of Mans saluation 1 The first is from Adam vntill Abraham Werein God made the promise to Adam anone after his miserable fall and renued it as occasion serued vnto the Patriarches and Holy men of that first Age of the world viz. That the seede of the woman should breake the Serpents head This blessed promise containing the whole substance of mans redemption by Christ was religiously accepted of and embrased by the seruants of God in those times who witnessed their Faith in it by their offering of sacryfice as God had taught them and thier Thankfulnesse for it by their Obedience and holy Conuersation The second is from Abraham to Moses After that men had now almost forgot Gods promise and their owne duty and Idolatry was crept into those Families wherein by succession the Church of God had continued God cals forth Abraham from amongst his Idolatrous kinred with him renues that former promise in forme of a League and Couenant confirmed by word solemne Ceremonies God on the one side promising to be the God of Abraham and of his seed that in his seed all the Nations of the earth should be blessed Abraham for his part beleeuing the promise and accepting the condition of â—bedience to walke before God in vprightnesse This Couenant with Abraham is ratâ—fied by two externall Ceremonies One of a fiâ—e-brand pâ—ssing between the pieces of the Heifer and other Beasts with Abraham according to custome in making of Leagues had diuided in twaine Gen. 15. The other the Sacrament of Circumcision vpon the flesh of Abraham and his posterity Gen. 17. The third period is from the time of Moses vntill Christ. When after the Church multiplyed vnto a Nation and withall in processe of time and continuance among the Idolatrous Aegyptians grew extremely corrupt in Religion and Manners God againe reuiues his former Couenant made with Abraham Putting the Iewes in remembrance of the Couenant of grace in Christ. 1 By adding vnto the first Sacrament of circumcision another of the Passeouer setting forth vnto the Iewes the Author of their deliuerance as well from the spirituall slauery and punishment of sinne as from the bodily bondage and plagues of Aegypt 2 Afterwards by instituting diuers Rites Ceremonies concerning Priests sacrifices c. all which were shadowes of good things to come viz. of Christ the Churches Redemption by his death Which things were prefigured vnder those types though somewhat darkely yet plainely enough to the weake vnderstanding of the Iewes Who in that Minority of the Church stood in need of such Schoolemasters and Tutors to direct them vnto Christ. The fourth period and last is from Christs death to the end of the world Who in the fulnesse of time appearing in our flesh accomplished all the Prophecies and promises that went before of him and by the Sacrifice of himselfe confirmed that Couenant a new which so long before had beene made with the Church Withall hauing abolished whatsoeuer before was weake and imperfect hee hath now replenished the Church with aboundance of knowledge and of grace still to continue and increase till the consummation of all things In all these periods of time the grace of God that brings saluation to man was euer one and the same onely the Reuelation thereof was with much variety of circumstances as God saw it agreeable to euery season In the first t was called a Promise in the second a Couenant in the two last Periods a Testament the Old from Moses till Christs death the New from thence to the worlds end in both Remission of sinnes and Saluation bequeathed as a Legacy vnto the Church and this bequeast ratified by the death of the Testator typically slaine in the Sacrifices for confirmation of the Old Really put to death in his owne Person for the Sanction of the New Testament But notwithstanding this or any other diuersity in circumstance the substance of the Gospel or couenant of Grace is but one the same throughout all ages Namely Iesus Christ yesterday and to day and the same for euer In the next place By the Couenant of Workes we vnderstand that we call in one word the Law Namely That meanes of bringing man to Saluation which is by perfect obedience vnto the will of God Hereof there are also two seuerall Administrations 1 The first is with Adam before his fall When Immortality and Happinesse was promised to Man and confirmed by an externall Symbole of the Tree of Life vpon condition that he continued obedient to God as well in all other things as in that particular Commandement of not eating of the Tree of knowledge of good and euill 2 The second Administration of this Couenant was the renuing thereof with the Israelites at Mount Sinai where after that the light of Nature began to grow darker and corruption had in time worne out the Characters of Religion and Vertue first graued in mans heart God reuiued the Law by a compendious and full declaration of all duties required of man towards God or his Neighbour expressed in the Decalogue According to the Tenor of which Law God entred into Couenant with the Israelites promising to be their God in bestowing vpon them all blessings of Life and Happinesse vpon condition that they would be his people obeying all things that he had commanded Which Condition they accepted of promising an absolute Obedience All things which the Lord hath said we will doe Exod. 19. 24. and also submitting themselues to all punishment in case they disobeyed saying Amen to the Curse of the Law Cursed be euery one that confirmeth not all the words of this Law to doe them and all the people shall say Amen Deut. 27. 26. We see in briefe what these Couenants of Grace Workes are In the second place we must inquire what opposition there is betweene these two Grace and Workes the Gospell and the Law The opposition is not in regard of the End whereat both doe aime They agree both in one common end namely the Glory of God in Mans eternall Saluation The disagreement is in the meanes whereby this End may be attained which are proposed to Men in one sort by the Law in another by the Gospell The diuersity is this The Law offers life vnto Man vpon Condition of perfect Obedience cursing the Transgressors thereof in the least point with eternall Death The Gospell offers Life vnto Man vpon another condition viz. Of Repentance and Faith in Christ promising Remission of sinnes to such as repent and beleeue That this is the maine Essentiall and proper difference betweene the Couenant of workes and of Grace that is betweene the Law and the Gospell we shall endeauour to make good against these of the Romish Apostasy who deny it Consider we then the Law of Workes either as giuen to Adam before the promise or as after the promise it remained in some force with Adam all his posterity For the time before Mans fall It is
better but then here also they deny that this imperfection of our charity and good works is any sinne Lastly they grant that no man can auoide veniall sinnes scarse in the best workes he doth but then they deny that veniall sinnes be contrary to the Law so that albeit a man commit them yet he may perfectly fulfill the Law of God I cannot stand largely in the refutation of these foule errors The confutation whereof belongs properly to the Article of remission of sinnes where the nature and kindes of sinnes are to be handled For this present I shall but touch on them briefly and proceed to the matter 1 For the first we defend this conclusion The vitious inclination and pronnesse of Nature vnto euill as also the inordinate motiâ—ns of concupiscence which goe before consent they are sinnes euen in a man regenerate That the inclination and pronnesse of Nature to sinne is a sinne we proue thus It is expresly so called by the Apostle Rom. 7. not once nor twice but almost in euery verse of the Chapter I am carnall sold vnder sinne The sinne that dwelleth in me ver 17. 20. The Law of sinne verse 23. 25. In it selfe it is sinne and deserues the wages of sinne eternall death For which cause the Apostle there cals it The body of this death verse 24. Because this inward Corruption which is like a Body that hath many members consisting of diuerse euill affections spreading themselues throughout his whole Nature made him lyable to eternall death from which onely Gods mercy in Christ could deliuer him 2 To rebell against the Law is Sinne. Ergo To haue a rebellious inclination is sinne likewise For if the act bee euill the habite must needes be naught if the Law forbid one it must needs forbid the other If it be euill to breake any Commandement in act is it not euill to haue a pronenesse and readinesse of minde to breake it The habit denominated a man sinfull and not the act Nor doth God lesse abhorre the pronnesse of man to offend him then wee doe abhorre the rauenous disposition of a Wolfe though it be a Cubb not yet vsed to the prey or one tyed vp in a chaine and kept from rauening That the euill motions of the heart without consent be sins 1 They are forbidden in the Morrall Law In the tenth Commandement Thou shalt not couet For motions with consent are forbidden in the other Commandments As appeares manifestly in Christs exposition of the Commandements Mat. 5. 22. were not only the outward act of Adultery but the inward desire is also forbidden if wee beleeue Christ the best interpreter of the Law When Ergo the tenth Commandement forbids coueting of our Neighbours Wife it either meanes the same kind of lusting with a needelesse Tautology or a different viz. that which is not consented vnto Nor can our Aduersaries shift this off though Becanus most impudently denies it with out any reason of his so doing 2 We proue it thus Whatsoeuer is inordinate and repugnant to right Reason that is Sinne. But these Motions without confent be inordinate Ergo They be Sinne The Minor is confessed That these Motions be inordinati recta Rationi repugnantes The Maior is apparant For what is Ordo recta Ratio in Moralibus but that course of doing any thing which is conformable to Gods Law and his will God is the God of order His Law is the rule of order in all humane actions Recta Ratio what is it but the conformity of mans vnderstanding and will vnto Gods will which only is the rule of righteousnesse We neuer purpose and will matters aright but when wee will them agreeably to Gods will Wherefore it is a grosse absurdity to deny the Sinnefulnesse of these disorderly motions seeing no man can breake those orders which God hath made and yet be faultlesse Nor is it possible a Man should doe that which is contrary to Gods will And yet be without Sinne in doing of it These motions then without consent be confusions in Nature opposites to the righteousnesse of the will of God and vnto that euen and streight order expressed in his Law We conclude then that Concupiscence and inordinate motions of the Soule not consented vnto are Sinnes contrary to our Aduersaries assertion They bring some Reasons to proue they are not 1 Originall sinne is taken away in Baptisme But concupiscence is not taken away in Baptisme as appeares by experience in the regenerate in whom it remaines Ergo concupiscence and pronnesse to Sinne is no sinne This Argument is friuolous In Originall sinne there are two things First the guilt Secondly the inherent corruptions We say in Baptisme the guilt is altogether washed away from the Baptized Elect by the blood of Christ. And for the corruption thereof it is part done away by the sanctifying Spirit of Christ powred out vpon the Regenerate which by degrees purgeth out the inherent sinfulnesse of Nature by replanting the graces of Sanctification in all parts Concupiscence then notwithstanding Baptisme remaines in the Regenerate and is a sinne in them the guiltinesse whereof God mercifully pardons in Christ. 