of Faith in the first Truth Others take for its Object all things that are written in the holy Scriptures Others do esteem for the Object of Faith all things that are laid before us to be believed by the Authority of the Catholick Church And they say not amiss for I deny not that all these things are both truly and necessarily to be believed by every man For he that believes the whole Architecture of this World was framed by the handy-work of God in the space of six days he is indeed led by a right Faith as all Truths are to be believed with a most sure Faith whatsoever are mentioned in the Books of the Scripture which Faith of every particular Truth as I suppose doth not therefore justifie a man For the sense of our question is not what is truly believed by us but what Faith that is which justifies the wicked before God from his sins and that we should search by the Gospel what is the proper Object of this Faith In the mean while that is a very ridiculous thing and too barbarous that the Pope in his Decretals reduces the Object of Faith to the Keys and Succession of the Roman Chair and that as necessary to Salvation but away with this Deceiver and his Cheats Concerning Faith and Assurance and what is the proper Object of Faith NOW let us discourse of others who reasoning with more sound Iudgment about Faith do not fetch the proper and genuine Object of Faith whereby we are justified so far off from the very first Truth as Thomas nor reduce it to every particular Truth of Scripture as the Colonienses nor define it by the Decrees of the Church as the Duacene Doctor and Iesuits of that Place and Order nor place it in the Infallible Authority of the Roman Chair as Boniface but coming much nearer to Evangelical Truth do
exhort unto Works of Piety and by the Authority of Scripture thunder the Iudgments of God against Harlots Adulterers Covetous Persons Highway-men Sorcerers that they may know there will be no place for such in the Kingdom of God and Christ except they amend their lives Who was more zealous than Paul in exalting the Righteousness of Faith And who was more Holy in Life than he or more fervent against the sins of those that walked not after the Spirit but after the flesh The Books of our Divines do evidence the same in which they discourse no less of Repentance and good Works than of Faith joyning always the one with the other Therefore as touching the manner of Teaching you will find that it is not Faith only which is Treated of in the Churches and Books of Men of our perswasion But if the matter of debate between us be about the cause of Salvation and Iustification there is nothing more agreeable to sound Doctrine than that an ungodly sinner is Iustified before God by Faith only without Works But you may object this Doctrine hardens the People in their sinful courses If you understand it of all it is false If of evil doers that run on in sin against their Conscience and take no care to restrain their Lusts As for such who ever said or taught that they are Iustified by Faith only And yet nevertheless the Truth of this Assertion remains invincible whereby we affirm that a wicked Man is Iustified by Faith only without Works if the Scope and meaning thereof be well understood Which will be easie if by adding that which supplies the room of a predicate the proposition be made entire As when Faith only is said to Iustifie add unto the Subject of this Enunciation it s own proper predicate or I may rather say add the proper Subject of Iustification and understand aright who they are whom Faith only Iustifies without Works according to the saying of Paul For herein chiefly lies the difficulty of this Controversie Neither is there any thing wherein the Adversaries are more grosly mistaken And herein they follow the Foot-steps of those concerning whom Cyprian justly complains saying They look at that which is said in the first place but regard not what follows after They catch at that which we assert of Faith only Exclusively and think there is injury done to good Works if Faith only is sufficient to Salvation But they take no notice what manner of Persons they are to whom this Iustification by Faith belongs It is the Advice of those School Divines to consider the reasons of things proposed according to their Subject matter and why then do they not observe their own Rule in this Evangelical Assertion Christ affirms it Paul confirms it yea the common practice of life natural Reason and Experience and the Conscience of all good Men proclaim that Ruine comes only from our Works and Salvation only from Christ. And because we receive this only Mediatour Christ by Faith only hence it is that we assert it is Faith that justifies believing sinners before God But let us see what manner of Sinners they are whom Faith Iustifies Is it the Rebellious and Impenitent No verily Then it must be such sinners as are Converted and Humbled and have the fear of God before their Eyes But there is no fear that such will continue to wallow in their former filthiness but on the contrary they are hereby so much the more stirred up to amend their lives All Ages have abounded with Examples of those to whom the Doctrine of free Iustification by Faith in Christ as it conduced much to their necessary consolation so it was no hinderance to their leading an holy life If Charity according as the Adversaries themselves do testifie is the perfection of the Law which is the Rule of Life I would ask such men whether he to whom more or he to whom fewer sins are forgiven hath the strongest obligation to love either God or his Neighbour which of these two mentioned in the Gospel loved Christ with the greater ardency of affection Simon the Pharisee or Mary that brought with her no good works at all but a great multitude of sins And why was her Love to the Lord more vehement but because she had more sins forgiven her But let us proceed Wherefore were so many and so great offences forgiven her but for her Faith which guided her Love for she did not therefore believe in Christ because she loved him but because she knew him to be the Son of God her Faith being thereby incited to act the more vigorously she loved much For Love proceeds from Faith and not Faith from Love Because we believe therefore we Love but we do not believe because we Love-Whence the Lord regarding more her Faith then her Love said unto her thy Faith not thy Love hath saved thee How Love and Repentance are concerned in Iustification BUT You may say Is Faith alone here Is it not joyned together with Love and Repentance I grant indeed that they are all three together in the person of the Believer But in the Case of Iustification Faith only is regarded And the other do follow as Fruits and Effects thereof For as that Woman unless she had believed in the Mediatour made known unto her by Faith she had nevor loved him So she had never come unto him as her Physician unless the Disease of her Troubled Conscience had driven her Wherefore if we reason aright about Causes these things follow 〈◊〉 as Effects and Fruits thereof but they are no causes of obtaining Salvation We have spoken of Mary Magdalene let us now behold the Pharisee and compare the one with the other If the Woman that was a Sinner by her love mericed as they speak Iustification What shall we say of the Pharisee Did not he also love the Lord Would he have gone to him so Courteously or invited him so lovingly or received him into his House so kindly or entertained him at Dinner so honourably unless he had been moved with some Affection of Love What shall I say of his Faith Did he not believe being instructed by the Holy Scriptures in God the Father Almighty Maker of Heaven and Earth Did he not receive Christ as a Prophet Now he believing in the Father and receiving the Son with Affectionate Love What could be wanting to him that was necessary to Iustification If so be all our Iustification is perfected by Charity And yet I suppose no Man will say that this Pharisee was justified by Christ that is set free from all Condemnation by this love of his Why Because Faith in Christ as a Saviour was wanting But suppose he had Faith and he trusting to his own Righteousness and being puffed up with Pride upon that account had begged no help and imagined he needed no Pardon would this Faith have availed him to Iustification I do no not believe it But
the cause of blessedness this manner of arguing will appear to be more forcible by an evident Testimony of Scripture Argument Ma. That which is the cause of blessedness the same is the cause of Iustification Mi. Remission of Sins is the cause of blessedness and Salvation Con. Theresore Remission of Sins is the cause of Iustification But you may say What must then be answered to the Words of Christ who seems to promise the blessedness of the Kingdom as a reward of Works You may find an answer to this objection in the Book of Iacobus Cartusiensis who hath written on this manner Men do accept and love the persons of others for their Works that are acceptable and profitable to them but God accepts the Works for the sake of the person c. Therefore here there is need of a distinction between the Work and the person of the Worker But you may say Are not Works that are performed in Charity for the relief of the Poor pleasing and acceptable to God We deny not that our selves But we enquire into the cause wherefore they become acceptable Which that it may appear the more evidently let us examine these words of Scripture I was an hungred said Christ and ye gave me Meat I was thristy and ye gave me Drink c. I ask in the first place who is it here that was an hungred You will say Christ either himself in his own Body or in a Member of his Body Did you then feed Christ when he was an hungred That was Piously done indeed Therefore I see and commend what you have done But I ask what was it that stirred you up to do it Whether was it Charity setting Faith a work or was it not rather Faith setting Charity a work But what if some other that was no Member of Christ whether Heathen or Turk had need of your Meat Would you in your Charity have fed him I doubt of that But suppose you your self had not believed in Christ but had been an Enemy to him if you had seen one that belonged to Christ almost ready to perish for hunger would you have relieved him I do not believe so Why Because it is only believers that feed Christ but Infidels persecute him The Lord was thirsty on the Cross and he had Vinegar given him for drink which was a Hellish wickedness But why did they give him Vinegar Was it want of Love or was it not rather want of Faith in those unbelieving Pharisees Who if they had not wanted Faith they would not have wanted Charity to administer help and Charity would not have been unrewarded But let us proceed Suppose one that is not a believers whether Turk or Heathen should refresh a hungry Christian by giving him of his Meat as old Simon the Pharisee entertained Christ with a Dinner And many of the Heathens have been Eminent in offices of kindness and Love Can the giving of Meat and Drink by any such without Faith merit Eternal Life Surely not But if a believer gives his Christian Brother so much as a Cup of cold Water in his necessity shall he lack his Reward Christ himself says he shall not Hereby you may see whence it is that our Vertues and good deeds are acceptable to God and dignified with Rewards not for themselves but for the Faith of him that works them which first justifies the person before all works And after the person is justified his performances are accepted and though they are of small value in themselves yet they are looked upon as great and rewarded plentifully Wherefore we deny not that sometimes in the Scriptures the name of Reward is joyned with Eternal Life and that the works of Brotherly Charity may in some sense be called meritorious if so be these works are performed by persons who are already justified and received into favour by remission of sins and have obtained a right unto the promise of Eternal Life Not that their works are of such value that they should make satisfaction to the Law of God or merit any thing with God ex congruo or condigne as they phrase it either by congruity or worthiness But they are imputed as Merit by Grace Not that Eternal Life is due to the works themselves but because there are consolations laid up in Heaven for Saints and persons in a justified state to support them in their afflictions Eternal Life not being due to them for their works but by right of the promise just as a Son and Heir to whom his Father's Inheritance is due doth not merit the right of Sonship by any duties that he performs but he being born a Son his duties upon that account are meritorious so that he wants not a due reward and recompence Therefore in this Popish Argument there is a fallacy Another Argument taken from the words of Christ Matth. 25. Da. HE that doth the will of the Father shall enter into the Kingdom of Heaven Ti. It is the will of the Father that we should do good works that are commanded in his Law Si. Therefore an entrance into Heaven is obtained by the works of the Law Answer Suppose we grant all contained in this Argument what will these Roman Iusticiaries infer from thence Therefore as Vega speaks Faith is not sufficient to Salvation without the keeping of the Commandments It is easie to answer him in a word Let him keep the Commandments according to the exact Rule of the Divine Will and he shall be saved But neither he nor any other man can perfectly keep the Commands of God in this Life From whence we infer this by necessary consequence That either there is no hope of obtaining the Kingdom or else that it lies not in the works of the Law Now if it be so what remains but that finding this is not the way to Heaven we should seek for another way and because there is no door of Salvation opened to sinners in the Law of Commandments therefore we must flie to another Refuge But what that Refuge is appearing to us from Heaven it self the Divine Will declares unto us which is not set forth in the Old Law but in the New Testament of the Gospel And this is his Will that every one who believeth in the Son should not perish but have Eternal Life For whereas the Law was weak because of the flesh God sent his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh that the Righteousness of the Law might be fulfilled in us that walk not after the flesh but after the spirit Objection But here some may object Will the Faith of Christ justifie us in such a manner that there may be a Legality and Impunity for us to disobey the Will of his Father God forbid The Liberty of the Gospel allows not that for it openly affirms That they who are justified by the Faith of Christ walk not after the flesh but
