almost printed I deemed that GOD by his prouidence would haue me defend my selfe for the credit of my Ministery which is as tender as the apple of mine eye that cannot endure little motes of disgrace vniustly to dimme it much lesse such great beames of slander to put it out if it were possible Pudet hac opprobria nobis Et dici potnisse non potuisse refelli If the accusations were true it were better my booke were burnt in Paules Church-yard then sold there it were fitter for me to stand at a stake in Smithfield then in a Pulpet in the Church and if they be not true then is it not meete to suffer simple people to be seduced to beleeue them nor my selfe to be traduced by the report and beleefe of them neither of which can be auoyded without some answere Whether they be true or no I referre to the Christian Reader to determine when he hath read ouer the Defence of my Triall of Faith and this Apology for it In this action and accusation I will be but a Defendant I will not giue rebuke for rebuke 1. Pet. 3.9 onely I say the Lord rebuke him This is not my rebuke but the Lords nor is it against him but for him the Lord knoweth euen for his vnfeined humiliation and consolation in Christ Iesus And so letting passe in modesty the very words of the accusation as offensiue to moderate eares I proceede to answere the matter and first the heresie and blasphemy The heresie and blasphemy is instanced in three particulars 1. The first hereticall and blasphemous position is this Triall of faith p. 41. li. 30. I say Faith in Christ is the onely condition of the couenant of grace that is required of all those that are capable of saluation I answere this is not heresie nor blasphemy because the Doctrine of our Church sayth as much where it sayth Articles of religion in Q Elizabeths time Art 11. Ser. of saluation 1 part toward the end that we are iustified by faith onely is a most wholesome Doctrine and that Paule deelareth nothing Rom. 3.25 vpon the behalfe of man Concerning his iustification but onely a true and a liuely faith and afterward faith doth not shut out repentance hope loue dread and the feare of God to be ioyned with faith in euery man that is iustified but it shutteth them out from the office of instifying 2. A second Hereticall blasphemous Doctrine is I say God as soueraigne Lord of all can appoint what meanes hee will to make vs capable of life Neither is this an hereticall and blasphemous position because the power of God is to be considered two wayes Perk. gold chai ch 3. either actually or absolutely Gods absolute power is that by which hee can doe more then either he doth or will doe Math. 3.9 Phillip 3.29 Gods actuall power is that by which he causeth all things to be which hee freely willeth Psal 135.6 Now then where I say God as soueraigne Lord of all can appoint what meanes hee will to make vs capable of life I do not speake of his actuall power but of his absolute for I doe not meane Though the Lord hath actually willed and appointed that faith in Christ shall be the meanes to make vs capable of eternall life that is instrumentally onely and in no sense meritoriously yet God as soueraigne Lord of all can now appoint another meanes to make vs capable thereof as he would straine his wit to interpreat me But my meaning is which is euident by the context that before the Lord appointed and willed that faith in Christ should be that meanes by his absolute power as soueraigne Lord of all hee might haue appointed any other grace to haue beene the meanes instrumentally and conditionally to haue made vs capable of Heauen If God by his absolute power can do more then either he doth or will as is confest out of Mr. Perkins then in case God had not willed that Faith in Christ should be this meanes he might by his absolute power haue appointed any other meanes and consequently what meanes he would to make vs capable of life For that action which depends vpon Gods free will or ordination that by his absolute power he could haue done otherwise for that is the nature of free-will to do so as that they might haue done otherwise but the appointing of the meanes to make vs capable of saluation depends vpon Gods free-will and ordination therefore he might haue done otherwise and consequently by his absolute power he could haue appointed what meanes he would to make vs capable of saluation And that the appointing of the meanes to make vs capable of saluation depends on the free-will and ordination of God appeares because the merits of Chrâ—st depend therevpon according to that of Mr. Caluin Christ could not deserue any thing but by the good pleasure of God Caluin Iustit l. 2 1. 