2 What is not in our power to auoide that God doth not forbid vs by his Law But t is not in our power to auoide the Motions of the heart that preuent Reason and consent Ergo they be no sinnes forbidden vs. To this we answere The Maior is true in things meerely Naturall that fall out by the Necessity of Nature well disposed So we say Gods Law were vncouth should he command a man neuer to be an hungry or thirst which things he cannot auoide but they come vpon him will he nill he by the meere necessity of Nature But concerning inordinate motions there 's no such matter God hath layed no such necessity on Nature in her creation but we by our sinne haue brought it upon our selues Now such a necessity excuses vs not In this case it helpes a man no more to say I cannot auoid euill thoughts and desires then it doth a desperate sinner that by countenance hath hardened himselfe in euill courses or then it helpes the Diuels and the damned if they should say Wee cannot chuse but doe euill 3 They argue thus That which would haue beene naturall and without fault in man if he had beene created in puris Naturalibus that is no sinne nor fault in vs. But motions preuenting consent would be naturall and without fault in men so made Ergo In vs they be no faults of themselues Heere our Aduersaries haue made a Man of white Paper or the like to Materia prima that hath not any quality in him morally good or bad That is A Man that hath neither the Image of God in knowledge righteousnes and holines engrauen on his vnderstanding will affections and whole person nor yet though it haue it not hath in him any contrary euill quality that comes vpon him by
coinquinatum intrare potest Now sure this is admirable that such acts as these should defile a man deserue hell offend God in a word be sinnes and yet for all this neither commanded nor forbidden in any Law of God Was there euer such a toy heard of as this as Sinnes beside the Law T is a most ridiculous contradiction Peccatum praeter Legem He that doth any thing beside the Law not mentioned nor include â— therein by way of prohibition or command t is most apparent he sinnes not nor offends not at all For whom doth he offend or who can challenge him of Sinne Doth God the Law-giuer No for t was not his intention to command or forbid such an act and ergo be it done or not done it crosseth not his will nor hath he any reason to finde fault or be displeased at it Satan or Man cannot accuse him For let them then shew the Law that prooues him an offender If they cannot alleadge a Law against which he hath transgressed they wrongfully accuse him of a fault Were it not absurd accusation against a prisoner at the Barre to say that he hath indeed done nothing against the Lawes of the Land but many things besides the Law not forbidden nor commanded in the Law those hee hath done and deserues to be punished for it as an offender But now if those veniall sinnes bee mentioned in Gods Law then are such actions either commanded or forbidden If commanded then the not doing of such a thing is plainely contrary to the Law As for example To steale a penny or some other small matter to please an idle word to tell an officious lie these be veniall sinnes say our Aduersaries But how hnow they they be sinnes who told them so The Scriptures they will say Where In the 8 and 9 Commandement Aske them now Did God intend in those Commandements to forbid those actions of stealing and lying Yea or No If he intended it not then t is no sinne at all to doe them seeing it croâ—seth not Gods will nor offends him If he did intend to forbid vs those things then to doe them is a sinne manifestly contrary to the holy will of God the Lawgiuer Wherfore let vs here remeÌ„ber that excellent rule of Bernard Non iussa quïdem licitè vtrumlibet vel admittuntur vel omittuntur iussa vero sine culpa non negleguntur sine crimine non â—ontemnuntur For things not commanded we may either lawfully doe them or leaue them but for things commanded to neglect them is a sinne to contemne them is a haynous crime Wherefore this distinction of sins against and sinnes beside the Law falleth to dust and our Minor Proposition stands firme That he who committeth veniall Sinne transgresseth the Law of God and therefore is vnrighteous for his so doing Becanus here forsakes the Cardinall in this distinction and helpes him by an other deuisâ— He grants that Veniall Sinnes be against the Law and proues it because euery Veniall Sinne is moraliter malum and Ergo contra rectam rationemet Legem aeternam But here 's now the distinction It is one thing to be contra Legem another contra finem Legis All Veniall sinnes be against the Law but no veniall sinne is properly against the end of the Law that is against Charity the Loue of God or our Neighbour Is not this a superfine Inuention As if a Subiect that hath in many things broken the Law should say True my faults be against the Law of the Land but yet they are not against the end of those Lawes viz. obedience to my Prince and Loue to the good of him and my Country Though I break the Lawes yet I would not haue you thinke but I loue and honour my Prince and Country well enough Iust so the Iesuits A man may commit many sinnes against Gods Law and yet obserue the end of the Law in louing God with all his heart and his Neighbour as himselfe Then which nothing can be more senselesse that a man should offend God in breaking of his Law and yet not withstanding loue God with his whole heart That a man should wrong his Neighbour doing that to him which he would not haue done to himselfe and yet for all that loue his Neighbour as himselfe If ye loue mee keepe my Commandemâ—nts saith Christ. Iohn 14. 15. Nay say the Romanists we loue him and yet breake his Commandements Loue doth none euâ—l to his Neighbour saith the Apostle Romans 13. 10 Nay say the Iesuits Loue may doe euill to his Neâ—ghbour and yet keepe the name of loue A man may be angry with another without cause reuile him and call him Racha hee may defraude him in small matters for these they make veniall sinnes and yet in the meane time all this without breath of Charity Himselfe would not willingly be so vsed but hee will vse another in this sort and yet looke to bee thanked for his loue too Such grosse absurdities doe our Aduersaries runne in to by coyning such senselesse distinctions of Sinnes not against but besides the Law of sinnes not against the end of the Law though against the Law it selfe Our Consciences cannot be satisfied with such silly shiftes and therefore we leaue them vnto those that can content themselues and choake vp their Consciences with a little sophistry Men who make a pastime of sinne and take liberty to qualifie and dispence with Gods Law as they thinke agreeable to their Conscience hoping by tricks of wit and dodging Distinctions to a void the accusations of Conscience and to elude the seuerity of Gods Iudgement SECT 4. CHAP I Iustification by workes makes void the couenant of grace of the difference between the law the Gospel of the vse of the Law of the erroneous conceit of our Aduersaries in this point THus much of these three Exceptions of our â—econd Argâ—ment prouing the impossibiliâ—y of our Iustification by the workes of the Law because we cannot perfectly fulfill the â—aw We goe now forward vnto two Arguments more taken the one from the difference of the two Couenants God hath made with man First of works the other of grace and the other from the Nature of true Christian Libâ—rty obtained for vs by Christs death Argument That which makes voide the Couenant of Grace is a false and haereticall doctrine But Iustification of workes of the Law makes void the Couenant of Grace Ergo T is false and haeriticall so to teach For confirmation of the minor in this Argument wee must briefly shew 1 What the Couenant of Grace what the Couenant of workes is 2 What opposition their is betweene these two By the Couenant of Grace we vnderstand in one word the Gospell i. e. the gratious appointment of God to bring man to Saluation by Iesus Christ. In the administration of this gratious purpose of God we must obserue foure periods of time where in God hath diuersly ordered this meanes
a sure obligation vnto punishment binding ouer the transgressor vnto the paines of God's aeternall wrath by a stroÌ„ger chaine then of Steele or Adamant Christ by his meritorious satisfaction hath broken these bonds and ransomed vs from this fearefull Bondage vnto Hell and destruction He being made a Curse for vs hath redeemed vs from the Curse of the Law Gal. 3. 13. That is By taking on himselfe the punishment of our Sinnes in his owne person suffering and satisfying the wrath and Iustice of God he hath once for euer set vs free from the dreadfull vengeance of God which we deserue should fall vpon vs for our Iniquities 2 In our deliuerance from the Power of Sinne which though it abide in vs in the Reliques of our corrupted Nature yet by the power of the Holy Ghost dwelling in the Hearts of the Regenerate it is subdued and kept vnder that it doth not reigne nor exercise it's commanding authority without Controle So that whereas the Vnregenerate be the Seruants of Sinne wholly at the command of Satan and wicked affections the Regenerate are freed from this slauery being ruled and guided by the Spirit of the Lord which wheresoeuer it is there is liberty as the Apostle speakes 2 Cor. 3. 17. Liberty from that blindnes wherein we are holden by Nature not knowing what the will of God is Liberty from that rebellion and infirmity of our Nature whereby we are nor willing nor able to doe the will of God From which we are freed in part by the Spirit of Christ inlightning our Mindes and changing our Hearts This Liberty from Sinnes dominion and damnation S. Paul joynes together Rom. 8. 2. The Law of the Spirit of Life which is in Christ Iesus hath freed me from the Law of Sinne and of Death And againe Rom. 6. 