after the spirit And to this purpose our Lord himself speaks though not in the same words Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven For what is it to do the Will of the Father but as Paul expresses it to walk not after the flesh but after the spirit In which place a perfect obedience to the whole Law is not required to Iustification but the meaning of our Lord's words is this that he requires a Faith which is not counterfeit nor hypocritical but upright and sincere which doth not only outwardly and with the mouth make mention of the name of the Lord or the Temple of the Lord the Temple of the Lord as the Pharisees and Hypocrites did of old but heartily endeavours to walk in the fear of God and though it cannot perform all things commanded in the Law yet it strives as much as in it lies to shun all things that are contrary to the Will of God that at least sin may not have the dominion if it cannot be wholly excluded or rooted out Thus I understand these words of Christ To do the Will of his Father which is in Heaven For God requires us to do his Will but does not exact a compleat perfection of Obedience in this Mortal Life On the contrary he that makes an outward shew of Faith and an external profession of the Name of Christ whilst he takes no care to lead a Life suitable to his profession but runs on in sins against his Conscience it is certain that such a Faith according to the saying of Christ profits him nothing though he boast in the Name of the Lord as much as he will not that Faith without Works doth not justifie before God provided it be true and not counterfeit that is if it is received into a heart truly humbled as seed into good ground But because that Faith which doth not provoke unto Love and good Works though it may be boasted of at a high rate yet in reality it is no Faith at all but only a shadow and false resemblance of Faith And the same Answer may serve for all their Arguments which they have wrested out of the Sermons of Christ in the Gospel to defend their Doctrine of Iustification by Works Of which sort are these next following Argument Matth. 7. Many shall say to me in that day Lord we have prophesied in thy Name and in thy Name we have cast out Devils and in thy Name we have done many mighty works Then shall I profess unto them I know you not depart from me ye that work iniquity From these words they draw this Argument Ce. Whosoever is rejected of Christ is not justified La. Every one that works iniquity though he hath the Faith of Miracles is rejected of Christ. Rent Therefore he that works iniquity tho' he hath Faith he is not justified Or thus We are approved by Christ after the same manner that we are justified By Works ofRighteousness we are approved of Christ. Therefore by Works of Righteousness we are justified Answer I answer to the first The Minor must be understood with a distinction He that works iniquity is taken two manner of ways in Scripture Sometimes godly men work iniquity and likewise wicked men for both of them sin but they differ in their manner of working iniquity Godly men commit many things which they hate and which are truly sins But because they delight not in them in their inner man but in their love to Christ they endeavour with all their might to return unto God by Repentance God doth not impute their sins to them wherefore those sins that are done away by remission are not reckoned for sins But the case is far otherways in those that are wholly bent upon the fulfilling of the lusts of the flesh and continue in them with delight and satisfaction And unto them belongs that sentence of Christ whereby he commands all that work iniquity to depart from him As touching the second Argument it is a fallacy a non causa pro causa as we call it if our Vertues were of sufficient efficacy to merit the Grace of God there would be some ground for that which they infer Now our Works being such as have always need of Mercy and never satisfie the Law of God nor bring Peace to the Conscience nor support us under the stroke of Death or the weight of Iudgment How evidently doth it hence appear what we should answer to this Argument Good Works are pleasing to God I grant their assumption But first the person must please God and be reconciled to him that so his works may please and be acceptable for the person being once reconciled the works from thence derive their dignity I acknowledge therefore that works of Piety are pleasing to God but yet only as they are performed by persons reconciled and justified But if the manner how they that do good works are reconciled be enquired into they do not obtain Reconciliation by works but before all merits of works for works go not before him that is to be justified as a cause thereof but always as an effect follow him that is justified As fruits if they be good they receive their goodness from the Tree whence they grow but they are not the cause why the Tree is good So in like manner we grant with Augustine that the righteous have great merits But it comes not from their merits but from another caufe that they are righteous So Iacob was beloved of God before he had done either good or evil What did David before he was anointed King to deserve so great a dignity The same may be said of Abraham of whom we read in sacred Records how great things were promised to him when first he was called away from his Fathers house But the Scripture gives us no account of any merits of his as if thereby he had Right unto so great preferments What shall I say of Adam did he not first lose Paradise before he received the promise of recovery And God had respect unto the Sacrifice of Abel What is your Opinion concerning this Did the worth of his Oblation procure him this favour Or shall we say there was some other thing that made his person acceptable to God before he had any regard to his Sacrifice If you cast your Eyes about upon all the Histories of the holy Scripture and take a view of all the Generations of the People of Israel when God in his great goodness did bear with all the provocations of that People can you discern any thing in their works that merited so great long-suffering and patience or should we say that it was only for the sake of Christ that was to be born of that Nation In like manner it may be said of the Church which though it hath been
in so many dangers and compassed about with so many troubles and snares yet it continues firm notwithstanding all this opposition in spite of the very Gates of Hell Wherefore is it thus Is it for its own merits or should we account the Grace and Power of Christ to be the only procuring cause thereof and no strength nor merit of ours Now it is evident to every reasonable man that the same thing which is the cause of Preservation is also the cause of Salvation to the Church which consists not in our Works but only in the Faith of Christ and his free Bounty An Argument out of St. Iames. Not the hearers of the Law but the doers shall be justified Not the hearer of the Law but the doer shall be blessed Iames 1. Mat. He that heareth my words and doth them c. Therefore not Faith only but Deeds do justifie I answer The Argument may be granted if the Minor be rightly added with the Inference which we shall set down here that the Argument may appear in its perfect form He is righteous that by deeds fulfils the Law No man by deeds fulfils the Law in this life Therefore no man is justified by deeds in this life The Minor is evident by the Authority of the same Apostle Iames Whosoever shall keep the whole Law and offend in one thing is guilty of all There is none in the Land of the Living but fails in some thing Iames 2. Yea there is no man that offends not in many things Therefore no man in this life fulfils the Law of God no not Iames himself Let us now consider the words of Christ that are cited out of the Gospel He that heareth my words and doeth them c. Who doth not clearly apprehend the mind of Christ in these words for it is manifest that his design was to rebuke the counterfeit pretences of Hypocrites and thereby to stir up the minds of his own Disciples to the power of Godliness and sincerity in their profession which he doth in more than one place and not without weighty reasons For as nothing is more detestable so nothing is more usual than for false Hypocrites to be covered with a Vizard of Holiness who having no experimental knowledge of the things which they profess nor drawn unto God by Effectual Calling nor taught by his Spirit being ignorant of God and strangers to the practice of Holiness do make a great shew amongst all men outwardly pretending to that which they are not indeed but would seem to be who take little or no care at all to be any way instrumental for the Glory of God But their chief endeavours are to encrease their gain and satisfie their ambitious desires that they may be great in this World and get applause and renown amongst men Such a frame of spirit is in most Hypocrites But the great searcher of hearts who looks into every dark corner of the Soul and discerns all the most hidden imaginations is not unacquainted with their Hypocrisie and there is nothing more abominable unto him Therefore our Lord in giving Instructions of Piety to his Disciples strictly commands that such as take upon them the profession of Faith in his Name should not only make shew of it in words or account it enough to encline their Ears to his Doctrine but also practise it in their Lives and endeavour as much as in them lies to walk suitable to their profession By what I have said it may evidently appear that these words do not express the way how we are justified but they only declare what manner of men they ought to be who are Iustified and have obtained a right to the Heavenly Inheritance by Faith and free Grace Another Argument The Foolish Virgins were shut out of Heaven not because they wanted Faith but because they neglected taking Oyl in their Vessels Mat. 25. The same appears in the slothful Servant Therefore The Kingdom of Heaven is due to good Works and not to Faith Answer The Consequence must be denied For this is the true consequence thereof Therefore Men are justly shut out of Heaven for Evil deeds and Impiety For though a slothful and lazy Servant ought to be shut out of the House yet it doth not therefore follow that the Inheritance must needs be due to him that faithfully and diligently performs his duty The Kingdom of Heaven is given to faith not to duties by way of gift not by way of bargain not for merits but freely And though faith in the mean while is not idle but diligently exercises it self in the ways of Holiness yet the possession of this great benefit should not therefore be attributed unto Works suppose an adopted Son in managing well his Father's Goods shews himself a faithful Steward in his Father's House is not his Father's Inheritance bestowed upon him of free gift notwithstanding all this care and industry Moreover that is not true which is denied in the Antecedent that the foolish Virgins were not shut out for want of Faith For had they had true Faith they would not have wanted provision of Oyl For Faith that is lively cannot be slothful Therefore in Scripture these Epithets are given to Faith 1. That it is true and not feigned 2. It is sure and not wavering 3. One and not diverse 4. Lively and not dead 5. Great 6. Fervent and not luke warm 7. Laborious and not Idle 8. Strong 9. Couragious and not fearful 10. Stable and not unconstant Another Objection taken out of Iohn 5. They that have done good shall come forth unto the Resurrection of Life and they that have done evil unto the Resurrection of Damnation and again Rom. 2. Every Man shall be rewarded according to his Works The Argument of the Adversaries taken out of Ioh. 5. Rom. 2. Therefore the Salvation or Destruction of Men depend on their Works and not Faith only If any Man desires to see this Argument in a Syllogistical term he may take it thus There is no Iustification without Works where there is a reward given according to Works The Iudgment of God rewards according to VVorks Therefore there is no Iustification in the Iudgment of God without VVorks Answer As there is nothing more sure than the Words of Peter in which he affirms that Christ is appointed Iudge of the Living and the Dead so also that is a truth which is asserted by Paul That we must all appear before his Iudgment Seat who will render to every Man according to that which he hath done whether Good or Evil. Therefore you say Not Faith but Works do justifie which are the procuring cause either of Salvation or Destruction But this is not the consequence of the Words of the Apostle nor the sense of that Scripture But if we Reason according to the mind of the Holy Ghost in these places of Scripture we must rather draw
these consequences from them Seeing such a Iudgment is approaching as will bring every one to render an account of their Lives therefore no Man should flatter himself with hopes that any of his offences either in words or deeds will go unpunished but every Man should so frame his Life that Faith and Holiness may be jointly united together and not separated from one another And this is a truth which many now a days have need to be admonished of not only Papists but also Protestants who make profession of the Name and Faith of Christ but yet notwithstanding they so behave themselves as if they thought an-outside shew of Religion were sufficient and as if they did not look for Iudgment to come they are so void of care to walk worthy of that Holy profession giving themselves up against their Conscience to all uncleaness with greediness whereby they both greatly provoke the wrath of God and put themselves in dreadful danger of the loss of Eternal Salvation Against such Men as run on into open wickedness without measure or remorse we may by better consequence draw this inference We must appear all of us before the Iudgment seat of God where account will be taken of all the Actions and Practice of our Lives Therefore let every one that hath regard to his own Salvation endeavour according to his power to lead a Life suitable to his Profession and without Hypocrisie to join a good Conscience with a good Faith For the word of Truth hath told us They that have done Evil shall come forth unto the Resurrection of Damnation But are such Scriptures contrary to Iustification by Faith in such as together with the profession of faith in Christ joyn the fruits of Obedience which though it is not perfect upon all accounts yet it is yielded in sincerity and uprightness of Heart according to their weak power and capacity Which though it comes far short of the compleat perfection of the Law yet nevertheless our Iustification is full and perfect in the sight of God For what is defective in our Works he supplies by his own imputation thro' faith in his Son which Faith is imputed to us for Righteousness not for our working but for our believing for though the abominable rebellion of wicked Men who walk not after the Spirit but after the flesh brings upon them the Iudgment of Condemnation yet this continues to be a truth The Iust shall live by Faith And he that believeth in me shall never perish But you may say The Sentence of the Iudge remains evident and uncontroulable which promises the Resurrection of Life to them that lead a Godly Life I answer It is very true which the Lord says but the conclusion drawn from hence is very false For in these Words Christ joyning the Fruit and the Tree Persons and things together gives the comfortable hope of Eternal Life unto his own Servants who according to their power labour diligently in the Gospel Not thereby determining what their Works deserve but shewing with how many and great rewards he will crown their labours who have suffered any thing for his Name But those Men contrariways arguing from the concrete to the abstract and dividing things from persons conclude amiss by this Enthymema They that are believers in Christ exercising themselves diligently in all Holiness shall be received into Eternal Life Therefore Good Works are the cause of Eternal Life To this I may make a brief and easie Answer Answer I deny the consequence for it is a Fallacy a non causa pro causa for in the antecedent the works of the godly are brought in as effects but in the conclusion as a cause whence there is no sound conclusion from the concrete to the abstract For it is no rational arguing because believers living Holily receive the gift of Eternal Life therefore their deeds merit Eternal Life Iust as if a Man should reason on this manner a Wife being Obedient to her Husband is admitted to be a partaker of all his Goods Therefore her Obedience is worthy of a share in all his Possessions A Son being Obedient to his Father is received for his Heir therefore his Obedience deserves the Inheritance VVorks are evidences of faith in Christ but not the cause of Salvation Iust as a Tree that brings forth Fruit if it hath any goodness in it receives it not from the Fruit but the Fruit hath all its goodness from the Tree In like manner the works of the Godly have nothing that they can claim a right unto in Iudgment If they find any favour or reward that is not due to them but partly to Mercy and partly to Imputation for the sake of the Mediatour to Mercy which pardons Evil deeds to Imputation which puts a great value upon good VVorks though of very little worth in themselves and crowns them with rewards So that all the praise belong not to Men but to God Not to Righteousness but Grace not to Works but Faith not to Iudgment but Mercy But you will say Shall we not all come to Iudgment Must we not all appear before the Tribunal of God It is true we shall all come But Augustin tells us of a twofold Iudgment one of condemnation and another of discretion whereby the Goats shall be separated from the Lambs and not Lambs condemned with the Goats It is an Article of my faith that we shall all of us come to Iudgment but I do hope the Elect of God will not come into the Iudgment of Condemnation And here we must carefully distinguish between the Lambs and the Goats between those that are united to Christ by Faith and the damned crew of Unbelievers For though in this just Iudgment of God every one shall give account to God of all their Works And there is no doubt but a reward will be given suitable to every man's Works but in a far different manner to the one and the other For they who seek for Salvation not by Faith nor the Imputation of Christ's Righteousness only but by the Works of the Law they shall receive a reward according to the desert of their deeds upon this condition that they shall live by the Sentence of the Law if they fulfil the Law as they ought but if not what else must they expect but that according to the just Decree of the Law no violation thereof should be found so small as not to make the sinner liable to Condemnation and justly so For he that hath no power in himself to obtain Righteousness and is not willing to receive it when it is offered by another if he suffer the punishment due to his sins let him not accuse the Law of unjustice but himself of unbelief On the contrary they that by sincere Faith are converted unto Christ if they have committed any evil thing for who among the holiest that is can run through his Race without a fall Their sins