17. the 1. but because hee was appointed to this purpose with his sacrifice to appease the wrath of God and with his obedience to put away our offences c. Now if this be true in the meritorious cause of our saluation which doth purchase it much more is it in the instrumental which makes vs but persons capable of it now it is procured by him and so much for clearing the second supposed heresie and blasphemy The third hereticall blasphemous position is this that I say the act of faith which is beleeuing in Christ doth iustifie vs and is our righteousnesse Of this sentence I wil not say much here because I haue maintained it to be sound Doctrine in my sense in a priuate writing to himselfe which he promised to answere but yet hath not performed it as also in a publike defence in print and in the view of the world which was perused and also allowed by two very learned and godly Doctors of Diuinity for that end which I humbly pray the Reader to peruse for his satisfaction if hee be doubtfull euen as this Apology also hath beene prooued and approued by the same worthy Diuines And so I passe from the heresie and blasphemy with which he charges me to the periury lying and contradiction which is instanced by two particulars The first instance to prooue the periury lying and contradiction is this viz. because in my second Booke I protest I neuer wrote that Christ hath merited that faith should be our righteousnesse and iustifie vs Defence pag. 35. and yet in my first booke I say the act of faith iustifies vs for the merit of Christ Triall page 196. I answere in these two sentences I doe neither forsweare nor lye nor contradict my selfe because I do not affirme and deny one and the same proposition That I doe not in the two sentences forenamed Arist deinter lib 1. chap. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ram. logi l. 2. cha 2. contradictio est quando idem axioma affirmatur negatùr deny
of my disputation where such weakenesse is discouered 4. I spend not my spirit to requite in kinde many vnkinde and some insolent termes in their Exceptions but onely trie my strength to vntie the knots of their obiections I meane not euery idle cavill about words or matter impertinent to the clearing of the maine question but to answere such reasons onely as make directest and strongest opposition to my Doctrine The maine purpose being good and the meane proceeding faire it remaines that I humbly pray the Reader to peruse my Apology with patience and without preiudice to compare reason with reason with prudence and without partiality and to iudge of truth by reason rather then by humaine authority This if they shall doe it is reasonable to request it it is equall to grant it It may come to passe through Gods blessing that hotte and confident opposers may bee cooled and conuinced that moderate and vnresolued Christians may be perswaded and satisfied That errour may be discerned confuted and auoided and the truth more cleared and confirmed which God the Father grant for his Sonne Iesus sake by the grace and wisedome of the Holy Spirit to his owne glory and his Churches good Amen Yours in the seruice of your Faith William Chibald To the Christian Reader MAny of the Ancients obserue that St. Iames perceiuing diuers vnstable Christians to sucke poison out of the sweetest flower of paradise by misinterpreting and peruerting St. Paules most wholesome and comfortable Doctrine of iustification by faith without workes wrote his Epistle after a sort purposedly to redresse that abuse and equally as it were to diuide betweene faith and workes Iam. 2.21 23 giuing them both their seuerall iustifications for these two truthes may and must stand together faith iustifies our workes before God but workes iustifies our faith before men Abacuc 2.4 Rom. 1.17 Iames 2.26 The iust shall liue by faith but faith it selfe must liue by workes for as the body without the spirit is dead so faith without workes is dead also That which mooued this Holy Apostle to presse so farre the necessity of workes as to attribute vnto them a kinde of iustification Iames 2.26 I verily perswade my self stird vp the meek spirit of the modest and learned Author of the Triall of Faith and this Apologie thereof so farre to inforce the necessitie of repentance as to giue it a kind of precedency to faith in Christ not any way to detract from the Dignity and Excellency of faith which hee must and doth acknowledge to be the mother and Queene of all Christian vertues August Enchir. ad Laurent Fides enim impetrat quod lex imperat but to keepe men from bearing to much on the right hand and sailing to neare to the dangerous rocke of presumption vpon which it is to be feared many more ordinarily make shipwracke of faith and a good conscience then vpon the