14. Sinne shall not haue Dominion ouer you for ye are not vnder the Law but vnder Grace 2 Our freedome from the Law is eithr from the Ceremoniall or Moral law The Ceremoniall Law contained in it diuerse Carnall Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to endure vntill the time of reformation From all which Christ hath freed the Church of the New Testament as namely 1. From the whole burthen of Legall ceremonies whatsoeuer vsed in the worship of God Those resemblances are of no vse now when the substance it selfe is come in place nor may such beggarly and impotent rudiments be sought after when greater perfection is to be had Gal. 4. 9. 2. From that restraint in things indifferent whereunto the Iewes were tied but we are not bound Such are the obseruations of dayes of Meates and Drinkes of Garments with the like Wherein the Iewes were restâ—ayned but our consciences are left free being taught that euery Creature of God is good being sanctified by Prayer and thankesgiuing 1. Tim. 4. 4. 5. And that to the pure all things are pure Onely this being obserued that we abuse not this our Liberty but that as we are informed by Faith that all things are lawfull for vs so we should be taught by charity to see what are expedient in regard of others That a due regard be had of others infirmity that nothing be done whereby the truly weake may be scandalized as the Apostle commands Rom 14. 21. By which â—eanes Knowledge on the one side still preserues vs that our consciences be not iâ—snared with superstition and charity on the other side shall keepe our Liberty from degenerating into Licentiousnesse and vnchristian contempt of our weake Brethren 2 Our freedome from the Morall law stands in this that whereas the Law requires of euery Man vpon strictest termes of Necessity full and compleate Obedience to all things whatsoeuer contained in it if he will auoide the punishment of Hell fire Christ hath freed all that belieue in him from this heavy and rigorous exaction of the Law taking away from our Consciences this obligation vnto a necessary fulfilling thereof vpon paine that we shall forfeit Heauen if we doe it not As we shall see more anon 3 In the last place our Freedome is from Men namely from all power and authority they may claime ouer our consciences they may hold our persons in subjection but they cannot command ouer our consciences We acknowledge no Iurisdiction of Man or Angel ouer our Consciences but only that of God that created vs and of Christ that hath redeemed vs. Whosoeuer ergo shall impose vpon Man any humane Traditions Opinions or Ordinations whatsoeuer to tye his conscience vnto obedience by vertue of his own authority such a one trenches vpon Gods high Praerogatiue vsurpes tyrannically ouer the soules of Men according as at this day that Man of Sinne doth But here we must obserue that Humane Constitutions be either Ecclesiasticall or Politicall Ecclesiasticall concerne either the matter and substance of God's worship when any thing is invented by Man commanded wherein and whereby to worship God 2 The Manner and externall order of God's worship in the determination of indifferent circumstances tending to decencie and comelinesse For the former we renounce and reiect all humane authority whatsoeuer that shall without warrant from the Scriptures prescribe vnto the Church any doctrine to be receiued as a diuine Trueth or Custome Ceremony or Practise whatsoeuer to be obserued as a proper part of God's most holy worship According as our reformed Churches haue happily recouered their Liberty by breaking asunder those cordes casting away that Yoake of false doctrine of Superstitions â—â—râ—moniall will-worships wherewith not Christ but Anti-Christ had insnared and oppressed the Church And they haue God's owne warrant for so doing Isay. 29. 13. ratified and explained by Christ Mat. 15 9. In vaine they worship me teaching for doctrine Mens precepts which was a thing contrary to God's expresse commandement Ezech. 20. 18. â—â— Walke yee not in the ordinances of your Fathers neither obserue their manners nor defile your selues with their Idoles I am the Lord your God walke in my Statutes and keepe my Iudgements and doe them For the later namely humane Constitutions concerning indifferent Circumstances in God's worship tending to orderly decency agreeable to the simplicity and purity of the Gospell herein wee must acknowledge the authority of the Church though not ouer our Consciences to binde them yet ouer our practises to order limit them Accordingly as also we doe in the other branch of humane Obediences viz. Politicall or ciuill comprising all Law touching lawfull things made for the gouernance of Kingdomes or inferior states by the supreame Magistrate that hath authority so to doe Wherevnto we must be subject not because of wrath onely but also for conscience sake For Conscience sake not because the highest Monarch on Earth hath power ouer the Conscience of his meanest subject to binde it by vertue of his owne authority but because God hath established the Magistrates authority and commanded subjects Obedience in lawfull things and therefore we cannot disobey
God in a word in the Renovation of his Facâ—lties Which what is it else but Sanctification or Regeneration or Conuersion Only stiled by that tearme of Vocation in regard of the meanes whereby it is ordinarily effected that is the preaching of the word He must needs coyne vs some new Mystery in Divinity who will perswade vs that some other worke of Grace is meant by Vocation and not that of Sanctification Therefore wee haue neither one Linke snapt out nor two shuffled together in this chaine of our Saluation But foure as distinct as vndivideable Election Sanctification whereto we are called by the Gospell preached 2 Thess. 2. 14. Iustification by Faith which is a fruit of Sanctification and Glorification The fourth place is that in the Epistle to the Hebrewes Chap. 13. 14. For if the blood of Bulls and Goats and the ashes of an Heifer sprinkling them that are vncleane sanctifieth as touching the purifying of the flesh how much more shall the blood of Christ who through the eternall Spirit offered himselfe without fault to God purge our consciences from dead workes to serue the liuing God Hence they argue That as Leuiticall Sacrifices and Washings did sanctifie the flesh from outward Legall impurity so the Sacrifice of Christ doth purge the Conscience from inward spirituall vncleanenesse of dead Workes or Sinnes This purging of the conscience is nothing but iustification of a sinner Wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be all of one meaning To which I answere That the Apostle in that Chapter and the next disputing of the vertue and efficacy of Christs death far exceeding the force of all Leuiticall Sacrifices the shadowes of it ascribes vnto it what could not be effected by those viz. eternall Redemption verse 12. purging of the conscience from dead workes verse 12. the putting away of sinne verse 26. The Sanctification of the Elect Chap. 10. 7. 10. made Heires according to the hope of eternall life In neither then of those places is our sanctification confounded with our Iustification but both distinctly declared as two seuerall partes of graces and meanes of the Accomplishment of our eternall Happinesse 'T is scarce worth the labour to examine those other Scriptures produced by our Aduersaries whereof some part doe directly crosse and the rest doe but onely in apparance confirme their assertion In generall therefore for them thus much wee confidently affirme that let the Concordance be studied and all those places examined wherein either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsed in the Old or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the New Testament there will not one be found no not one in which those wordes carry any other meaning then that which we stand for viz. the clearing of a parties innocence questioned as faulty and blame-worthy Take a taste of some places 1 Iustification is sometimes applyed to 1. God when Man iustifies God As Psal. 51. 4. Rom. 3. 4. That thou mightest be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy saying and mightest ouercome when thou art iudged Matth. 11. 19. And wisedome is iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of her children Luke 7. 35. Luke 7. 29. And the Publicans iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God being baptized with the baptisme of Iohn Can there be any other meaning of Iustification hereâ— but this onely That God is then iustified when his workes his wisedome his sacred ordinances being accused by prophane men as vntrue vnequall vnâ—ust and foolish are by the Godly acknowledged or any other meanes evidently cleared vnto all men to be full of all Truth Equity Wisedome and Holinesse 2 Man and that 1 Before Man in things betweene Man and Man When Man iustifies Man Deut. 25. 1. If there be a controversie betweene Men and they come vnto iudgement that the Iudge may iudge them then they shall iustifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteous and condemne the wicked Isaiah 5. 23. Woe to them whâ—ch iustifie the wicked for a reward and take away the righteousnesse of the righteous from him Prouerb 17. 15. He that iustifieth thâ— wicked and condemneth the iust euen they both are an abomination to the Lord. 2 Sam. 15. 4. Oh that I were made Iudge in the Land that euery man that hath any suit or cause might come to me and I would doe him Iustiâ—e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In these many the like places to Iustifie is in iudâ— ciall proceeding to absolue a party from fault blame whether it be rightfully or wrongfully done Ezek. 16. 52. Be thou confounded and beare thy shame in that thou hast iustified thy sisters speakes God vnto Ierusalem in comparison of whose abhomination the sinnes of Sodome and Samaria were scarce to be accounted any faults They were Saints to her Of the Pharises Christ speakes Luke 16. 15. Yee are they that iustifie your selues before men but God knoweth your hearts That is You stand vpon the defence and ostentation of outward Holinesse and deeming it sufficient to make it appeare before Men you are holy without regard of acquitting the sincerity of your hearts before God 2 Before God where God iustifies Man Exod. 23. 7. The innocent and the righteous slay thou not for I will not iustifie the wicked by esteeming him as innocent and letting him goe from punishment Isaiah 50. 8. Hee is neere that iustifieth me who will contend with me saith the Prophet in the person of Christ signifying God would make it appeare that he was blamelesse for the rejection of his people the Iewes who perished for their owne and not his fault Rom. 5. 18. As by the offence of one iudgement came on all Men to condemnation So by the righteousnesse of one the free gift came vpon all men to the Iustification of life Rom 8. 33. 34. Who shall lay thing to the charge of Gods Elect It is God that iustifies who shall condemne 1 Cor. 4. 4. I know nothing by my selfe yet in this am I not iustified Hee that iudgeth me is God q. d. I haue kept a good conscience in my Ministery but God is my iudge though my conscience pronounce me innocent yet God is my sole Iudge that iudgeth me and my conscience Acts 13. 38. 39. Through this Man is preached vnto you the forgiuenesse of sinnes and from all things from which yee could not be iustified by the Law of Moses by him euery one that beleeueth is iustifyed By which places not to name more it appeares plâ—inly that Iustification is opposed to Accusation and Condemnation and therefore can signifie nothing else but the defence absolution of a persoÌ„ accused for an offender Which thing is so cleare and euident that it cannot be gaynsayed except by those alone who are wilfully blind and obstinately resolued to coÌ„tradict any truth that makes against their inveterate errors For our selues we may not nor dare not shut our eyes against so cleare Light nor ought we to be so bold wheÌ„ God hath