heads for joy of the approaching Redemption and yet dares Canisius command us to hang them down for fear of Iudgment Doth Paul promote the Saints unto so high a pitch of dignity that he places them on the Seat of Iudgment together with Christ. as his Assessours and Assistants And yet must Canisius thrust the godly down as low as the ungodly to render a strict account of all the transactions of their Lives The holy Spirit in the Souls of Believers with fervency breaths after Christ crying Come Lord Iesus come quickly Should Canisius then endeavour to quench those holy desires by unbelief and distrustful fears The Sacred Writings of the holy Apostles call the Spirit of the Saints a Spirit not of bondage to fear but a Spirit of Adoption whereby we cry Abba Father and yet hath Canisius the Iesuit the impudence to call back the Saints from a Spirit of Liberty to a slavish Spirit of Bondage Is this any society with Iesus Paul desires to be dissolved and to be with Christ. All Believers in Christ desire the same being afflicted in this Life For all that desire to live godly in Christ Iesus shall suffer Persecution in this present evil World The Souls of them that were slain under the Altar are greatly longing for the coming of this Iudgment But as for Canisius he would persuade us to be afraid of this day and not to wish for it and love it as the Apostle Paul teaches us Iohn in the Revelation bids us rejoyce because the Marriage of the Lamb is approaching but the Iesuit bids us mourn The Lamb's Wife cloaths her self in fine Linnen in token of her joy but Canisius would have her cloathed in Sackcloth Nevertheless I deny not the truth of that which he gathers out of Bernard Gregory and Augustin concerning the dreadful severity of this Iudgment than which I know that nothing can be more terrible to them that seek Salvation by the Righteousness of the Law without flying to Christ for refuge But on the other side we ought not to abate the comfort nor discourage the fiducial reliance of Believers in Christ who are planted in him by Faith Though they acknowledge their own imperfections yet they strive against them and endeavour daily according to their power to make some progress in Holiness And therefore as there is nothing in their good Works whereof they may boast So also there is nothing in their evil Works being now forgiven which they have cause to fear Let us now proceed to the other Arguments of the Adversaries Argument If there are no merits of Works then that saying is false Thou shalt render to every one according to his Works But the Consequent is false therefore also the Antecedent The Minor hath been answered already by making a distinction of persons For there being a twofold sort of men to wit Such as are in Christ and such as are out of Chrst there must be a different Iudgment made of the one and the other First Those that are in Christ being united unto him by Faith the Iudgment of God uses to begin with them in this Life As touching the Life to come the Lord hath made this Promise concerning every Believer He shall not come into Iudgment but hath passed from Death to Life Secondly Suppose we grant that the Elect of God shall be called to Iudgment the account that they shall then make will be very easie who have Christ for their Righteousness Whence it follows by necessary consequence that this Iudgment will be to them a Iudgment not of Condemnation but of Absolution Thirdly Sentences of the Law belong properly to them that are under the Law but as for such as are regenerate by Faith in Christ because they are not under the Law but under Grace the Law hath no dominion over them Fourthly Whereas it is said That every man shall receive according to his works those works are either good or evil If good they are good upon the account of Faith only for what is not of Faith is sin and so they are beyond all danger But if evil either they are forgiven or not forgiven If they are forgiven through Faith and Repentance they are not called to Iudgment If not forgiven it is because they want Faith and so they are the works of the Unregenerate Whence it follows that this Iudgment of Condemnation doth not at all belong to them that are regenerate by Faith but them that are unregenerate Another Objection That place in Mat. 22. concerning the wedding garment is objected The King entring into the Marriage Feast saw a man not having on the wedding garment c. I wonder what those Papists can find in this place of Scripture to cover the shame of their own nakedness when there is nothing that less advantages their cause or weakens it more The wedding garment say they signifies Charity from whence they form this Argument They that have on the wedding garment are admitted to the Marriage Feast Charity only is the wedding garment Therefore they that are adorned with Charity are admitted to the heavenly Marriage Feast An Explication of the Parable of the Wedding Garment THE Minor must be denied Though works of Charity are of no small advantage to adorn and beautifie faith in the exercise fo Civilty and Morality yet a Garment suitable to the Heavenly Marriage-feast cannot be made of such Cloth but of other Materials What that is whereof this Garment must be made Paul the Apostle teaches us Put on the Lord Iesus Christ. And again whosever of you are Baptized ye have put on Christ. Because we put not on him by Charity but by Faith only Therefore faith is the Garment made white with the Blood of the Lamb which Cloaths us for this Marriage-feast not Charity nor the filthy ragged apparel of our Works Which that it may appear the more evident let us diligently consider both the Parable and the signification thereof First He that compares our great happiness in Christ to a Marriage-feast How could he more significantly set forth that which is the most joyful of all things For what is more joyful or suitable to Mirth than a Marriage-feast Where all things resound with Ioy and Dancing where there is no sign of Sorrow where no Lamentation is heard no Tear is seen yea all Tears are wiped away from the Eyes Unhappy is he that partakes not of the great felicity and unspeakable Ioy of this blessed Marriage-feast He that unworthily dishonours it deserves to be abhorred and he that disgraces it with Sackcloth and Ashes or any other Garment and comes to it without the wedding-garment is not worthy to enjoy so great a blessedness Now consider besides the joyfulness of the time the greatness of the benefit both which are Infinite and Eternal For as there is no firmer nor nearer Bond amongst Men than that of Marriage So nothing is more Divine
whole Wherefore there can be no surer demonstration that Faith only justifies than is held forth in these very words of the Sacrament whereby the flesh and blood of Christ is represented in that holy Banquet under the similitude of Bread and Wine Another Argument Unless your Righteousness exceed the Righteousness of the Scribes and Pharisees ye cannot enter into the Kingdom of Heaven Therefore not Faith only but also Works of Righteousness exalt us to the Kingdom of Heaven I answer By these words the Lord gives us serious Instruction what manner of lives they ought to live that are justified But he doth not thereby signifie what is the proper cause of Iustification one Iudgment should be made of the causes of things and another of their effects If you enquire for the cause of Iustification the Lord hath resolved that doubt Thy Faith hath saved thee This is Life eternal that they should know thee the only true God and Iesus Christ whom thou hast sent In like manner Paul expressed himself If thou confess the Lord Iesus with thy mouth and believe with thy heart that God raised him from the dead thou shalt be saved But if you enquire what manner of lives they ought to live that make sincere profession of the Faith of Christ we are taught in this place and many other sayings of Scripture that they ought to differ much from the lives of the Scribes and Pharisees to wit that they who are created in Christ Iesus should behave themselves without a Pharisaical Vizard of external Holiness or a proud conceitedness of their own Righteousness but that they should be adorned and beautified with sincerity and uprightness of mind and persevere in the practice of good Works which God hath prepared that we should walk in them he said not that we should be justified by them but that being justified by his Grace we should walk in them bringing forth fruits worthy of our Vocation Another Argument Every Tree that bears not good fruit shall be cut down and cast into the fire Luke 3. Therefore Faith only is not sufficient to Salvation without Repentance I acknowledge the Divine Authority of that Prophecy which is true as it is generally known to all that have heard of the Gospel For who would endure an Unfruitful Tree that cumbers the ground and beares either no Fruit at all or such as is hurtful to the Husbandman But suppose it brings forth good Fruit and beautiful to look upon I would ask them whether the abundance of Fruit be the cause or whether it is not rather the demonstration of the Tree's Fruitfulness and whether the Fruits do not rather receive their growth from the Root whence they come Therefore if Repentance is reckoned amongst Fruits it doth not make the Man in whom it receives its first beginning perfect and good but only evidences what manner of Man he is now and hath formerly been For unless a wicked Life had gone before no Repentance had followed after Moreover Repentance could do no good unless Faith be joyned therewith by which a broken hearted Sinner may get access to the Throne of Grace But you may say Are not grief and remorse for Evil deeds and resolutions to the contrary things very acceptable to God and are not only conducible to the amendment of former miscarriages but also a great cause of future Reformation I Answer The sorrow of an afflicted Conscience which we call Repentance is a lovely effect but it proceeds from an Evil cause yet I deny not that it is a very excellent thing and never too late but always acceptable to God if so be it is accompanied with Faith in Christ. Neither do I deny that by means thereof Men are deterred from their customary Evil courses and stirred up to the exercise of Vertue Which though we grant to be true what doth all this avail towards the justifying of a sinner from those Sins that he hath formerly committed If a Man hath transgressed the Laws of the Commonwealth and being arraigned before a Iudge is forced to give account of all the actions of his Life will it be enough for him to say I was in an errour or I repent of my fault Will fear of judgment or shame set a Man free from the condemnation due to sin unless the Righteousness of a bleeding Saviour apprehended by faith do interpose and ward off the stroke of Divine vengeance from the guilty Sinner Without shedding of Blood saith the Apostle there is no remission Now then if neither Holiness of Life nor Prayers nor Tears nor the Blood of all the Saints can avail any thing towards the mitigation of the bitterness of this Iudgment and the only remedy be the death of the only begotten Son of God what will your Repentance do in this case Indeed I acknowledge that the Scripture attributes much to Repentance and there are glorious promises annexed thereunto but two things must be considered here First Of how large an extent the Promises are and next to whom they do belong for there are some rewards given in this Life and others that are reserved for Life Eternal Verily Eternal Life which is the benefit of Redemption as it could not be purchased by any works of ours so likewise it is not promised as the reward of Repentance or if in any Scripture it seems to be so promised it is not simply upon the account of Repentance but for another cause To wit the faith of the worker and not the work it self Therefore these things should be put each of them in their own places and comprehended within their own bounds That it may be understood aright what Faith does and what Repentance and what efficacy is in both and how they are distinguished from one another and also how they being joyned together do contribute mutual assistance to one another in the Iustification of the Ungodly For though we deny not that both are very pleasing to God yet the one is acceptable to him one way and the other another way For faith is acceptable through Christ but Repentance only upon the account of Faith And it is also a certain truth that though by faith only as the procuring cause we obtain Iustification in the sight of God Yet this very faith doth not put forth its power of Iustifying upon any but penitent and broken-hearted Sinners and therefore in the Gospel we are so often invited to Repentance Not that it is not true faith only which justifies without Repentance but because faith if it be true justifies no others but them that have turned from their Sins in sincerity and are converted unto God by Repentance For such as have no trouble of Conscience nor sorrow for Sin but run on obstinately against their Conscience and continue in their Evil courses it is a vain thing for them to hope for Iustification by Faith whereof they falsely boast for all such stout-hearted Sinners
are far from Righteousness None need the Physician but they that are Sick neither doth Christ invite any to come unto him but such as are heavy laden Come unto me saith he all ye that labour and are heavy laden and I will give you rest But what is coming to Christ but believing in him according to the saying of Augustin Therefore as Christ rejects none that come unto him that is such as return to him by believing but revives and justifies them so faith in Christ in which only our Salvation consists is no where of a saving efficacy but only in those whom it finds burdened and afflicted Another Objection If Faith only were sufficient to Iustification it would follow that good Works are not necessary But the Consequent is false And Therefore the Antecedent also is false That Faith ony is sufficient Vega confirms the Minor with this Argument Unless good Works had been necessary in all respects Paul had not so carefully given Instructions about Vertue and rebuked Vice and so mightily commended good Manners and Integrity of Life but we shall afterwards enquire into the Minor I come now to the Argument And First I deny the Major for this is not a necessary Consequence Salvation is obtained by Faith in Christ only Therefore good Works are not necessary The necessity of Vertue and honest discipline is and always hath been very great in all respects both private and publick yet this necessity doth not at all detract from the peculiar dignity of Faith that it should not be the only cause of Iustification as on the other side the Iustification of Faith doth not take away the necessity nor lessen the care of a Godly Life Therefore both Faith in Christ and the practice of Holiness are necessary the one to justifie Sinners in the sight of God and the other to exercise them that are justified in this World Therefore There is need of a distinction in this case for according to Philosophy a thing is said to be necessary two manner of ways First Absolutely and simply when one thing is so necessary to another that it cannot be done or consist without it Secondly In respect of Consequence when a thing is of such a Nature that as soon as it begins to be other things also are joyned with it or at least soon follow after and thus good works in persons justified are necessary to Salvation not simply but in regard of Consequence By what I have said any Reader that is not void of Sense may easily discern that we seek not to banish good Works out of the World that they should not be necessary but we only remove them from being