grace hath enabled vs to performe the condition of beleeuing then doe we beginne to enioy the benefit of the Couenant then is the sentence of absolution pronounced in our consciences which shall be after confirmed in our death and published in the last iudgement Secondly our faith and no other grace directly respects the promises of the Gospell accepting what God offers sealing vnto the truth thereof by assenting thereto and imbracing the benefit and fruit of it vnto it selfe by relying wholly vpon it This interpretation of that proposition the Reformed Churches do admit none other reiecting as erronious and contrary to the Scriptures such glosses as ascribe any thing to the dignity of faith or make any combination betweene Faith and Workes in the point of our Iustification Amongst which there are three erronious assertions touching mans Iustification by Faith which we are briefly to examine and refute 1 That faith iustifieth vs Per modum Causae efficientis meritoriae as a proper efficient and meritorious cause Which by it's owne worth and dignity deserues to obtaine Iustification Remission of sinnes and the grace of well-doing This is the Doctrine of the Church of Rome which Bellarmine labours to proue in his 17. Chap. lib. pr. de Iustificatione where disputing against Iustification by faith alone hee tels vs. If we could be perswaded that faith doth Iustifie impetrando promerendo suo modo inchoando Iustificationem then we would neuer deny that loue feare hope and other vertues did iustifie vs as well as faith Whereupon he sets himselfe to prooue that there is in faith it selfe some efficacy and merit to obtaine and deserue Iustification His Arguments are chiely two From those places of Scripture wherein a man is said to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or absolutely without Article or Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per fidem ex fide or fide Wherein these Prepositions signifie saith he the true cause of our Iustification Which he proues 1 By the contrary when a man is said to be iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This notes the true efficient deseruing cause of his Iustification Secondly By the like in other places where we are said to be redeemed saued sanctified Per Christum per sanguinem per mortem per vulnera and in the whole 11. to the Heb. The Saints are said to doe such and such things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith All signifying the proper cause From those places of Scripture which sayth he plainly shew Faith doth impetrare remissionem suo quidem modo mereri Such are those Thy Faithâ— hath saued thee or made thee whole A speech that Christ vsed often as to the woman that washed his feet To her that had an issue of Blood To the blind man recovered of his sight And that to the Cananitish woman O woman great is thy Faith now see what the merit of this Faith was For this saying go thy way the Diuel is gone out of thy Daughter Thus Abraham being strenghened in Faith glorified God who therefore iustified him for the Merit of his Faith And againe in the eleuenth to the Heb. by many examples we are taught that by Faith that is by the merit and price of Faith Enoch and other men pleased God For answeare here vnto 1 Vnto the Argument from the Proposition we reply That if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be needs strictly taken in the same kind of Causality then the Iesuits should doe well to stand to that and make the similitude betweene Faith and workes runne thus A Man is iustified by workes that is for the proper and only Merits of his obedience so a Man is iustified by Faith that is for the only merit of his Beleeving in Christ aud by that meanes both shall be true and effectuall causes of Iustification But if Bellarmine dare not thus presse the similitude for feare of being found guilty of despising the blood of the New Couenant attributing that to the Merit of Faith which belongs only to the Merit of Christ he must then giue vs that leaue to distinguish which he takes to himselfe and if he fall to his Qualifications and quodammodo's he must pardon if we also seeke out such an Interpretation of those places as may not crosse other Scriptures Which for asmuch as they testifie that We are Iustified by his grace through the Redemption that is in Christ that All sinne is purged by the blood of Christ that By the sacrifice of himselfe he hath put away Sinne and With offering hath consecrated for ouer them that are sanctified we dare not without horrible sacrilege ascribe the grace of our Iustification vnto the worke and worth of any thing whatsoeuer in our selues but wholy and only to the Righteousnesse of Christ. And therefore when the Scriptures say we are iustified by Faith we take not the word By in this formall and legall sense we are iustified by the efficacy of our Faith or for the worth of our Faith according as 't is vnderstood in Iustification by workes but we take it Relatiuely Instrumentally We are Iustified by Faith that is by the Righteousnesse of Christ the benefit whereof vnto our Iustification we are made partakers of by Faith as the only grace which accepts of the promise and giues vs assurance of the performance He that looked to the Brasen serpent and was cured might truly be sayd to be healed by his looking on though this Action was no proper cause working the cure by any efficacy or dignity of it selfe but was only a necessary condition required of them that would be healed vpon the obedient observance whereof God would shew them favor so he that looketh on Christ beleeuing in him may truly be sayed to be saued and Iustified by Faith not as for the worth and by the â—fficacy of that act of his but as it is the Condition of the promise of grace that must necessarily go before the performance of it to vs vpon our Obedience where vnto God is pleased of his free grace to iustifie Nor is this Trope any way harsh or vnusuall to put Oppositum pro opposito Relatum pro Correlato Habitum pro Obiecto In Sacramentall locutions 't is a generall Custome to put the signe for the thing signified and the like is vsed in other passages 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word of God grew c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the words of Faith and Rom. 8. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spe seruati sumus id est Christo in quem speramus Hope that is seene is not hope that is res visa non sperata est That of Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Like to that Christ our Ioy Anni spem
my selfe in my minde serue the law of God but in my flesh the law of sinne Euen Paul serues God in the better halfe of him doe what he can sinne will haue a place in his heart a part of his seruice though he be vnwilling to yeeld it If any will compare and preferre himselfe to this holy man he may prooue himselfe prouder but better then him he cannot T is arrogance for a simple Fryer to claime perfection when so great an Apostle disauowes it He that will not acknowledge that corruption in himselfe which Paul in the name of all confesseth in his owne person t is not because such a one is more holy then the Apostle but because he is ignorant and sees it not or high-minded and scornes to be knowne of it Furthermore Reason confirmes what Scriptures and experience doe witnesse viz. that sinfull corruption will hang fast vpon vs vnto our dying day for if we suppose an vtter abolishment of sinne and corruption in our Nature it must needes follow there will neuer be any sinfulnesse at all in our workes and liues Where the Habit is perfect the Action is so too and a sweet Fountaine cannot send forth bitter waters Wherefore seeing not the best of men can liue without manifold actuall sinnes It it apparent that this ill fruit comes from a bad humour in the tree and this defect of actuall obedience comes from the imperfection of habituall holinesse This is sufficient for Iustification of the truth of our first Preposition That inherent holinesse in this life is not perfect Because t is alwayes coupled with some sinfull corruption But here our Adversaries cry out with open mouth that we maintaine moastrous propositions Namely That there is nâ— inherent holinesse in a man that 's iustified that after Iustification a man still remaines a sianer and vniust That in Iustification sinne is not abolished but onely couered with Christs mantle Thence they fall to their Rhetoricke That all Calvinists are but painted Sepulchers faire without full of rottennesse within Like foolish Virgins that haue no oyle of their owne But thinke to be supplyed by that of other folkes Like Wolues in a Lambes skinne which hides but takes not away their rauening and fierce nature Like a leprous person in fine cloathes that lookes to be fauoured and imbraced by his King because his is well apparelled For this is say they to teach That a Man iustified is yet a sinner in himselfe That corruption filthinesse and vncleannesse remain in him when yet in Gods sight he is accounted pure and cleane because hee hath hid himselfe vâ—der the cloake of Christs righteousnesse Whence also they tell vs it well follow Wee make Christs body monstrous a holy beautifull head ioyned to filthy leprous members Christs marriage polluted A most holy and faire Bridegroome coupled to a foule deformed Spouse To this we say Truth is modest yet shee will not bee out-faced with bigge words Their eloquence hath slandered partly vs partly the truth Vs in that they affirme we deny all inherent righteousnesse in a person iustified which is an impudent calumny The truth in condemning that for an error which is sacred verity taught vs by God in the Scriptures viz. That a person iustified is yet after that in himselfe in part sinfull This we still teach and maintaine for a truth firme as the foundation of the earth that cannot bee shaken namely That although a Iustified person is by the grace of the Holy Ghost dwelling in him made inherently holy yet this sanctity is not that perfect purity of the heart which the Law requires because some degrees of impurity and corruption doe dwell in him till death And therefore the most iustified person liuing is yet in himselfe partly sinfull and vniust but the sinfulnesse is pardoned vnto him in CHRIST Against this the Râ—manists contend labouring to proue that in him that is iustified Sinne doth not remaine at all but is vtâ—erly abolâ—shed They proue it by such Arguments as these 1 The Scriptures testifie That Christ is the Lambe of God that taketh away the sinnes of the world That Hee was offered to take away the sinnes of many That in Repentance our sinnes are blotted out That God will subdue our iniquities and cast our sinnes into the bottome of the Sea in allusion to the drowning of the Aegyptians in the red Sea Wherefore if sinne be taken away blotted out drowned in the Sea like the Aegyptians then sure it is abolished and remaines no longer 2 They prooue it from the Properties which are ascribed to Sinne as namely these 1 Sinne is compared to spotts staines and filthynesse but from thence we are washed by the powring on of cleane water vpon vs and by the Blood of Christ. 2 Sinne is compared to Bonds Fetters the Prison whereby we are holden captiue vnder the power of Satan Now Christ hath broken these Chaines and opened these prison doores hauing deliuered us from the power of darknesse and redeemed us from all iniquity made us free from Sinne to be come the seruants of Righteousnesse 3 Sinne is compared to sicknesses diseases wounds Now God is the best Phisition the most skilfull Chirurgian and where he vndertakes the Cure he doth his worke throughly he cures all diseases and each on perfectly He doth not spread on a sick Man a faire Couerlid or couer a festred wound with a faire cloth as Caluin imagines but by a purgatiue potion he expelles the disease by a healing plaister he cures the wound So that there is not left nor corrupt matter nor dangerous sore that can proue deadly according to that Rom. 8. 1. There is no condemnation to those that are in Christ Iesus that is There is no matter at all for which they deserue Condemnation as those expound 4 Sinne is likned to death nay it is the spirituall Death of the Soule Now he that is iustified is restored to Spirituall Life and where Life is there death is quite taken away seing a Man cannot be aliue and dead both together Wherefore the Apostle saith Rom. 6. 6. Our old Man is crucified with him that the Body of Sinne might be destroyed that hence forth We might not serue Sinne and v. 11. We are dead vnto Sinne. Hence they conclude If the filthinesse of sinne be washed away the Chaines of sinne broken the Diseases and hurts of Sinne healed the Death of Sinne abolished then it followes that Sinne is quite exstinguished and remaines no more in those that are iustified 3 They argue thus If Sinne remaine in those that are iustified and be onely couered then God either knowes of the sinne or knowes it not To say he were ignorant of it were blasphemy all things being naked and bare before his eyes If he know it then either he hates it or he hats it not If he doth not hate it how doth the Scriptures say true
that he is a God that hateth Iniquity If he do hate it theÌ„ certainly he must punish it God cannot see a fault and hate a fault but he must also punish it to If he punish it then he which is iustified shall yet be condemned which is absurd Vnto these Arguments we answere Vnto the two former thus When we say Sin remaines in a Man regenerate and Iustified we must distinguish the ambiguity of the word Sin In Sin to vse that distinction which is authenticall with ouâ— Aduersaries There are three things 1 The offence of God which is the fault 2 The obligation vnto eternall punishment which is the guilt 3 The staine or pollution of the soule viz the inherent vitious inclination of it vnto euill From whence the fault committed first issued and which by committing of the fault is augmented For euill once committed leaues a further pronnesse in the heart to doe it againe This we call the corruption of Sinne. Thus then we answer Sin doth not remaine in those that are iustified regenerate in the two first respects viz. of the fault and the guilt both which are takeÌ„ away by the death of Christ. But Sin doth remain in the regenerate according to the 3 respect viz. the vitious quality and corruption thereof inherent in the soule We shall explaine these answeres and apply them to the Arguments We say then That the fault guilt of sinne in the regenerate is vtterly abolished by the death of Christ. Which we doe not take in such a sense as this That in a man regenerate there is not at all any one fault or guilt to be found for to say that a man regenerate when he sinnes were neither faulty nor guilty were a grosse vntruth â— seeing t is impossible that man should sinne yet God not be offended that man should sinne and yet not be guilty and deseruing eternall death Wherefore we confesse that in the holiest of men if they sinne there 's a true fault and God is displeased with it there is also true guilt and for it they deserue to goe to Hell But yet this truth also must be acknowledged withall that all faultinesse and guiltinesse are quite abolished and taken away from them by Christ because that both are pardoned vnto them God is offended but yet they feele not the wofull effects of his indignation because in Christ hee is graciously contented to be reconciled with them Againe they haue deserued euerlasting death but they come not to the paines thereof because freed from the punishment by Christs satisfaction Thus then we vnderstand the first part of the answere That the fault and guilt of sinne is vtterly abolished that is totally pardoned vnto the Regenerate by meanes of Christ so that no finall eternall punishment shall befall them therefore The other part That Sinne in the uitious quality and corruption if it remaine in Men iustified we vnderstand with this necessary Limitation That it remaines in them not in its power and strength but in its Being and Life It hath vitam but not Regnum It reignes where there is no Grace at all but it liues euen where Grace is which though it mightily a bate to power of it it cannot vtterly dâ—stroy its being Hence now its easy to vnty the Arguments Sinne is taken away bâ—otted out drowned in the bottome of the Sea in regare of those mischieuous effects which sinne would haue brough on vs God is reconciled the obligation to punishment cancelled and all the power force strength of Sin defeated So that like the dead Egyptians they can no longer pursue the Israelites to annoy them not shall stand vp as an aduersary in iudgment to condemne vs. The Guilt of Sinne is washed away totall by the blood of Christ the filthynesse of corrupted Nature is in part by Degrees clensed by the Spirite of Christ powred on vs in his sanctifieing Grace The Fetters and bonds of Sinne whereby we were held in bondage vnder condemnation these are quite broken asunder but those chaines whereby with Paul Rom. 7 we are led captiue to disobedience are some broken all weakened We are freed from the power of Satan and feare of Hell but not wholly freed from Sinne whereby we are often captiues against our will Sinne is a sicknesse and God is the Phisitian a wound and God is the Chirurgian true but the cures neither perectly yet correct that word He cures our sicknesse and sores perfectly but not suddainely where he begines the worke he will finish it but he will not doe all in a day The cure begins and goes onward to perfection during this life but t is neuer finished till after death He forgiues all our iniquity and that 's done â—utirely and totally and healeth all our infirmities but this is by degrees not all at once In which course God hath no cause to feare the censure of a Iesuite for vnskilfulnesse nor stands he in need of Mans counsaile for prescription nor Mans helpe to hold his hand in working if the Cure goe on more slowly then our foolish hastinesse thinkes fit That 's fit and best what God thinkes so and if we count him faithfull and wise in his art t is our duty to take his aduice but saucy persumption to giue him any Lastly where Sinne is said to be the Spirituall Death of the Soule and so Life being restored in Iustification Death must needes be quite abolished the weaknesse of this Argument appeares streight if the metaphoricall terme be changed in to proper The death of Sinne is either the Separation of all grace from the Soule or the Separation of Gods Fauour from the Soule We are dead in trespasses and Sinnes both waies In regard that in the state of vnregeneration the Soule is vtterly destitute of all Grace and goodnesse and also be cause in that condition it is liable to eternall Death Now the Death of Sinne that is eternall death in the perpetuall Losse of Gods fauour this is cleane taken a way from him that 's regenerate Christ by his death hath purchased to him Life and immortality But touching that other death that is the want of all inherent Grace in the Soule They say That in Regeneration Grace and Holynesse is restored to the Soule yet not so perfectly as to abolish euery degree of Sinnefull Corruption Before Regeneration the Soule had no grace atall and so was vtterly dead but it followes not That therefore in Regeneration it hath all grace giuen it in all perfection and so made perfectly aliue what euer harshnesse there is in the Metaphore the plaine termes in this case are smooth enough A Man may be at once a liue and dead that is at once a Man may bee partly holy and partly sinnefull Our old Man is crucified with Christ vpon whose Crosse it receaued a deadly wound because Christ by his sacrifice hath procured the sending of the Holy ghost into the hearts of the Elect who by