a cause of Iustifying That so both Faith and Works may be put each of them in their own place and contained within their own bounds For Paul did not in vain nor without great necessity exhort with much vehemency to the Godly practice of a Christian Life For what is more glorious in it self or more worthy of the profession of Christianity or fitter to adorn the Doctrine of the Gospel than that those who are called by the Name of Christ should resemble him exactly in their manners and the practice of their lives And as they profess themselves to be Citizens of the Heavenly Kingdom they should according to their power endeavour to lead a Life like Heaven upon Earth On the contrary what is more abominable or odius than if those who have been engaged by so many benefits exalted to so great dignity and are joyned to him into so near an union by so many Covenants and Obligations if yet they do not follow his Foot-steps nor imitate him in the practice of their lives Therefore in this we and they agree that Works of Piety are very necessary but we must consider wherein this necessity lies For they are effects which of necessity depend upon their cause from whence they proceed but the cause hath no dependance upon them by any necessity By the like Consequence we call many things necessary in common Offices of Civility and Humanity as when Kindnesses are received what is more necessary and according to Iustice than a thankful remembrance of a Favour received and a readiness of Mind to give evidence of thankfulness not only in Words but also by repaying Kindness with Kindness if there be Opportunity Which thankfulness was nevertheless no cause of the Kindness that was done Let us here compare other kinds of Offices Who knows not that a Son and Heir ought of necessity to be dutiful to his Father But again who can be ignorant that this is no cause in him why he should receive the Inheritance The same also may be observed in Marriage where the Wife being tyed to her own Husband of necessity owes Subjection to him which nevertheless she shews to him not so much for any Law of necessity that extorts it as of her own accord and willingly being provoked by a Principle of Love moreover when she shews him the greatest Subjection this necessity is no cause of the Marriage bond Iust so it is in the performance of Godly Works which Paul commands us to maintain for necessary uses not that necessity of Works is any cause of Iustification but because it cannot otherways be but that where true Faith is there of necessity good Works are required and yet they are not so much required as they are a necessary Consequence for who was ever endued with the true Knowledge of Christ the Son of God or had the secret breathings of his Spirit or had a lively sense of his unsearchable Power and the unspeakable Glory of his Majesty but is drawn after him with the Cords of Love and cleaves unto him with all his Heart setting light by all the Vanities of this World Moreover who hath a true savour of Christ but he dispises the World and all the things of the World as the dirt under his Feet So that now there is no need of any Law to exact Works of Righteousness of him who is truly planted in Christ because he is a Law to himself and does more of his own accord than can be commanded by any Compulsion An Argument of the Iesuites The Word only is not found in the Holy Scripture therefore Faith only doth not justifie Though it is not true that this exclusive Word is no where found in the Holy Scriptures yet suppose we should grant it to be true what would be the Consequence Verily those things that follow from a necessary Consequence though they are not expressed yet they are implied And therefore ye also your selves admit many Words into your Confession of Faith of which the Scripture makes no mention But let us proceed you say this Exclusive Word is not found in Canonical Scripture I confess it is not in so many Letters and Syllables But seeing we meet with so many other things in sacred Writings that exclude all these Accessory
Works which ye intrude from having a share with Faith in justifying a Sinner what hurt is it to sound Doctrine if the Word only is not expressed when you read such Scriptures as these being justified freely by his Grace Rom. 3. By the Works of the Law no Flesh shall be justified The Righteousness of God is manifested without the Law Rom. 3. a Man is not justified by the Works of the Law but by the Faith of Christ Gal. 3. Not of Works Rom. 11. Without Works Rom. 4. Not of Works Tit. 3. Not of Works Eph. 2. Not according to Works 2 Tim. 1. Without Works Rom. 9. What is the Signification of such Expressions but that all Works being excluded it should be understood that Faith only is the procuring cause of Iustification for what else is Faith without Works and without the Law but Faith only Therefore by the necessary Law of Consequence we may argue thus we are justified by Faith and are not justified by any other thing inherent in us according to the Scriptures Therefore we are justified by Faith only Or we may Confute the Adversaries with this Argument Argument That from which all other things are excluded must of necessity remain alone The Scripture excludes all other things in Man from Faith Therefore of Necessity it is Faith only that justifies But whereas they deny that this exclusive Word is found in the Scripture let them read Mark 5. and Luke 8. where the Lord says Only believe and thou shalt be saved I come now to the Greek and Latin Doctors of the Primitive Church Basilins Nazianzen Hilarius Ambrose Augustin Hierom Chrysostom Theophylact Oecumenius Photius Bernard to whom if you please you may add Thomas Aquin. who all Commenting on the same Words of Christ and Paul do not only agree with us in the same Opinion but also in the same exclusive Word as hath been evidently proved in our former Answer to Osorius Thought it be manifest that we assert nothing here which the Orthodox Divines of the Primitive Church have not confirmed unanimously and in the same Words yet nevertheless these things so evident in themselves do not satisfie those perverse Sophisters who when they cannot deny the very Words of learned Men yet they take occasion to contend with us about the Sense of the Words in which they pretend that we do greatly err for they have found out a curiously contrived Distinction Saying That by Faith only is understood the first Iustification but not the second Thus these cunning Artificers of Words have turned one Iustification into two one that is obtained by the first Grace as they call it before all Works as in Infants when they are Beptized And another which is in Persons come to Years by the practice of good Works That I may Answer this frivolous Distinction First I object this saying of Augustin good Works that follow him that is justified do not go before him that is to be justified which if it be true what remains but that they should either Confess that there is no such thing as this second Iustification which they have devised or else that good Works go before him that is to be justified contrary to the Doctrine of Augustin Moreover if they think there is sufficient cause why Faith only should not be admitted because it is not expresly mentioned in the Holy Scriptures why should not also this Distinction of theirs about a second Iustification by the practice of good Works be rejected upon the same account which is no where expressed in the sacred Oracles But by a manifest Contradiction is opposice to Heavenly Truth It is an Ancient and Famous Rule of Lawyers That there is no occasion of distinguishing where the Law makes no Distinction In what place of Scripture can those Sophisters find this Distinction between a first and second Iustification whereby Infants Baptized are otherways justified than they that are come to years for both were alike dead in their Sins and they are both alike regenerated and live by Faith in Christ the Son of God That we may briefly Consute this Sophistry whereas neither the Holy Scriptures nor the Godly Doctors of the Primitive Church ackonwledge any manner of justifying but one only How comes it to pass that those men have devised a twofold Iustification making two of that which is but one So that the first Iustification consists of Faith only and the second is made up of Works But it is easie to withstand this absurd device by the Authority of sufficient witnesses amongst whom Ambrose comes first into Mind who hath expressed himself thus Because there is one God of all he hath justified all after the same manner and what that manner is he shews in these Words He justifies them no otherways but as they are Believers And presently after he excludes all Merit of Works For nothing saith he is the cause of Dignity and Merit but Faith only And again Seeing that a Man is not justified before God but by Faith only c. Therefore let us inferr from these Words of Ambrose if there is one manner of justifying as there is one God Then no Distinction can make two Iustifications of that which is one only As no Distinction can make the one only God that justifies to be two Again if Believers are no otherways justified before God but by Faith according to the Testimony of Ambrose and there is no other Dignity nor Merit that God regards but only Faith what place is there for a second Iustification made up of the Merits of Works Hereunto let us add the Testimony of Gregory which is very seasonable to confute the Forgery of those vain Sophisters concerning their second Iustification These are the Author's Words Grace begot me being naked in the first Faith and the same Grace will save me being naked at my Reception Thus Gregory spake of Nakedness And what Nakedness is that but the want of Vertue and good Works as he himself Interprets which is the Condition of every gracious Soul not only of Men come to Years but also of Infants when they are Baptized in their first Regeneration If we are found Naked in our Reception into Glory where then is that second Iustification made up of good Works but if it is not so where is that Nakedness whereof Gregory speaks How can these things so much disagreeing consist together that we should both be Naked and void of good Works and also cloathed with good Works and thereby Merit a second Iustification In the mean while this should not be omitted which the same Gregory mentions of Grace which he divides not into a first and second as the Papists do now adays but he shews that it is one and the same Grace which both first regenerates us and also afterwards receives us into the Kingdom of Glory By which it is evident that there is but one manner of justifying which
for Mercy and cast himself wholly upon Christ what would the Apostle Iames say in such a case Will not Faith only without Works justifie such a man as this The penitent Malefactor is an evident proof of the truth of this who had no other thing but Faith only to commend him to Christ and so to be admitted into Paradise Like unto which there are many Examples daily of them that die on Gibbets so that the Iudgments of God are very wonderful who hath mercy on whom he will have mercy But now let us return to what we were saying of Abraham If we look upon his Faith what was more sincere If we consider his Works what was more glorious and wonderful Therefore upon both accounts he was certainly an admirable man Now let us compare his Faith with his Works And because it is evident that he was justified before God let us enquire whether he was justified by Faith 〈◊〉 Works because he could not be justified upon both accounts as the Apostle witnesseth If it is of Faith then it is not of Works but if it is of Works then it is not of Faith What shall we say then to these things let the Scripture answer Abraham believed God when he promised and it was accounted to him for Righteousness And the same Abraham obeyed God when he commanded and why doth not the Scripture in like manner add That this was imputed to him for Righteousness Let us hear what the Apostle answers The Scripture foreseeing that God would justifie the Gentiles by Faith he first told the glad tydings to Abraham and what glad tydings was this That he and his Seed should be Heirs of the World A great Promise indeed But how did he obtain this Promise by Faith or by Works There is an answer ready made to our hand by the Apostle The Promise came not by the Law to Abraham or to his Seed that he should be Heir of the World but by the Righteousness of Faith Why so Paul why not by the Law and why by the Righteousness of Faith That he might be the Father of all the faithful who walking in the footsteps of the Faith which was in the Uncircumcision of our Father Abraham shall have Faith in like manner imputed unto them But here St. Iames is represented as fighting with all his might against this Doctrine For the Adversaries say thus Did not the Apostle Iames assert with great Authority That Abraham was justified by Works and will ye deny it God forbid that any man should undervalue the Authority of that holy Apostle And yet I suppose St. Iames would not have us to disbelieve the Scripture which teaches us far otherways attributing the Iustification of Abraham not to Works but to Faith For Abraham believed God and we read it was imputed unto him for Righteousness But God hath not said in his Word concerning Abraham's going to sacrifice his Son That it was imputed to him for Righteousness Or let us grant the assertion of St. Iames That Abraham was justified by Works But where and how was he thus justified before God St. Iames says not so Then it is before men And Paul himself denies not that So that there is no real disagreement between Paul and Iames. But this doth not satisfie some Sophisters who account it is not enough that the holy Patriarch is justified by Works before men as Paul teaches unless he be also thereby justified before God For though he was first justified by Faith as they say yet nothing hinders but that afterwards he might be yet more justified by Works and this they call a second Iustification But Reason shews that to be an utter impossibility for it implies a manifest contradiction for it is a contradiction not to be justified by Works and again to be justified by Works And seeing one of those is denied by the Apostle How can they maintain and plead for the other But hereunto may be added another Reason If there is a twofold Iustification one by Faith and another by Works it would follow that there is a twofold manner of Iustifying But there is one and the same manner of Iustifying as there is one God as hath been proved out of Ambrose Therefore it appears that there is not a twofold Iustification A third Reason is this seeing Iustification consists of the Remission of Sins and God forgives no Man his Sins to whom he doth not perfectly forgive them Therefore it follows that the Iustification of those that are justified is compleat and perfect and cannot be made more perfect than it is already Now in the next place let them prepare to answer this Argument of Paul Whosoever is justified by Works hath whereof he may Glory before God Rom. 4. Abraham hath not any thing whereof he may Glory before God Therefore Abraham is not justified by Works before God By these things which we have quoted out of Paul and other sacred writings I suppose it appears evident enough what we should judge of the Works of Abraham Which though they were excellent and worthy to be admired before men yet they found no place for glorying before God according to the Testimony and Interpretation of the Apostle We need not be at any great trouble to find out the cause thereof Tiletan and other Iesuits produce a cause thereof out of Augustin Because the Works of Abraham were not of the Law but of Faith not of the Flesh but of Grace which because they were not done by the Power of Free-will only but in the Faith and expectation of Christ therefore all Praise and Glory was due to Christ and none to them which Invention of theirs though it savours more of Wit than Solidity yet though we grant all this to them there is no inconvenience in it seeing both of us acknowledge with Paul that the Patriarch Abraham found neither matter of glorying nor Iustification before God by Works and therefore that he had no cause of glorying because he was not justified by Works for otherways if he had been justified by Works he should have had wherein to Glory as the Apostle Paul speaks But now he hath not any thing wherein he may Glory before God therefore he was not justified by Works And thus hitherto we have treated of the Arguments of the Adversaries as much as may suffice not only to discover but also confute their Sophistical Wiles and captious Deceits who fight with so great eagerness for their inherent Righteousness against the Testimony of the Holy Scripture and the Sacred Gospel of Iesus Christ and the bright shining Light of Grace yea and against their own Salvation It remains in the next place that we should hear what those Men on the other side answer and oppose to the Arguments and most approved Reasons manag'd not only by us but by St. Paul and with what Cavillings and fraudulent Devices they darken and baffle the clear meaning of the