wisdome power not to be questioned or resisted by any How much lesse shall I answere him saith he chuse out my words to reason with him whom though I were righteous yet would I not answer but I would make supplication to my iudge v. 14. 15. Further If I would iustifie my selfe mine own mouth will condemne me If I say I am perfect it shall proue me peruerse Though I were perfect yet would I not know my soule I would despise my life v. 20. 21. And once more If I wash my self with snow water make my hands neuer so clean yet that thou plunge me in the ditch mine own cloathes shall abhorre me For he is not a man as I am that I should answere him and we should come together in iudgement vers 30. 31. 32 See this holy Saint who elsewhere stands peremptorily to the defence of his Innocency and vprightnesse against that wrongfull imputation of hypocrisie which his friends charged him withall telling them that till he die he wil not take away his innocency from himselfe nor his heart shall not reproue him of his dayes yet when he sets himselfe before the Tribunall of Gods Iustice he dares not stand out in his own Iustification but submits himselfe to the mercy of his Iudge with humble supplication for his fauour These confessions of Iob be not complements out of a fained and needlesse modesty but the fruits of a conscience rightly informed and apprehensiue of its owne sinfulnesse and the seuere rigour of Gods iudgment The serious meditatioÌ„ of which two particulars we commend vnto our Aduersaries and all other of their humour that are apt to entertaine fauourable and gentle opinions touching their sinnes and withall to nourish high conceits of their owne goodnesse Whence they grow by degrees to thinke that Gods iudgement is like their owne foolish imaginations and where they out of blindnesse or selfe-loue cannot see a fault that there God himselfe can finde none We hardly see beames in our own eyes are we then so skilfull to spie the smallest moate who can vnderstand his faults saith Dauid wilt thou answere him Yes I doe A secret fault may soone sâ—â—p it a deceitfull heart may in one circumstance go beyond thy wit watchfulnesse Here then humility would doe well and prayer for thy ignorances for thy secret sinnes vnknowne to thy selfe as much as others Here true modesty would haue her place that thou preferre Gods wisedome and iudgement aboue thine owne remembring that he iudgeth not as man iudgeth but sometimes otherwise then thou doest accounting that abhomination which in thine eyes is much set by and alwayes more exactly then thou caust seeing much euill in that where thou seest little and some euill where thou think'st there is none And therefore alwayes speake vnto thy selfe in those excellent words of Saint Iohn If my heart condemne as in many things it doth God is greater then my heart and knoweth all things 1 Iohn 3. 20. God forbid then that in any thing I should presume to pleade with him in my Iustification He is wise in heart and mighty in strength who hath hardened himselfe against him and hath prospered Iob. 9. 2. Thus much touching our first Argument for the inward witnesse of the conscience Which in the most innocent life often in the most holy worke drawes backe from Gods Iudgement seat and is afraid to put it selfe vpon the tryall of his seuere Iustice. Wee haue the Scriptures to witnesse vnto vs the same Truth Psa. 143. â— 2. Heare my prayer O Lord giue earâ— vnto my supplication in thy faithfulnesse answere mee and in thy righteousnesse Here the prophet seemes to appeale to the Iustice of God requiring his helpe vpon such tearmes as if God out of pure Iustice could not haue denyed him But t is nothing so T is the mercy of God the holy Prophet sues vnto Answere me in thy faithfulnesse and Righteousnes that is in those gratious promises wherin thou hast made mee to trust where vpon I doe rely Thou art iust and faithfull in keeping promise be so to me in my distresse who according to thy promise seeke vnto thee for succour Vnto this Righteousnesse of God Dauid presents himselfe and his supplications but before that strict severe Iustice of God he dares not stand but in all submissiuenesse prayes in the next words And enter not into Iudgement with thy seruant He craues mercifull audience of his prayers but deprecates the strict examination of his Life and doings He knew well that if God should deale with him vpon so hard Termes his owne Innocency could neuer haue made his prayers exceptable For saith he in this shall no Man liuing be Iustified The force of this place Bell. seekes to decline by three poore miserable shifts That Dauid would not haue God enter into Iudgement with him to iudge him seiliâ—et according to such things as he had of himselfe but according to such things as God had giuen him that is Iudge mee not according to that righteousnesse which I haue by Nature but according to that righteousnesse which thou hast giuen by thy Grace Which interpretation how ridiculous a phantasy it is and quite besides the meaning of the Prophet t is easy for any one to Iudge by reading of that Psalme Bell. therefore hath another string to his Bow but as rotten as the Former 2 That the place is meant of veniall Sinnes without which a Man cannot liue and though they be small faults yet would it be no Iustice in God to punish them So that the meaning is Lord enter not into Iudgement that is Lord I will not contend with thee I confesse my selfe a sinner and craue pardon Diuers small faults I haue committed not against the Law but besides the Law and thou mayest easily pardon them My case is not singular I doe therein but as other Men doe amongst whome there is none so iust but some time failes and offends And therefore doe not lay such faults to my charge Men of corrupt conscience that thus sport with Sinne and play with the Scriptures The Iesuite must bring vs better proofes then he doth else wee shall neuer beleeue that Dauid was a Man of Bellarmine his mind touching Veniall Sins That doctrine is part of the dregs of corrupted Nature maynatined by Popish Moabites who are setled on thier Lees infatuated by the Loue of Sin and flattering themselues in that wickednesse as little light which God accounteth worthy to be haâ—ed wee acknowledge no Veniall Sinnes but such as deserue eternall death which hereafter we shall make good And therefore if Dauid would not that God should enter into iudgement with him because of veniall sinnes that accompany his holiest practises t is in effect that which we say the difference is onely in an Epithete We say Dauid prayed not to come into iudgement because his best workes were sinfull and Bellarmine addes Because venially or pardonably sinnefull
apparant that perfect obedience was the condition required for the establishing of Adam in perpetuall blisse Other meanes there was not nor needed any be proposed vnto him But when Man had failed in that Condition and so broken the Covenant of Workes God to repaire Mans ruined Estate now desperate of euer attaning vnto happines by the first means he appoints a second offering vnto Adam a Sauiour that by Faith in him and not by his owne vnspotted Obedience hee might recouer Iustification and Life which he had lost So that what Adam should haue obtained by workes without Christ now hee shall receiue by Faith in Christ without Workes Since the time of Mans fall we must consider that the Law and Gospell though they goe together yet as they still differ in their vse and office betweene themselues so also the Law differs from it selfe in that vse which it had before and which it hath since the Fall To vs now it hath not the same vse which it had in Mans innocency It was giuen to Adam for this end to bring himselfe to Life and for that purpose it was sufficient both in it selfe as an absolute Rule of Perfection and in regard of Adam who had strength to haue obserued it But vnto Man fallen although the Band of Obedience doe remaine yet the End thereof viz. Iustification and Life by it is now abolished by the promise because the Law now is insufficient for that purpose not of it selfe but by reason of our sinfull flesh that cannot keepe it This is most manifest by the renewing of the first Couenant of Workes with the Iewes when God deliuered vnto them the Morall Law from Sinai at which time God did not intend that the Iewes should obtaine Saluation by Obedience to that Law God promised Life if they could obey and the Iewes as their duty was promised they would obey but God knew well enough they were neuer able to keepe their promise and ergo 't was not God's intention in this Legall couenant with the Iewes that any of them should euer attaine Iustification and Life by that meanes As that first the Promise need not to haue bin made vnto Adam if the Law could haue suffised for the attaining of Life so after the Promise was once made the Law was not renewed with the Iewes to that end that Righteousnes and Life should be had by the obseruation of it This is the plaine doctrine of the Apostle Gal. 3. in that his excellent dispute against Iustification by the Law The doubt that troubled the Galatians was this God had made an Evangelicall couenant with Abraham that in Christ he and his faithfull seed should be blessed that is Iustified Afterward 430 yeares he made a Legall couenant with Abraham's posterity that they should liue that is be justified and saued if they did fulfill all things written in the Law The Quaestion now was which of these two couenants should stand in force or whether both could stand together The Apostle answere that the former couenant should stand in force and that the later did not abrogate the former not yet could stand in force together with the former This he expresseth v. 17. 18. And this I say that the couenant that was confirmed afore of God in respect of Christ the Law which was 430 yeares after cannot disanull that it should make the Promise of none effect For if the inheritance viz of Righteousnes and life be by the Law it is not by the Promise but God gaue it to Abraham by Promise Heere now they might object Wherefore then serueth the Law If Men cannot bee iustified by keeping the Law to what end was it giuen so long after the Promise was made To this the Apostle answeres It was added vnto the Promise because of the transgressions Here 's the true vse of the Morall Law since the fall of Man not to justifie him and giue life but to proue him to be vniust and worrhy of death It was added because of transgressions that is 1. To convince Man of Sinne that he might be put in remembrance what was his duty of old and what was his present infirmity in doing of it and what was God's wrath against him for not doing it That seeing how impossible it was for him to attaine vnto life by this old way of the Law First appointed in Paradise he might be humbled and driuen to looke after that new way which God had since that time layed forth more heedfully attending the Promise and seeking vnto Christ who is the End of the Law vnto euery one that beleeues in him Which vse God pointed out vnto the Iewes figuring Christ vnto them in the Mercyseate couering the Arke wherein the Tables of the Couenant were kept and in the Sacrifices appointed for all sorts of Transgressions against this Couenant To admonish the Iewes a further thing was aimed at in giuing them the Law namely the bringing of them to Christ the promised seed in whom Remission of Sinnes and Life Eternall was to bee had 1. To restraine Man from Sinne. That the Law might be a perpetuall rule of Holinesse and Obedience whereby Man should walke and glorifie God to the vtmost of his power That so those Iewes might not thinke that God by making a gracious Promise had vtterly nullified the Law and that now Men might liue as they list but that they might know these bounds prescribed them of God within which compasse they were to keep themselues that so the ouer-flowing of Iniquity might be restrained These most excellent perpetuall and necessary vses of the morall Law God intended in renewing of the Legall couenant with the Iewes ergo the Apostle concludes that God did not crosse himself when first he gaue the Inheritance to Abraham by promise and afterwards made a Legall couenant with the Iewes his posterity Is the Law then against the Promises saith the Apostle God forbid For if there had beene a Law giuen which could haue giuen Life surely Righteousnesse should haue bin by the Law But the Scripture hath concluded all vnder Sinne that the promise by the Faith of Iesus Christ might be giuen to all that beleeue ver 21. 22. Whence it is most cleare that the Law and the Gospell in some things are subordinate and vphold one another in other absolute and destroy one another As the Law by the discouery of Sinne and the punishment of it humbles man and prepares him to receaue the Gospell 2. As the Law is a sacred direction for Holines and Obedience to those that haue embraced the Gospell and all others 3. As the Law requires satisfaction for the Breach of it and the Gospell promiseth such satisfaction thus the Law and Gospell agree well together and establish one another But as the Law giues life to them that perfectly obey it and the Gospell giues Life to them that stedfastly beleiue it thus the Law and Gospell are one against the other and ouerthrow one another And
remaines yet to be suffered For although it be true that God in some causes doth pardon both fault and punishment wholy as in cause of Martyrdome which sweepes all cleane and makes aâ— l reckonings euen and although God might if it had so pleased him alwaies for Christ's sake haue pardoned the whole debt yet Holy Mother Church hath dâ—tâ—rmined that he doth not so vse to doe But after that in mercy he hath forgiuen the faulâ—â— yet there 's an after reckoning and we must come to Coram for the punishment by which his Iustice is to receaue satisfaction But ye must know the punishment of Sinne is two fold â— Eternall in the destruction of Soule and body in Hell-fire to endure for euer Heere now Christ's satisfaction comes in againe By whose merits alone they grant we are deliuered from the eternity of the punishment of Sinne. Which must be noted that Christ's satisfaction hath not eased vs of the substance of the punishment it selfe but only in the continuance of it 2. Temporall to endure onely for a time whereof there are also two degrees 1. One in this life as namely all calamities and afflictions vpon the Body Soule Name Goods c. together with death the last and greatest of euills All which are inflicted vpon mâ—n as punishments of â—inne Of these some come vpon vs inuiâ—â—bly as death vpon all men or as death in the wildernes on the Children of Israel with the like punishments certainly and irreuocably denounced Now here 's no remedy but patience and that 's an excellent remedy too For as the ghostly Fathers of Treâ—t informe vs If they be borne willingly with patience they be satisfactions for Sinnes but if vnwillingly they be God's just revenge vpon vs. Other some come Euitably And heere such a course may be taken that we need not suffer the punishment it selfe but we may buy it out and make satisfaction for it vnto God by other meanes Which meanes are principally foure 1. By the vehemency of Contrition or inward sorrow Which may be so intensiue as to satisfie for all punishments both in this life and also in Purgatory 2. By other outward laborious workes Whereby we may buy out the obligation to temporall punishments Such Workes are these 1. Praier with Confession Thankesgiuing c. For if we beleeue the Catholâ—que Doctors 't is a very good satisfaction to a Creditour if the debter pray vnto him for the forgiuenes of his dept According to that text Psal. 50. 15. Call vpon me in the day of trouble and I will dâ—liuer thee Ergo Praier is a satisfaction for the punishment of sinne 2. Fasting vnder which is comprehended the sprinkling of Ashes wearing of haire cloth whippings goeing bare-foote and such other paenall workes These also satisfie for sinnes as 't is written 2. Sam. 12. Dauid fasted lay vpon the ground and wept all night Therefore he satisfied for his Sinnes of Murther and Adultery And againe Paul saieth 1. Cor. 9. 27. I beat downe my body That is I whippe and cudgell my selfe to satisfie for my sinnes And againe Luk. 18. 13. The Publican smote vpon his breast Ergo. Corporall chastisement is a good satisfactions for sinnes 3. Almesdeedes comprehending all kind whatsoeuer workes of mercy These also buy out the punishments of sinne according to the text Dan. 4. 24. Breake off thy sin by Righteousnes and thine iniquity by mercy towards the poore that is By almesdeeds satisfie for the temporall punishmens of thy Sinnes And againe Luk. 11. 41. Giue almes of that which you haue and behold all things shall be cleane vnto you That is to say in the language of Babell The temporall punishment of sin shall be taken away Now all such workes as these are either 1. Voluntarily vndertaken of our owne accord as voluntary Pilgrimage Scourgings Fastes Sackloth Weepings and Praiers of such a number and measure with the like rough punishments which we take vpon our selues to pacifie God All which being done with an intent to satisfie for the punishment of our Sinnes must needs be accepted of God almighty for good payment because in so doeing we doe more then he hath required of our hands Now 't is very pleasing to God to doe what he bids vs not or what he bids vs to doe to another end of our devising He therefore that voluntarily vndertakes such needlesse paines giues God high satisfaction According to the Text. 1. Cor. 11. 31. If wee would iudge our selues we should not be iudged 2 Inioyned by the Priest Who by vertue of the Keies committed vnto him might iudicially absolue the paenitent from the whole debt were it not thought fit vpon speciall considerations to keepe backe a part Wherefore when he hath absolued him from the fault and aeternall punishment he binds him vnto satisfaction for the temporall punishment and therefore he enjoynes him what he shall doe to buy it out Let him goe visit the shrine of such and such a Saint say so many Aues Paternosters before such an Image whip himselfe so many times fast so many daies giue so much almes with such like paenalties And when he in humble obedience hath done these things commanded by the Preist then 't is certaine his sinnes be satisfied for For 't is to be noted that in enioyning this Canonicall satisfaction as 't is called the Priest and God almighty be just of the same mind Looke how much the Preist enioynes for satisfaction God must be content to take the same or else the paenitents conscience will not be quiet because it may be God expected more to be done for satisfaction then the party hath done by the Priests iniunction But it is to be supposed that as the Pope so euery Priest in his Chaire of confession hath an infallible spirit whereby he is able exactly to calculate the just propoâ—tion betweene the sinne and the punishment and the price of the punishment that so he may enjoyne just somuch penance as will buy it out neither more lest the paenitent be wronged nor lesse lest God be not satisfied All which is trimly founded vpon that text which saieth Whatsoeuer yee binde on Earth shall be bound in Heauen and whatsoeuer yee loose on Earth shall be loosed in Heauen Mat 16 19. 18. 18. That is Priests may forgiue the fault and retaine the punishment and what satisfaction they enioyne on Earth to expiate the punishment that will God accept in Heauen Or else they be deceaued This is the second meanes to satisfie for temporall punishments The 3. Meanes is by Pardons and Indulgences Wherin the superabundant merits of Christ and the Saints are out of the treasury of the Church granted by speciall grace of the Bâ— of Rome vnto such as are liable to suffer the temporall punishment of their Sinnes So that they hauing got by his grant a sufficient portion of satisfactory workes out of the common stocke they are freâ—d thereby from satisfying Gods Iustice by their owne workes Which
is a rare priviledge no doubt 4. The fourth meanes is by another liuing mans satisfaction for them For not onely the superabundant works of Christ and Saints departed but the good workes of iust men aliue will satisfie for another being done with that intent So great is God's clemency towards good Catholiques that though one man cannot confesse nor be contrite for another yet satisfie he may the Iustice of God for his sinnes Both these meanes are grounded vpon pregnant places of Scripture Gal. 6. 2. Beaâ—e yee one anothers burthen that is satisfie one for another Againe 2 Cor. 12. 15. I will most gladly bestow and be bestowed for your sakes that is to satisfie for your sinnes Againe 2 Tim. 2. 10. I suffer all things for the Elects sake that is that my sufferings may be their satisfactions So Col. 1. 24. I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church That is My sufferings with Christ's sufferings make vp a Treasurie for the Church that such as want of their owne may make vse of his satisfaction and mine Againe Rom. 12. 