of the Works of Christ were not they Works of the Law For he himself hath said that he came not to destroy the Law but to fulfil it were not the things which he performed in fulfilling the Law VVorks of Grace VVhat difference then is there between those VVorks that are called VVorks of the Law and those other that are called VVorks of Grace So that it appears that he who excludes the VVorks of the Law excludes also the VVorks of Grace from Iustification Though I acknowledge there is great difference between the Law and Grace in respect of the manner of Doing and the ends of their Offices For what the Law exacts that Grace performs but in respect of the things themselves and the Actions unto which they are directed seeing both the Law and the Grace of God are exercised in the same subject Matter there is no difference between them The Law commands us to Love our Neighbour and lays a Punishment on him that disobeys But Grace communicates Strength and Ability to perform what the Law commands VVhich when we perform we are said to do not only a VVork of Grace but also a VVork of the Law by Grace so that it is a matter of small concernment whether it be called a VVork of the Law or a VVork of Grace a VVork of our own or a VVork of Faith Therefore if the Scripture denies That a man is justified and attributes his Iustification to another cause that is Faith what should be inferr'd from hence but that Man's Iustification comes neither by the VVorks of the Law nor the VVorks of Grace Iust as if a Man writing to his Friend should say thus This Benefit was procured for him by no Money or charge of his own VVhat matter is it whether it was his own Money or borrowed of some other Man when the meaning of the VVriter was to signifie that this Benefit whatsoever it was was not bought by any Price of the Receiver but obtained by the free Bounty of the Giver So Paul desiring to set before the Eyes of all Men the boundless Immensity of Divine Grace toward Mankind that they might behold and embrace it expresly denies that Man is justified by the VVorks of the Law But here the Distinction of Hosius as I have said presents it self It is true saith he in respect of the Works that are of the Law and belong to our own Free-will which being attended with Imperfection can avail nothing to Iustification To which I Answer in a Word Give then that Grace which may furnish frail Nature with Strength to yield perfect Obedience to the Law and may restore us to perfect innocency in this Life and you have won the cause But in the mean while let those Disputants consider how many gross and pernicious Absurdities proceed from this kind of Doctrine for hereby the infinite greatness of the free Grace and Mercy of God towards us is taken away and abolished this also destroys our thankfulness to him for his goodness and withholds Consolation from afflicted Consciences so that very great injury is done to him that hath freely communicated so many and so great Benefits and much greater injury is done to those on whom they are bestowed Hereby also it comes to pass that there remains no Assurance in the Promise of God no firmness in our Faith no soundness in the Doctrine of Religion nor Comfort or Refreshment in the Suffering of the Saints A second Argument out of St. Paul Being justified freely by his Grace through the Redemption which is in Christ Iesus whom he hath set forth to be a Propitiation by Faith in his Blood to declare his Righteousness at this time that he may be Iust and the Iustifier of him that is of the Faith of Iesus Christ and again we reckon that a Man is justified by Faith without Works Unless the Hearts of these our Adversaries were fully set in them to pervert the ways of the Lord it could not otherways be but these clear and evident sayings of the Apostle must be sufficient to satisfie them and prevail upon them to beware lest they kick against the Doctrine of the Apostles and exalt themselves in their proud Imaginations and vain Conceit of their own Righteousness against such clear Manifestation of Divine Grace But here the Roman Legions make a fresh incursion again and the Ring-leader of them is Andraeas Vega who fights against the Righteousness of Faith Whom there is no need of answering in this World For he hath been removed out of this Life a great while since that he might answer to God his Iudge And because he denied that he was justified by the Faith of Christ only let him look to it what he must answer his Iudge in that Iudgment wherein he must give account of his whole Life where of necessity he must either overcome or fall If he overcome where is the Truth of Scripture in which it is said God only overcomes when he is judged But if he fall where then is the Righteousness of Works What if David so great a King and Prophet could not endure that God should enter with him into Iudgment If Iob a Man of so Holy a Life yet durst not answer to one of a thousand What will our Vega say what will he bring his Cowls his Fastings his lyings on the Ground his Night Watches his Vows his Liturgick-Prayers his Propitiatory-Masses his Mumbled over Confessions his Penances and Satisfactions But who hath required these things at your Hands Nay but he will defend himself and take Sanctuary in the Law which he hath fulfilled not by the Strength of his own Free-will but by the help of Divine Grace Say you so David being guarded with as much Grace as any Man was yet sunk down under the weight of the Law of God I suppose Iob wanted not Divine Grace and yet he dares not appear before God in Iudgment And will Vega nevertheless hope to bring such an account of his Life before the Tribunal of God that if God strictly Mark it and weigh it in the balance of his Iustice he will not find more Sins than Merits therein But I need not ask him what he will answer to God his Iudge To whom I know he can make no satisfaction with all his inherent Righteousness But this is that which I ask him and not him only but all the other Tridentines also what they will answer the Apostle Paul who openly pronounces a Curse both on Men and Angels if any of them should dare to preach any other Gospel than he had preached And what Gospel is it that we have received by the preaching of Paul Is it not the same that he taught so often in all his Epistles with frequent Repetitions and great Care and Diligence and also confirmed it with Miracles Now the summ of the Gospel which he preached is this That Man is justified freely without Works by the Grace of
by grace then it is not of works and if it is of works then it is not of grace 4 Assertion Rom. 10. If thou shalt confess with thy mouth the Lord Iesus and believest with thy heart that God raised him from the dead thou shalt be saved for with the heart man believeth unto Righteousness and with the mouth confession is made unto Salvation For the Scripture saith Whoever believeth in him shall not be ashamed There is no difference between Iew and Greek For every one that calleth upon the name of the Lord shall be saved 5 Assertion Acts 13. Be it known unto you Brethren that through this Man remission of sins is preached unto you that through him every one that believes may be justified from all things from which ye could not be justified by the Law of Moses 6 Assertion Acts 10. To him all the Prophets bear witness That all that believe in him do receive through his name remission of sins 7 Assertion 1 Cor. 3. For other foundation can no man lay than that which is already laid that is Christ Iesus But if any man build upon this foundation Gold or Silver c. If any man's work is burnt he shall suffer damage but himself shall be saved yet so as through fire c. 8 Assertion The eight Argument is gathered from many Examples of those who were justified by Faith only and admitted unto Baptism As three thousand of those that believed at the Preaching of Peter on the day of Pentecost were baptized Acts 2. and the Eunuch whom Philip baptized Acts 2. The Iaylor and his family whom Paul baptized Acts 16. c. By which Examples it may be rationally proved that the Apostles judged Faith to be sufficient to qualifie a man for the receiving of Baptism and therefore also for receiving of Iustification By these proofs of Scripture this Doctrine is sufficiently confirmed which attributes the Iustification of the ungodly not to Works joyned with Faith but to Faith simply without Works But because I am not now dealing with men of moderate Principles but with cunning Sophisters let us for a while bring the Apostle out of the Church into the School that he may fight hand to hand against them with their own weapons and confute them with their own Arguments The Righteousness of the Law or of Works and the Righteousness of Faith are so contrary to one another that they cannot consist together but the one of necessity makes void the other But we look for Righteousness by Faith Therefore not by the Righteousness of Works Again If according to Grace then it is not according to Debt But according to Grace it is imputed to us for Righteousness Therefore not according to Debt Again That whereunto blessedness is ascribed to the same also is ascribed Iustification Our blessedness is attributed unto the remission of sins Therefore our Iustification also is attributed to the same Another Argument If Works are necessary to Salvation then Salvation would not consist in the belief of the heart and the confession of the mouth But our Salvation consists in confessing the Lord Iesus with the mouth and believing in him with the heart Therefore Works are not necessary unto Salvation Another If Works had been conducible to justifie Abraham before God then he should have had cause of glorying before God Rom. 4. But Abraham had nothing wherein he could glory before God Therefore Works do not avail to Iustification Another By the Law of Moses no man can be justified All Doctrine of Works belongs to the Law of Moses Therefore no Salvation comes by any Doctrine of our Morals or Works Another Whosoever builds upon Christ the Foundation Gold or Hay or Stubble shall be saved either without fire or through fire Therefore Faith only without Works procures Salvation An Induction from Examples The Scriptures tell us of many that were justified and baptized without making any mention of Works On the day of Pentecost three thousand were baptized Acts 2. The Eunuch was baptized by Philip Acts 8. The Iaylor with his family Acts 16. The sinful woman whom faith saved Luke 7. The prodigal Son Luke 18. The Thief on the right hand Luke 23. The Publican Luke 18. And a multitude of others obtained Salvation without any condition of Works Therefore only Faith in Christ justifies the humble and broken hearted sinner Unto these things so very evident and clear what do the Adversaries object with what subtilties and distinctions do they defend their Popish Errour of Inherent Righteousness Be pleased to hearken though what they say is fitter for laughter and derision than instruction And first as touching the distinction that Paul makes between him that worketh and him that worketh not between Mercenary works and Iustification imputed without Works between Debt and Grace between the Righteousness of the Law and the Righteousness of Faith let us observe how those Sophisters cloud and darken it with their vain janglings For whereas the Apostle argues on this manner from the Rule of contraries If it is of grace then it is not of works but if it be of works then it is not of grace c. If the Inheritance is by the Law then it is not of the Promise c. And again distinguishing between the Righteousness of the Law and the Righteousness of the Gospel he so divides the one from the other that difference appears evident Of the Righteousness that comes by the Law saith the Apostle the Law it self speaks on this manner He that doth these things shall live in them But what saith he of the Righteousness that is of Faith If thou confess with thy mouth the Lord Iesus and believe with thy heart that God raised him from the dead thou shalt be saved What is more evident than this distinction what words are more perspicuous But what is there that can be so well conceived in the mind or expressed in words but it may be wrested by the wrong Interpretations of such men as take delight to set themselves in opposition against the Truth for thus they speak Are not pious works the gifts of God Doth not Charity shed abroad in the hearts of the Saints by the Holy Ghost inflame the minds of Believers and provoke them to all things that are honest and agreeable to the Will of God Which Works of Charity when God crowns and rewards them in us they are not so much our works as his gifts for they are not our works or performed by any strength of our own but they are the works of God which we perform by his help and they should be wholly attributed to his Grace Whence also they oft-times are called in the Scriptures by the name of Divine Grace As Paul also bearing witness of himself says By the grace of God I am what I am for this grace of working not being attained unto by
thereof is not placed in the works of men but it depends upon the free favour of God and the like we may say of Iustification for those whom he justifies he justifies in Christ but if you ask why doth he justifie in Christ the cause appears evident which cannot be found in our VVorks but before all VVorks in the favour of God only But you may say Those things are not well compared with one another which disagree in Nature for Election and Vocation and Glorification are such things as being once determined of God cannot be disannulled But the Case is otherways in Iustification which may sometimes be lost and sometimes retained according as it is hindered or not hindered by the Grace of God For thus spake Vega and Scotus and others That I may Answer such Men I confess indeed if the manner of our Iustification were such as those Men feign to wit if its chief reliance were upon Works and the increase of Vertues it would be true which they assert concerning the uncertainty of losing or keeping Iustification But seeing all the stability of our Iustification depends not at all upon our Works but upon the Merits of Christ by Faith and the Remission of Sins by his Righteousness therefore it is that as there is one Election and Vocation and that sure and firm so also Iustification is not twofold but one and the same and such an one as endures for ever I call it one because there remains always one and the same cause and manner of Iustifying which relies not on the Merits of Works but consists of Faith and the Remission of Sins And though the Sins from which we are justified are not all of the same kind but are distinguished by times and variety of Actions yet nevertheless Iustification that is the Remission of Sins in respect of the form and manner is not divers but one Not twofold but simple as Faith also which is the procuring cause of Iustification is not which though it is daily increased yet it remains always one and the same Moreover as this Iustification which increases together with Faith is only one so also the same being firm and stable no less than the Promise of God on which it relies undergoes no change but continues firm and constant and the cause thereof is because it relies not on Works but Faith only whence the Apostle said It is therefore by Faith that according to Grace the Promise may be sure to all the Seed On the contrary they who make a twofold Iustification and assign divers causes of both of which the one confists of Faith only without Works going before which they call the first and the other which they call the second is increased by Works of Grace as they speak I see not what they can find in the Scriptures for the defence of their Opinion for Paul writing to so many Churches acknowledges no cause of Iustification but one which he professes to be Faith in Christ and that without Works What need is there of better evidence Can you not be perswaded to believe the Truth which hath been so often and so