15. We being many are one anothers Members Ergo We may impart satiâ—factory workes one to another as one member doth heate to another To conclude 'T is in our Creede I beleeue a communion of Saints Ergo There is a communion of satisfactions And so the point is very fitly proued Whereby it appeares that the Châ—lâ—ren of the Romish Church are reasonable well prouided of Meanes to recompense God's Iustice and redeeme the Temporall punishment of their sinnes in this life The other degree of the temporall punishment is in the life to come namely in â—urgatory whereinto all they drop who die in Veniall Sinnes the fault whereof was not forgiuen in this Life or in Mortall Sinnes the fault whereof was forgiuen in this Life but full satisfaction was not made for the punishment before death Such must fry awhile in Purgatory longer or shorter time according as their Sinnes are more or lesse haynous or as Mens hearts on Earth be more or lesse pitifull towards them But howeuer there they must be till the Temporall Punishment of their Sinnes be fully suffered or bought out by something else that may satisfie God's Iustice This Punishment of Sinne inflicted in Purgatory is twofold 1. Poena Damni of Losse viz. of the beautifull vision of God and ioyes of Heauen 2. Poena sensus of sense or smart viz. The bitter paines of God's wrath sensibly tormenting the Powers of the Soule inflicted vpon them either immediatly by God himselfe or by the ministery of the diuels as his Instruments For 't is a doubt not yet resolued among the Patrons of Purgatory whether the Diuels haue not to doe there also as well as in hell But whether their Tormentours be Diuels or not this is agreed vpon that the Torment and Punishment which the Soules do suffer in Purgatory is for the Substance of it the very same with the Torments of Hell differing only from it in continuance Those of Purgatory be temporall these of Hell aeternall Well now such as haue not bestirred themselues then well in this Life to make all euen by full satisfactions such must be arrested in the mid way to Heauen and cast into this Prison Out of which two Meanes there be to be deliuered 1. By suffering all this temporall punishment for so many yeares and dayes as 't is to continue How many that is you must inquire of St Michael the Church knowes not that But yet sure shee is that many Soules shall continue in Purgatory till the day of Iudgement so there shall be the same period of the World and of their Torments These haue a hard time of it 't is easier haply with others But be it as 't will be such as these pay the vtmost farthing where they endure in the flames of Purgatory so long till the time of their whole punishment be runne out Then God is satisfied and they deliuered 2. By buying out this punishment by some other satisfactory price For although God could so haue ordered it that euery Soule being once in Purgatory should suffer all the Temporall punishments due yet he is content to bee intreated to commute poenance and take some other valueable consideration by way of satisfaction for this punishment But this satisfactory payment cannot be made by the Soules themselues it must be made by some on Earth for them which is done 1. Either by laborious workes of any one iust and godly Catholique whether he be a friend of the deceased or other touched with a charitable pitty toward a poore soule Who by store of deuout prayers Almes Masses Pilgrimages founding of Coueâ—ts and Hospitals c. may procure a gaole-deliuery for that soule for which he intends those good workes 2. Or by the Pope who is purse-bearer to the Church and hath the Treasurie thereof vnder Lock and Key He now though he cannot directly absolue the Soules in Purgatory from their punishment as he can Men liuing on the Earth yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of Christ and of the Saints that thereby God's Iustice may be satisfied for the whole punishment which otherwise they should haue endured Yea such is the power of his Indulgences to infuse a vertue into such and such Altâ—â— Shrines 〈◊〉 c. that whosoeuer shall frequent such places or vse such prayers all Complements duely obserued he may at his pleasure free one two three or more soules our of Purgatory Nay did not Couetousnes coole the heare of his Apostolical Charity he might so bountifully powre out the Treasures of the Church vpon these prisoners in Purgatory that they should all haue enough to weigh down the feales deserue a passe-port for Heauen Such efficacie there is in that spirituall Picke locke which the Pope hath in keeping All which is very properly proued by the former places of Scripture and others also were it needfull now to alleage them But thus we see the Catholiques are euery way furnished for satisfactions that what Christ hath not done for them they can doe for themselues either to suffer and ouercome the Temporall punishments of their Sinnes or else which is the easier course to buy out that punishment at a valuable price of other satisfactionary workes wherewith Gods Iustice shal be abundantly contented Now whereas those whom they terme Heretiques cry out aloud that such satisfactions to God's Iustice be indeed no Satisfactions at all because they are no wayes equall vnto the offence committed and so no full recompence of wrong offered vnto God for the assoiling of this doubt they giue vs this distinction very necessary to be obserued Satisfaction is double 1. Iustitiae ex rigore Iustitiae ad absolutam perfectam Aequalitatem Quantitatis That is There is a Satisfaction of Iustice consisting in
vs vnto the Iustice of God For confirmation of this sacred Trueth deliuered vnto vs in the word and generally embraced by the Reformed Churches yea by our Aduersaries themselues when the Agonies of Consciences the appâ—ehension of Death and of Gods Iudgement doe cleere vp their eyes a litle to behold the vanity of their poore satisfactions obserue we these Reasons First the innumerable Testimonies of Scripture ascribing the Remission of Sinne onely to the mercy of God in Christ crucified That Christ hath borne our Sinnes His bloud hath purged vs of all Sinne His death redeemed vs from all iniquity His Stripes healed vs That he hath paied the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or price of our Ransome That God for his sake hath for giuen vs our trespasses Blotted out our sinnes Cast them behind his backe Forgotten them with store of the like sayings ascribing the doeing away of all Sinnes to the Grace of God through the Satisfaction of Christ without limiâ—ing it to any Sinne or mentioning any satisfactorie workes of ours Now what say our Aduersaries to this By a shift they turne of all Scriptures tending to this purpose Thus Christ hath satisfied for the fault of our Sinnes and so reconciled vs vnto God and for the aeternity of the Punishment but he satisfied not for temporall punishment We must endure Torment's though but for a while This is a meere Cavill without any apparant ground from such Texts of Scripture or necessary deduction from other We deny it therefore as they affirme it And that it may appeare to be but a forged devise Let vs inuert the distinction and we shall hold it with as good probability the other way Christ satisfied for the fault not for the punishments say they We will goe contrary and say Christ satisfied for the punishment but not for the fault We by our owne satisfaction must procure Gods fauour Now let them object what they can against this if we list to caâ—ill as they doe it may be shifted off with as faire probabilitie as they doe our Arguments on the other part Let them name all the places that say Christ hath reconciled vs to God his Father This is easily put off Christ hath reconciled vs. that is Christ deserued such Grace for vs that we by our workes may reconcile ourselues Iust as they say Christ hath satisfied that is procured Grace for vs that we by our workes might satisfie Let them object Our workes can be of no worth to appease Gods anger We will say True Of themselues they are not but Christ hath merited that they should be of sufficient worth Iust as themselues say vnto vs objecting that our workes be not of value to satisfie Gods Iustice. True say they Of themselues they be not but Christ hath deserued for them to make them satisfactorious Thus if euery idle distinction not fortified by necessary deduction from Scripture might passe for a good answere the certainty of diuine Doctrine were soone shaken to pieces and no Position so absurd but would be defended with much facility 2. That Assertion of theirs Namely That the fault is forgiuen and the punishment required is most false and absurd euen in common sense To pardon a fault and be friends and yet require full satisfaction to forgiue the debt yet to exact the payment be not these trimme kindnesses Bellarmine tels vs there be some offences of so grieuous Nature that satisfaction cannot be made but in a long time Now in this case the partie wronged may pardon the other and be reconciled to him yet the offender remaine still bound to make entire satisfaction for the wrong But now the Iesuite doth not name any such case neither indeed can doe For suppose a subject hath offended his Prince and the fault deserued 7. yeares close imprisonment for satisfaction If the Prince should say vnto him I pardon your offence you haue my loue but yet you shall lie by it to the last daie were it not a mockerie would any man thank him for such a kindnes It is to be thought the Iesuites the incendiaries of Christendome would not thanke Christian Princes for such a courtesie if they should pardon them their fault and hang them vp The like absurditie there is in this when they say That after the fault pardoned yet in this Life and in Purgatory the temporall punishment must be suffered For wherefore must it be suffered For satisfaction say they To what To God's Iustice. For what now Is it for the fault and offence committed No That 's pardoned For what then For just nothing Againe this Assertion is contrary to good reason For God's Friendship and his Iustice may not be diuided in this sort as if he were reconciled and well pleased with that Creature which hath violated his Iustice and not made satisfaction for it God's friendship with Man followes satisfaction to his Iustice euen as his Enmity with Man is a consequent of the breach of his Iustice. His righteous will is transgressed therefore he is offended His righteous will must be satisfied before he be pleased So that it is a vaine speculation to thinke Christ hath appeased God's anger but not satisfied his Iustice for as much as his fauour is purchased onely by satisfaction to his Iustice offended 3. This doctrine of humane satisfactions obscures the dignity and ouerthrowes the Force of Christ's satisfactions If we haue a share he hath not all the glory Nay he hath scarse any at all For aske wee For what hath Christ satisfied They say to procure God's Loue to vs. But that cannot be vnlesse he hath satisfied his Iustice. Hath he done this or no Yes he hath satisfied for the Aeternity of the punishment Yea. But how know they that What if we vpon their grounds say That he hath not satisfied for the Aeternity of it but only merited that our sufferings and satisfactions should be aequivalent to the aeternity of the Punishment Especially considering that our Workes according to Bellarmine haue a certaine kinde of infinite value in them Againe Aeternity is but an Accident of punishment of Sinne the Essentials of it are the Losse of Ioy and the sense of Paine if therefore Christ haue satisfied only for that he hath done but the least part Neuerthelesse our Adversaries will needes perswade vs that humane satisfactions doe not so much eclipse as illustrate the glory of Christ's satisfactions in as much as thereby he hath not only satisfied himself but made vs able also to satisfie A great matter doubtlesse But where saith the Scripture any such matter that Christ hath merited that we might merit and satisfie And moreouer by this Tricke whilest Christ makes vs able to merit and satisfie his owne satisfaction is plainly excluded For come to the point and aske Who is it satisfies God's Iustice for Sin Christ or wee Heere Bellarmine stumbles like a blind horse and of three answeres takes the