perspicuously demonstrated by so great a Master as Paul But to what purpose hath Christ appointed him to be a Teacher to us Gentiles if we despise his Instructions and chuse to our selves other Masters that teach another Gospel And what else do those Men who reject the Apostle's Doctrine and hearken to such as teach contrary thereunto Paul says Without Works Man is justified Will you then dare to plead for Iustification by Works in Opposition to the Apostle Dare you deny what he affirms But you say I detract nothing from Works in opposition unto Paul but I add Grace from whence they receive the power of Meriting and Iustifying Then according to your Opinion Works being assisted by Grace do justifie but without Grace they avail nothing But what will you answer to St. Paul who without making any Distinction of Works says not of such or such Works only but indefinitely and in the general of all Works It is of Faith and not of Works lest any should boast And again to the Romans If by Grace then it is not of Works and elsewhere To him that worketh not c. And how often doth he in all his Epistles Attribute all Power of Iustifying to Faith shutting out not only such or such Works but all Works of what kind soever concerning which Paul speaking indefinitely and absolutely utterly excludes them from any concernment in Iustification Which would be false if any Works whether performed by Grace and in Faith or without Grace were conducible to Iustification And hence this Argument arises An Argument against inherent Righteousness We are justified without Works by Faith as Paul testifies VVorks of Charity infused by Grace are VVorks Therefore without these Works also that consist of Grace we are justified The Adversaries Answer to the Major Paul asserts that we are justified without Works but with this Exception unless they be planted in us by Faith and the influence of Grace for the Apostle excludes not such kind of Works because they please God and procure Iustification Contrarily those VVorks only are excluded that are of the Law or of Nature without which we are said to be justified But this Answer doth not satisfie the VVords of Paul who without making any such Exception or Distinction of VVorks teaches simply and indefinitely that we are justified without Works By what Logick then have these Sophisters learned to make a definite and particular Proposition of that which is Indefinite and Universal Or what Reason have they to confine that unto a particular Case which Paul speaks of Works in the general Let us consider the Words of the Apostle Who if he had believed that Works of Charity infused procure Iustification in the sight of God it cannot be doubted but he would have expresly said so much Now he says expresly without any Exception By Works shall no Flesh be justified Whence we may form this Argument If Works performed by Grace and in Faith were meritorious of Iustification then some flesh would be justified by Works seeing there are many Believers that Work by Grace But no flesh at all shall be justified by Works as Paul bears witness Therefore it is false that good Works performed by Grace have any Power of justifying Let us confirm the saying of Paul by Scriptural Examples That which Paul here preaches of free Salvation without Works the same Isaiah foretells will come to pass though in other Words yet to the same purpose under the Symbols of Wine and Milk All ye that thirst saith he come without Money and without Price and buy Wine and Milk What is signified here by Wine and Milk but the glorious Mystery of our Iustification and what is the signification of these Words wherein we are commanded to eat without Money and without Price but that
the Lord would intimate unto us by the Prophet the same thing that the Apostle declares to wit that we attain unto so great Felicity by the free Gift of God only and not by Works or Merits of Works For what can be the sense of these Words of the Apostle Without Works but the same that the Prophet expresseth in these Words without Money and without Price What hole can the Papists find here to creep out at Without our own Works say they or without those that go before Faith as Campian says or without the Works of the Law as Osorius speaks but not without the Works of Faith or those Works which flow from the Grace of God but this vain Sophistry is overthrown by the similitude of the Prophet which would be utterly absurd unless upon all accounts Salvation were freely offered without any Condition of Works For otherwise what will they answer the Prophet or how can they interpret his Words where he commands to eat without Money and without Price Will they distinguish Money in this place just as they distinguish Works So that they reject that Money as unprofitable which is our own being purchased by our own labours but what is given us of God they are so far from excluding this that unless we have it it is in vain to come and eat O vain janglings of Sophisters not so fit to be confuted by Arguments as to be hissed away and accursed by an Apostolical Execration Suitable hereunto is that saying of the same Prophet Ye were sold for nought and ye shall be redeemed without Silver What else can be understood by these Words but the freeness of the Infinite Mercy of God towards us without any Merit of ours Where then are the Merits of inherent Righteousness which the wicked bring before God if none obtain Iustification as they plead but those who are first endued with Charity and thereby are rendered just and worthy of Life Eternal For the Confirmation of what we assert let us add also the Example of Abraham From whence we may argue thus Argument Rom. 4. The VVorks of Abraham were done in Faith and Grace The VVorks of Abraham have no Praise or Glory before God Argument Therefore VVorks done by Faith and Grace Merit nothing before God I am not ignorant what these Interpreters Answer absurdly wresting these Words of Paul to another Sense contrary to the Mind of the Apostle For thus they comment upon this place If Abraham by VVorks c. The good VVorks of Abraham done in Faith are not by these Words excluded from Iustification neither is he declared to be justified by Faith only But the VVorks of the Law done without Faith are excluded which sort of VVorks because Abraham did not therefore he is truly said to be justified by his VVorks before God Moreover as they say it is not proved by these Words that the good Works of Abraham being a renewed Man and righteous though done in Faith did not justifie but that Abraham was not justified by Works only without Faith Thus they say What should I answer then but that their Interpretation doth not agree with the Mind of the Author Paul writing to the Romans when he had proved it by many and weighty Arguments That a Man is justified by Faith without Works being about to confirm the same by an Example He enquires concerning the Works of Abraham What shall we say that Abraham our Father according to the flesh found For if he was justified by Works he hath whereof to Glory but not before God c. First let us see what these Works were of which Paul treats and next whose Works they were The Adversaries Answer and amongst those Campian our Countrey-man who a while since when he was urged by this place of Paul concerning the Works of Abraham is reported to have answered thus like his own Iesuits the Works of the Law as they are done without Faith and Grace avail nothing to Iustification but because the Works of that Holy Man were not such being replenished with Faith and Grace therefore he is truly said to be justified by his own Works before God yet not as his own Works What do you say Was he justified by Works of whom Paul says expresly that he had no cause of glorying in his Works before God Was the Apostle ignorant of the Holiness and Excellency of the Works of the Godly Patriarch which were not without Faith and the Grace of God And yet Paul denies that these Works though excellent in themselves availed any thing before God in respect either of glorying or of Iustification And it is evident by the Authority of Paul that it was of Faith and nor of Works that he was justified before God for Abraham believed God and it was accounted to him for Righteousness How then will those Interpreters agree with the Apostle in affirming he denies for they contrarily do plead that Abraham was justified by his Works Whereas in opposition thereunto the whole scope of this Epistle is to remove the works of the Saints though excellent in themselves from Iustification not that pious works should be contemned but that the free Bounty of God towards sinners may evidently appear who liberally communicates his Righteousness not to the dignity of Merits but to Faith not to him that worketh but to him that believeth in him that justifies the ungodly who justifieth the ungodly saith the Apostle But here Campian objects after his former manner pleading first That Abraham was justified by Works and next he renders the reason why he was justified by Works because that his Works were not done in Circumcision nor in the Law but before Circumcision and the promulgation of the Law by Faith and Grace And therefore they were acceptable to God Thirdly Commenting upon the scope of the Epistle he affirms that we misunderstand the words of the Apostle because his whole drift through all that Epistle is to separate from Iustification the Ceremonies of the Law and the Works that were done before Faith in the Law or by the Law only without Grace For thus he reasons and such are all Camplan's Objections To all which I answer that they are most false 1. Whereas he affirms That Abraham was righteous by Works Paul expresly denies it Reason openly confutes it and the thing appears evident of it self For what need had he of the promised Seed and a Redeemer if already he had been righteous by Works or what need was there that Faith should be accounted unto him for righteousness who was afterwards to obtain the praise of Righteousness by Works Moreover death being the wages not of righteousness but of sin by what right could he be subject to the dominion of death if he had not been a sinner If he was a sinner how then was he righteous by works 2. Whereas he says That these works were not done according to the Law nor under the Law but before the
promulgation of the Law I would ask him What the Law is which if it is nothing but the Rule of Righteousness how can any man be just where there is no Law But what man was there ever in the World but he carried about with him the Law of God if not written in Tables yet written on his heart and engraven on his conscience But the Decalogue was not yet engraven on Tables of Stone But what was contained in the Moral Decalogue which that holy man did not already comprehend within his own heart both of loving God and his Neighbour of not Murthering of not committing Adultery or honouring Parents c. 3. As touching the scope of this Epistle how greatly is campian mistaken For who is so void of sense that he doth not clearly perceive that the drift of the Apostle is not that which those Iesuits dream of to attribute our Salvation or Iustification to any Works either going before or following after Neither was this Office of an Ambassadour committed unto him that he might contend with the Iews about Ceremonies or with the Gentiles about Moral Duties but as Peter was entrusted with the Apostleship of the Circumcision so also the Preaching of the Gospel to the Uncircumcision was committed unto Paul not that he should Preach the Law but the Faith which before he opposed Not that he might declare the Righteousness of Works in which there is no Salvation but that God by him might reveal his Son amongst the Gentiles and might manifest unto the World that heavenly Trophy and glad Tydings of Peace and Victory obtained in Heaven by Christ and spread abroad far and wide through the Churches the boundless riches of Divine Grace which he had experienced in himself For he was called for this purpose to the Apostleship that the infinitely gracious Lord and Redeemer Christ Iesus might first exercise his Mercy towards him and afterwards by him declare his great Mercy towards Sinners not only by hisExample but also by his Ministry For thus he bears witness of himself that the Ministry of Reconciliation was committed to him for which he was appointed to be a Preacher and Apostle and Teacher of the Gentiles in Faith and Truth that he being an Ambassadour in Christ's stead might invite all men yea and beg of them that they would be reconciled unto God And this seems to be the principal scope that Paul aims at not only in the Epistle to the Romans but also in all his Doctrine to proclaim amongst the Gentiles the unsearchable riches of Christ and that he might set before the view of all men what is the Communion of the Mystery that was hidden with God in former Ages c. But now in the Righteousness of Works no such Mystery lay hidden with God from former Ages Therefore it is false and abominable which Campian the Iesuit and such like Sophisters assert concerning the scope and sense of Paul's Epistle to the Romans For by the Law which Paul excludes from Iustification they understand that part thereof which comprehends Ceremonial and Iudicial Works wherein the Iews gloried or Works purely Moral performed before Faith on which the Gentiles relied Yea on the contrary when Paul removes the Law from Iustification he doth not only exclude it upon the account of Iewish Ceremonies or Moral Works performed before Faith but also upon the account of its weakness through the flesh both in Iews and Gentiles both in the regenerate and the unregenerate so that it cannot make sufficient satisfaction to the Iustice of God And Paul affirms That for this cause God sent his own Son in the likeness of sinful flesh What did God do but what flesh could not do For sin he condemned sin in the flesh In what flesh ours or his own Sons Who of all the Regenerate though endued with great habitual Faith and Grace hath so led his life walking not according to the flesh but according to the spirit but he always carries about with him flesh that is weak in many respects and vicious and subject to sin Concerning which every one may complain with the Apostle I know that in me that is in my flesh dwells no good thing And again I find a Law that when I would do good evil is present with me c. For what they speak of Works following Faith and Grace how little that helps their cause appears not more evident by any Argument than by the Lives of those that maintain this Controversie if they be strictly enquired into If that be true which Campian with his Iesuits pleads for That Righteousness is not obtained in men come to years but by Works that follow after Faith Let us behold then what excellent Works this Faith of the Mother Church of Rome brings forth seeing they so much glory in the Title of Catholick Faith and Preach so many things about Charity which is the fulfilling of the Law Let us look into the Life and Works of the Roman Popes Cardinals and Bishops and the whole Crew of the Monks and Iesuits Where can you find more of the flesh or less of true holiness than in those false-hearted and painted Hypocrites whose whole profession of Religion consists in Purple Gowns high topped Mitres Purple Caps Rings adorned with Iewels solemn Vows Ceremonies which in reality are rather Stage-playes than Exercises of Piety This appears to be too true by the unhappy Tumults raised in the World the Wars and Persecutions that are stirred up by none more than by those very men that call themselves Spiritual and Catholick whom it should become to be the chiefest encouragers of Concord and Messengers of Peace But having so much enlarged upon this sort of men with their Works and Merits let us return to the Examples of those of whom we spake before who were freely admitted unto Baptism and received into favour by Faith without any commendation of Merits at all yea without mention of any Works except such perhaps as were evil Amongst which number those Iews may be reckoned of whom three thousand at one time were Baptized by Peter Likewise also the Eunuch whom Faith only without Works made not only meet for Baptism but also an Heir of the Heavenly Kingdom And the Iaylor whom Paul Baptized Moreover Paul himself and all the Apostles and Publicans the family of Cornelius Zacehaeus Mary Magdalen and the Thief on the Cross If Faith without Works was sufficient to them for the Grace of Baptism why not also for the obtaining of Iustification and Life Eternal Vega and those of his Association answers after his usual manner that in all these Repentance was joyned with Faith and other things also belonging to good Manners and a godly Life But it easily appears how vain and insignificant this Answer of Vega is He says Repentance and other Vertues are joyned with Faith Which tho' I confess to be in some sense true in the lives and persons of
them that are justified but these things have no union with Faith in the concernment of Iustification And first as touching Repentance abundance hath been said before for seeing Repentance is nothing but a mourning for sins committed it may indeed of it self afflict the guilty person and fit him for receiving of Grace but it cannot obtain a pardon for the sins committed before a Secular Iudge and much less before the Iudgment Seat of God For that is the Office of Faith which as it only obtains a pardon so it obtains it for none but them that are afflicted and repent and believe in Christ. For for their sakes chiefly Christ was sent by his Father into this World that he may help all them that being in distress flie to him by Faith In which three things are to be considered and placed each of them in their own bounds and territories First that we may see what the Mediatour does what Faith performs what sorrow for sin produces All our Salvation flows from the Mediatour as from a Spring and Fountain But if you ask how or for what cause he saves I answer by Faith And if you ask whom he saves I answer those that repent of their wickedness or whom he draws unto himself by an inward Call Doth the Lord then save those for their Repentance No verily Suppose a man is greatly grieved at the remembrance of his by-past life but yet comes not to Christ will grief for his sins save him No surely Yea who can come to Christ unless he first hear and understand who he is from whom Salvation must be sought Now it is Faith and not Repentance that does this For it is not the grief and sorrow of a broken hearted sinner but Faith that discovers a Saviour to us and guides us to him and obtains Salvation from him Yea which is Salvation to them that are in distress for thus it is written This is the will of God That every one that seeth and believeth in him should have Eternal Life By which it is evident enough what should be attributed unto Repentance and what to Faith in the case of Iustification for sin is not therefore pardoned because he that sinned hath repented but because he that sinned not at all hath died for sin therefore the sinner is forgiven not for his Repentance but for Faith whereby he believes in him that died for our sins rose again for our Iustification Where Faith is joyned with Works and where it is not joyned AND hitherto we have been speaking of Repentance But as touching the Reformation of the Life in other respects though I know that nothing is more convenient than that Faith which is rightly instructed in Christ should have Charity and other Offices of Piety suitable to the Christian Profession joyned with it Yet it must be considered what manner of Union this is and of how large an extent for Faith and Charity have that wherein they are of necessity united And they have that also wherein they must of necessity be separated Where we deal with God about Salvation Iustification and the Expiation of sins here Faith only without Works is powerful and overcomes But in dealings with men in the Lives of the Iustified in popular duties in the exercise of Vertue there is a very near Union between Faith and Vertue of which the one cannot consist without the other Therefore these things should be measured by their own bounds that we may attribute unto Faith its due and to Works their due and unto both that which is meet For as that poisonous Errour of Eunomius should be abhorred who is reported to have been so great an Enemy to godly works that he thought it was not a matter of any concernment how any man led his life So also great care should be taken lest in shunning the Soylla of Eunomius we fall upon the other Carybdis of the Papists which is no less pernicious being mis-led by the Popish Doctors who make such a confused Union between Faith and Works that neither Faith without Works nor Works without Faith procure Iustification But this Union is easily confuted by the Authority of Scripture For if Faith only doth not bring Believers into a state of Salvation unless it be joyned with great Holiness of life why did not Christ joyn these together when he said simply He that believeth in me hath Eternal Life Why did not Peter joyn them together when according to the Testimonies of the Prophets he proclaimed remission of sins to all that believed in his Name Why did not Paul joyn them together when instructing the Iaylor in the Faith he said unto him Believe in the Lord Iesus and thou shalt be saved and thy house Many other such like things may be mentioned The History of the Galatians is well known who being led aside by the false Apostles did not wholly cast off Christ nor excluded Faith in Christ but they would have had the good Works of Believers joyned with Faith in the Article of Iustification before God unto Eternal Life for which cause how angry the Apostle was at them his Epistle bears witness But here again a place of St. Paul out of the same Epistle is objected where writing to the Galatians he speaks of Faith that works by Charity From hence the Tridentine Divines infer a necessary connexion between Faith and Charity so that Faith without Charity like matter without form avails nothing to the perfection of Righteousness And they say of Charity which they call Righteousness inherent in us That it is so impossible that it should be separated from Faith in the concernment of Iustification that they assert it only to be the formal cause of our Iustification But it is not difficult to answer to this place of Paul For in that Epistle the Apostle endeavours with great diligence to call back his Galatians to the Righteousness of Faith from which they had swerved In the mean while lest they should be seduced by a counterfeit Faith by these words he intimates what Faith it is that he speaks of Not such a Faith as is idle and dead without Works but which worketh by Love And in this sense we deny not that Faith is not alone But what consequence is that Lively Faith is not alone without Charity It is a lively Faith that justifies Therefore in Iustifying Faith is not alone without Charity This Argument is disproved in the Schools of Logicians for it is a Sophism a non causa ut causa Therefore I answer to the Major The Faith that is lively is not alone without Charity That is true in working but not in justifying Therefore as touching the Cause and Office of Iustifying this is not the consequence thereof Therefore in Iustifying Faith is not alone without Charity But as for the the Minor though Faith that justifies is called lively in respect of good Works yet it doth not justifie in respect
King of Israel the Lord is in the midst of thee thou shalt not be afraid of evil any more c. How then doth this so great Peace and Tranquility of Conscience so often repeated in the Prophets consist with that trembling fear and doubtfulness which the Papists plead for For what encouragement is there for Hope when the Mind is restless through fear and all thingsly at an uncertainty For how can Hope avoid being uncertain if Salvation must be hoped for by Works and not by free Donation Howbeit we are not ignorant nor deny that Sanctification and Renovation and the practice of good Works that flow from hence are Benefits bestowed upon us by Christ which of necessity all good Christians must endeavour to attain unto But that is not the state of this Controversie for the debate here is not about governing the Life in this World but about Eternal Salvation and the cause thereof Nor whether Offices belonging to Christian Piety should be performed but whether when they are performed they are so much accounted of by God that they Merit Salvation and reconcile an offended God to Mankind Whether Vertues and good Works are able to stand before the Iudgment Seat of God without being condemned according to the rigid Sentence of the Law Whether under great Terrours of Conscience when Salvation hangs in doubt we may safely rely upon them that we may become the Sons of God and inherit Eternal Life And yet it is not therefore false that as long as this Life endures it is very requisite that Believers should be careful to lead Holy Lives and utterly abhor all wickedness But it must be considered how it is requisite In respect of the necessity of Obedience it is true but if you say that it is requisite in respect of our obtaining a right unto Eternal Life and Salvation nothing is more false or pernicious because it is not purchased by our Merits but is given to us that deserve not and are unworthy and it is given then whilest we are yet Sinners that it may evidently appear that all the Glory of our Salvation is due to the Mercy of God and not to our Works which follow Reconciliation to God as Fruits thereof but do not procure it Therefore as I have already admonished I must again renew this Admonition that in this course of Obedience the godly practice of Charity should not be separated from us but should of necessity accompany Faith but yet it must be so admitted that it shut not out Faith from its own Office and Dignity nor justle out the glorious Riches of the Grace of God which is in Christ Iesus Nor darken the Glory of the Cross of Christ nor take away Consolation from troubled Consciences nor corrupt the sound Doctrine which the Apostles have taught us which seeing it places all our Salvation in nothing else but the Benefit of Redemption by Christ let men of understanding and Piety iudge which of the two Opinions is in the right whether they that place all the Hope of their Salvation in Faith only or they that place it in the Righteousness of inherent Works only and call Faith if alone a Presumption Verily if the Spirit of Christ could not endure those Laodiceans who were puffed up with a false Imagination of their own Righteousness and understood not how wretched and miserable and naked they were I suppose it may easily appear what should be judged of Popish Catholicks and all this Divinity of theirs I beg of Christ the infinitely Glorious and only begotten Son of God King of Kings Preserver of Life the Merciful Author and Defender of our Salvation the Glory of Heaven the brightness of his Father's Glory according to his Infinite Goodness unto whose Everlasting Dominion all things are subject that are in Heaven and in Earth that we miserable Men whom Nature hath brought into this wretched Condition who are Poor and Needy Naked and Blind and utterly destroyed being restored by his Bounty and having Salvation bestowed upon us by his free Gift and being cloathed with his Ornaments and enriched with his Wealth and carried on by the safe conduct of his Spirit we may grow in him daily more and more and never fall from him being strong in the Faith and fruitful in good Works until at length at the coming of his Kingdom we be received into those blessed Mansions of Immortality where he Lives and Reigns with the Father and the Holy Spirit in Eternal Glory Amen FINIS Acts 10. The necessity of this Defence against Osorius The Enemies of the Grace of God under the Title of righteousness The Books of Osorius concerning righteousness The Title of the Books concerning righteousness The image of righteousness described by Osori us The praise of righteousness The Platonick Catholick righteousness Osorius in Writing of Righteousness doth greatly oppose Christian Righteousness A twofold manner of righteousness The righteousness of the Law Human Reason understands not the Doctrine of Free Iustification Osorius de justit lib. 1. pag. 3. Lib. 10. de Iustit pag. 232. Lib. 2. p. 44. Lib. 6. pag. 148. All have finned and come short of the glory of God The Idea of the Osorian righteousness can be more easily found in his Books than in his Mauners The Son of God only was perfectly Holly Pals. 14. Rom. 3. 1 Io. 1. Iacob 3. Oso 1. 5. p. 21. Osorius confounds the righteousness of faith and works without any distinction Phil. 3. It is one thing to be justified by faith and another thing to be justified by the Law There are no performances of the most perfect men that are without some imperfection in the sight of God We are all as unclean and all our righteousness as a menstruous cloth Isa. 64. All we like Sheep have gone astray Isa. 5. 3. A frivolous exception of Osorius The Papists do not clearly enough explain why Works are called good What good works do essect according to the opinion of Papists Lib. 9. 233. What sort of righteousuess is that of Osorius Lib. 9. p. 232. Lib. 9. p. 232. what way men come to Heaven according to the opinion of Osorius Adam De justit lib. 4. pag. 90. Lib. 3. p. 68. The right way to Heaven consists in the Exercise ofChuity according to the Opinion of Osorius An answer to things alledged Paul a great 〈◊〉 of Charity Paul a great Preacher of Charity Not Charity but Faith opens a way to the Kingdom of Heaven Rom. 3. 4. A twofold manner of Righteousness of the Law and of the Gospel or Faith The Righteousness of Faith The necessary distinction of Legal and Evangelical Righteousness The Office of the Law How the Righteousness of the Law and Christ is one and not one The strength and operation of the Law The Law as out of Christ is confidered what it doth The difference between the Law and Christ. Christ the only Antidote against the Stings of the Law A question by what
righteousness can Christ deliver the unrighteous What way and in what manner the benefits of Christ are derived to us A threefold question 1 Tim. 1. 1. In a desperate condition Christ only can help It is not sufficient to retain the 〈◊〉 of Christ only unless also we learn the Greatness of his office and his Power to save Rom. 3. The various Interpretation of the Papists concerning Iustifying Faith Roffen contra lut Articul 31. Ioh. 6. Ioh. 3. Ioh. 11. Only Faith in Christ is proved to jastisie by example Mat. 11. Isa. 55. Proof by examples Mat. 15. Mat. 9. How Prayers are heard * From whence is liberty salvation and righteousness to be sought Ioh. 1. Wherein consists the use and scope of the Law Charity is justified by Faith not Faith by Charity For what cause the power of Iustifying is attributed unto Faith An unjust complaint against Luther Osor. de justit lib. 2. p. 29. Osorius against Luther An Answer for Luther against Osorius The unjust slander of Osorius and Andradius against Luther A defence of Luther A twofold manner of Righteousness mention'd by Paul the one received the other rejected Philip. 3. Righteousness of the Law Righteousness of Faith in Faith of God The Argument of Osorius drawn from dictum secundum quid to dictum simpliciter Making that to be true in the general which is only so in particular Osor. lib. 2. p. 28. The Reproaches of Osorius cast upon Luther The deceitful connexion of Osorius Exod. 23. Luther separates charity from faith and the Law from the Gospel not simply but in such a manner as things should be distinguished each by their own bounds Where and how Faith works by love What is the union of Faith with Charity and again what is the difference of both Trust in works is excluded There is nothing can be opposed to the judgement of God but Christ only What doth faith without works perform and from whence doth it receive its efficacy in acting The form of faith is not charity but rather the form of charity is faith Objection Answer Confirmation by Examples One condition of Sons another of Servants A comparison of Sons and Servants Rom. 4. Christ a Son by Nature we by Christ. Christ is born a Son by nature we by faith are born again Sons not by works in the Son The cause why God adopts us for Sons Gal. 4. Gal. 3. 1 Ioh. 3. Osorius The servile and mercenaly doctrine of the Papists The Kingdom of God is an Inheritance therefore not a reward it belongs to Sons therefore not to Servants August lib. de haeres The cause which makes us the Sons of God the same also makes us Iust but faith only makes us Sons therefore the same also makes us Iust. The cause which justifies on God's part is his Predestination Ephes. 1. Rom. 8. Vocation the Donation of Christ his Obedience Death and Merits What the cause of justification is on Man's part Lib. 2. de just Osorius Faith Hope and Charity in what 〈◊〉 they are joyned together Rom. 4. Gal. 2. Arg. If righteousness comes by the Law Christ dyed in vain Gal. 2. Christ dyed 〈◊〉 in vain therefore righteousness is not by the Law The 〈◊〉 between Paul and Osorius Roman 4. Galat. 2. Lib. 2. pag. 46. Osor. lib. 2. p. 39. Answer Blessed are they whose iniquities are forgiven c. Psal. 1 Cor. 5. Rom. 8. Whence this righteousness of Osorius shall be found Who are called righteous in a Gospel sense Osor. de just lib. pag. 39 40. Of what sort is the Osorian righteousness A false and lying accusation of Osorius Dejust lib. 2. Repentance Repentance proves a man to be a sinner but takes not away sin it causeth not remission nor satisfies justice The violation of Infinite majesty cannot be expiaced but by an infinite price The death of Christ 〈◊〉 none but believers and hence arises the diguity of Faith The benefit and necessity of Repentance The lying calumny of Andradius against Chemaitius What Repentance doth by it self what together with Faith Repentance consistsof two parts How far the fruit of Repentance 〈◊〉 Faith in Christ justifies Charity but Charity doth not justifie Faith Augustin in quinquage Prolo Psal. 31. Ezek. 18. Ionah 3. 2 Sam. 12. 2 Kings 21. Osor. lib. de just p. 42. An 〈◊〉 of Osorius An Answer Ier. 11. Ezek. 33. Ezek. 18. Legal Promises Blessings proposed in the Law The Preaching of repentance belongs to the Gospel Moses was a certain earthly Christ Christ is a certain heavenly Moses The object of Faith We are justified in the New Testament after the same manner that the Hebrews were healed when they were stung by the Serpents Ioh. 3. That every one that sees the Son and Believeth in him may have eternal life Ioh. 8. Unless ye believe that I am he ye shall dye in your sins The Papists deny not Christ to be a Saviour but they do not well agree in the manner how he Saves The Council of Trent Hosius Andradius Canisius A typical similitude between Christ and the Serpent healing wounds Ioh. 3. Isa. 53. Isa. 53. An objection of the Adversaries Inherent righteousness Argument Answer The Material of Sin The Formal of Sin How sin in this Life is abolished and how it remains The guilt of sin The frailty of sinning Hugo A similitude Argument Christ by dying upon the Cross did bear only the punishment of Sin but not our Sins and afterwards by raising us up again he will destroy both the punishment and the whole matter of Sin in due time Works tho' they do not justifie yet are not denied to be necessary The calumnies of the Adversaries against Pious Doctors Luther is unjustly reviled as a despiser of Good Works It is fatal to the Gospel to suffer violence and undergo calumnies Mat. 2. Mat. 26 27. Act. 8. Eusebius See the History of Huss The shameless reproaches of Osorius cast upon Luther Osor. lib. 2. de justit Pag. 30. Pag. 43. A defence of Luther The Confessions of the Saxon Churches presented at Augusta Ann. 1530. offered afterwards Trid. Coun. 1551. Osor. lib. 3. de just num 70. Why works are said to be not of the Law but of Faith A description of the Osorian Righteousness Osor. l. 2. p. 31. Lib. 2. p. 34. Pag. 39. b. Andrad lib. 6 de just p. 459 Andrad ibid. page 461. Tapper Artic. 8. de justit pag. 18. An Answer whereby the definition of Osorius is confuted A two-fold sort of righteousness Aug. de tempore Serm. 49. Osor. lib. 5. pag. 114. a. b. Aug. de tempore Serm. 49. Isaiaeb 1. 64. Isa. 64. Phil. 3. Luke 17. Psel 115. Romans 3. Iohn 1. Iames 3. Aug. de perfect justitiae Luke 18. Tertul. lib. de paenitentia Apoc. 3. August in Iohn Hom. 48 Romans 3. Rom. 3. Psalm 51. Rom. 3. God is justified one way and men are justified before God another way Nothing hinders us to be both Righteous
Prov. 24. Prov. 24. 1 Iohn 1. August de Civitate Dei l. 19. c. 17. August in Ioan. Tract 4. Aug. Epist. 54. ad Macedon Andrad lib. 6. Lorichius c. 8. A brief summary of the things treated of before Iames 3. Faith only justifies sinners but whom Iames a Servant of Iesus Christ and Paul an Apostle of Iesus Christ reconciled Hosius in confut 〈◊〉 140. Canis in praefatione in Andrad 〈◊〉 Andrad Vega de justificat in Epist. Osor. de just 〈◊〉 7. Osor. ibid. 〈◊〉 2. An Answer to the Objections The consequence is denied The abuse of good things should be taken away but the things themselves should be continued Mark 16. Esa. 52. Hosius 〈◊〉 lib. 3. pag. 140. Against the assurance of Christian Salvation Objection Faith only Answer In Sermons frequent Exhortations are used to Pious Works An Answer to this Objection Ambiguity Faith only Iustifies but not all kind of Sinners The Love of Mary Magdaline Love rises from Faith not Faith from Love Charity is no cause of Iustification Psal. 34. Isa. 57. Andrad Vega. De Iustif. pag. 833. Coming to christ is believing in him Esa. 16. 9. Esa. 9. Ps. 107. Ioh. 1. If we confess our Sins he is faithful to sorgive us and the Blood of Iesus Christ cleanseth us from all Sin Faith only justifies the Uogodly but not unless he be first humbled by Repentance A Fallacy in the terms The Life of Faith is not begotten of Charity but only is evidenced thereby A twofold Life and Operation of Faith What Faith Works with God and what with Men. A twofold Opperation of Faith After what manner doth 〈◊〉 only Iustifie 〈◊〉 Life of Faith is not Charity but Christ. Gal. 2. 1 Cor. 4. Rom. 4. Ex Andrad Viga de Iustificatione Quaest. 1 Ex Canisio aliis August we are justified by that by which we are saved Psal. 32. Rom. 4. Blessed are they whose Iniquities are forgiven c. Iacobus Cartusiensis de Authoritate Ecclesiae An. 1440. Works withoutFaith thoeminent in themselves are of no value with God yet on the contrary the Works of believers that are mean in themselves lack not their reward How the name of reward in Scriptures is attributed to works Works imputed for Merits by Grace Andr. Vega. Iohn 6. Romans 8. Matth. 25. A notion of Bucer It is one thing to do the Will of the Father and another thing to obey it without any imperfection A feigned and hypocritical Faith An Answer to the first Argument Answer to the second The strength of our Vertues is weak Works please for the sake of the perfon being first reconciled Aug. de fide operibus Iacob David Abraham Adam Abel Iames 1. Romans 2. The Argument retorted upon the Adversaries Iames 2. The words of Christ are considered Matth. 7. A good Conscience and Faith unfeigned 1 Tim. 1. Ex Andrad Vega. Mat. 25. A bad Consequence 1. Timoth. A good Conscience and Faith unfeigned 2. Iames. Let him ask in Faith not wavering Mat. 14. O thou of little Faith wherefore didst thou doubt 3. Ephes. 4. One God one Faith 4. Habbac The Iust lives by Faith 5. Mat. 15. O Woman great is thy Faith c. 6. Mat. 14. Luk. 17. If ye have Faith as a grain of Mustard Seed 7. Iames. 3. Faith without Works is dead c. 8. Coloss. 2. The confirmation of Faith 9. Ephes. Taking the Shield of Faith Act. 10. 2 Cor. 5. Rom. 10. The inevitable severity of Iudgment should stir us up to care watchfulness Ioh. 5. Coloss. 3. As we are Workers but as we are Believers Rom. 4. Habbac Ioh. 17. A Fillacious Sophismfrom the concrete to the abstract A Fallacy Mercy forgiving Evil deeds Imputation puttidg a great value upon finall things The Iudgment of God is twofold according to Aug. de confut Evang. lib. 2. cap. 30. The Iudgment of damnation the Iudgment of discretion The Righteousness of condemnation The Mercy of separation A twofold kind of sinners Romans 8. Who are liable to the Iudgment of Condemnation The Rule of Right Iohn 5. Luke 21. Why the day of Iudgment is called a day of Redemption The Saints shall judge the World Pit Canis in opere Catechistico de Iudicio cap. 3. Psalm 142. Iob 31. It is incident to the greatest Saints to be in donbt sometimes concerning their spiritual graces and to be afraid of their sins Romans 8. Galat. 4. Philip. 1. Apoc. 22. 2 Tim. 4. For them that love his appearance Iohn 5. Of the wedding garment Answ. Rom. 13. Galat. 3. Apoc. 7. The Parable of the Marriage and Marriage-Garment considered and explained Isa. 25. The Marriage of the Lamb of God with his Bride The Guests of the Marriage The Guests of the Marriage Feast Luk. 14. Who are the Blind and the Lame that are invited to the Marriage Rom. 9. Against the Righteousness of Works The Wedding-garment Philip. 3. Agreeableness should be every where observed according to the circumstances of places times and things The Kingdom of the Law and the Kingdom of the Gospel The difference between the Law and the Gospel What the wedding garment signifies Matthew 5. The sense of thatScripture I came not to destroy the Law but to fulfil it A twofold Office of Christ the Mediatour The Errour of those who take Christ for theirLawgiver Christ is not a Law-giver but a Redeemer Christ is one way under the Law and we that are in Christ another way Andr. Vega de Iustif. pag. 741. The glorious resemblance between the Bread of the Sacrament and the Lords Passion Isa. 25. Iohn 6. Iohn 6. Iohn 2. 38. Luke 8. Matth. 4. Iohn 17. Romans 9. Repentance doth not make a Sinner perfect but evidences what he is The material of Repentance Heb. 9. How far the Promises reach and to whom they belong What Faith does and what Repentance August de 〈◊〉 gratia cap. 7. To come to Christ is to believe in him for he himself says No Man cometh to me unless it be given him of my Father Andrad Vega de Iust. 2. p. 741. A twofold necessity 1. Absolute 2. In respect of Consequencee How are good Works are necessary to Salvation Paul was a Zealous Exhorter to a Holy Life Necessity of Consequence Tit. 2. Rom. 3. Ibid. Gal. 3. Rom. 11. Tit. 3. Eph. 2. 2 Tim. 1. Rom. 9. 〈◊〉 Rom. 3. now he demonstrates that Faith only hath in it self the Power of justifying Oecumen photi in Cap. Rom. 3. only believing Origen Cap. 3. The only just cause of Glorying is in the Cross of Christ. August de verb. domini Serm. 4. He would have this one thing imputed whereby the others are gathered by Consequence Amb. 1 Cor. 1 It is appointed by God that a Believer should be justified by Faith only Chrysost. Serm. 5. in Cap. 2. Eph. Paul professes him to be Blessed who is supported by Faith only Basil. de humil by Faith only which is in Christ. Hierom. in Epist. ad Gal. cap. 1.
you may say That is true indeed and therefore this proves that Faith only doth not justifie I answer and also request the Adversaries that laying aside the desire of vain jangling they would examine the matter according to Scripture and right Reason Though the manifest Testimony of the Apostle Paul and the Examples of the Saints make it an undoubted Truth that only Faith in Christ the Son of God hath the power of justifying without Works Yet it cannot open this power upon all but only those in whom a fitness is found for receiving the displayings of Divine Grace Of the Repentance of those that are Iustified by Faith BUT None are found more fit than those that seem to themselves most unworthy and none less fit than those that are most highly conceited of their own worthiness Seeing we are all Sinners by Nature nothing can be more reasonable than that we should acknowledge the filthiness of our own abominations and cast our selves down at the Feet of Almighty God And there is nothing that God more requires than this Whose Nature or rather Mercy is such that he delights not in any thing more than in a humble Heart and a broken Spirit as the Psalmist declares He saveth such as are of a contrite Spirit And in the Prophet Isaiah God testifies of himself that he is the high and lofty one that inhabiteth Eternity and dwells in the high and Holy place and also with him that is humble and of a contrite Spirit to comfort the humble Spirit and to revive the Heart of the contrite ones And for that cause he calls aloud in the Gospel and offers his kind invitations chiefly to such as labour and are heavy laden that they may come unto him and be eased What is coming to Christ but believing What is it to be eased or refreshed but to be justified Though indeed he calls all and despises none that come to him Yet so it comes to pass for the most part that none come to Christ as they ought unless they be pressed and burdened under the sense of their Sin and Misery And again that Heavenly Physician is seldom sent unto any others but such As the Prophet bears witness who making a particular description of those to whom Christ was to be sent he sets before us the meek the broken in Heart the Captives the Prisoners the Mourners in Sion them that are walking in Darkness and sitting in the shadow of Death c. And the Psalmist speaks much to the same purpose Ps. 107. describing the Mercy of God on this manner He filleth the hungry Soul with goodness and such as sit in darkness and in the shadow of Death being bound in Affliction and Iron Though he being sent by the Father is given to all yet he is not entertained by all with the like Affection The Lord himself shews the cause thereof For what need have the whole of the Physician Therefore as a skilful Physician doth not Administer his Medicines but when sickness requires it so Faith cleanses none but those whom Repentance also amends neither doth the Gospel heal any but those whom first the Law hath slain and Conscience hath wounded And as that is most true which we Preach by the Authority of Paul the Apostle that Men are justified by Faith only without Works so on the other side it is false which the adversaries assert that by this Doctrine of Faith it comes to pass that all care of good Works is cast off and the reins are let loose to all manner of wickedness Howbeit if they speak of such impenitent persons as go on resolutely in their Sins we acknowledge that such as they are not justified by Faith and yet we assert that this is no way prejudicial to the cause that we plead But if they speak of such as join Repentance with Evangelical Faith and therefore stand in need of consolation if they deny that those are justified by the Faith of Christ only they discover themselves to be utter Enemies of the Gospel and adversaries to Christ. And again if they assert that such penitent believers become worse by this Doctrine they do therein err exceedingly and lye abominably Wherefore that the Mouth of Malice and Slander may be stopped I admonish these professours of Divinity who condem 〈◊〉 this Doctrine of Paul as Heretical that they would take our proposition not by halves but whole and join the legitimate predicate of the proposition with the subject that when Faith is said to justifie they should reckon that is not enough unless they understand aright whom this Faith justifies To wit none of those that continue stubborn and impenitent in their wicked courses but only such as acknowledge their Sins with grief of Heart and being weary of their former abominations fly to Christ by Faith for resuge But here they take another occasion to cavil 〈◊〉 For if Faith justifies none but them that repent then as they say Faith only doth not justifie but together with Faith a Godly Sorrow and Mourning for Sin Iustifie also I Answer It is true indeed that Faith is joyned with Repentance in him that is justified from his Sins And yet Repentance is no cause of Iustification As those that are afficted with a painful Disease Their pain makes them desirous of a cure but yet there is no healing vertue in this desire So Faith and Conversion are joyntly united in the person that is justified But as touching the cause of Iustifying Repentance indeed prepares a Soul for the reception of Iustification but the cause of justifying lyes altogether in Faith and not at all in Repentance For the just Iudge doth not absolve him who hath violated his Iustice because he is grieved upon that account but because he believes in Christ who hath satisfied Iustice and for whose sake Pardon is promised to such as Repent for in him are all the springs of our Iustification But lest this Discourse should grow too Ample for if every thing were treated of particularly it might be enlarged beyond all bounds Let us come close to the Adversary and Fight Hand to Hand that in a Summary Representation it may the more easily appear to the Reader with what Arguments they defend themselves what Arguments they defend themselves what Scriptures they quote what force and what fallacy is in their Arguments THE Third Book A Confutation of the Arguments Whereby the Adversaries defend their Inherent Righteousness against the Righteousness of Faith An Argument taken out of St. Iames. No Dead thing Iustifies All Faith without Works is Dead Therefore No Faith Iustifies without Works Answer First the manner of arguing is captious and transgresses the right Laws of Logick For the terms therein exceed the due number For there is a redundancy in the conclusion by this addition without Works For this should have been the conclusion Therefore no Faith that is without Works justifies And that may be well granted