other opposit to it of despaire ô quam multi cum hac spe ad aeternos labores bella descendunt how many goe to hell with a vaine hope of heauen whose chiefest cause of damnation is their false perswasion and groundlesse presumption of saluation To keepe all true beleeuers from this most dangerous rocke this Author chiefefly penned his treatise entituled The triall of Faith wherein hee discreetly aduiseth all that saile towards those pulchri portus faire hauens in heauen to endeauour to steare their course in the middle way betweene the two rockes aboue named and to this end substantially prooueth that noe man may relie on Christ with assured hope and confidence of saluation and remission of his sinnes before he find in himselfe a true sorrow for them and entertaine an vnfained purpose and desire to leaue them This I take to bee the scope and drift of his discourse which being tried by the touchstone of Gods word hath prooued pretious Doctrine not as some haue giuen out hay and stubble which tearmes better be fit their Weake exceptions against it I professe by weighing and pondering his positions arguments I finde no poysonous weede to lurke vnder his whosesome leaues If any Psylli or Marsi by any extraordinary exstractiue quality can sucke out any such venemous iuyce I am perswaded the Author will as much distaste and detest the same as my selfe do For I finde him ready and desirous to giue satisfaction not onely to moderate examiners of his tenets but also to violent and priudicat obiecters against it hanc libertatem petimusque damvsque vicissim The Apologist freely acknowledgeth a beleefe of Christ and the Gospell to goe before the begunne repentance he speaketh of nay farther also hee professeth that faith in Christ precedeth that repentance which the Diuines cōmonly handle in their common places vnder that Title they meaning therby new obedience and a setled course and measure of sanctification In which regard I aduise the violent opposers of his tenet seriously to consider whether their arguments against it come home or rather in the end proue not meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially sith they cannot deny that remission of sinnes in Christs blood is no other wayes offered vnto vs in the Gospell then vpon condition of amendment and newnes of life The vndertaking therefore of the performance of this condition God enabling vs therevnto by his effectuall grace which is a purpose of newnesse of life must needes precede the laying claime or taking to our selues the benefit offered by laying hold on Christ and relying on him for this benefit of of remission of sinnes It is true a reward or benefit offered vpon a condition may be challenged and iustly receiued also before the condition be performed but not before the condition be agreed vpon and vndertaken to be performed A man that hath a lease dimised to him vpon condition to pay his rent and fence the grounds may take his lease and enioy some benefit by it before hee hath performed those couenants but not before he hath vndertaken by couenant to performe the same This vndertaking of the performance of the condition viz. newnesse of life what is it else but a purpose and holy promise to God of leauing our sinnes which purpose he who hath not wrought in him by regenerating grace doth still and cannot but hold on his former purpose to continue in his sinnes now for a man yet holding his purpose to continue in sin to trust to Christ or relie on him for the remission of them what is it else but presumption As for many incident or consequent questions which the nice-handling of this point may breede in refined wits as whether the beleefe of the Gospell which we call Historicall faith and a beleefe and affiance in Christ which is iustifying faith in an elect grow into on habit and whether a purpose of amendment before and the amendment of life or new obedience after faith in Christ belong to the same specificall vertue of repentance and whether the
shew mercy and how God by the light and helpe of it draweth him forward vntill hee beleeue for his owne part and in his owne person for these be his very wordes in the beginning of that discourse hee doeth lay downe sixe seuerall workes of the Spirit in six seuerall sections of that fourth chapter the heads of them are these and they are more at large there discoursed of 1 God makes them to beleeue their misery and to be troubled in minde for it 2 They consult in this case what to doe 3 They are broken hearted and humbled 4 They haue a secrete desire of forgiuenesse 5 They conferre and aske pardon 6 They forsake all for it and highly â—rize it and then they come to apply Christ and the promise to themselues which his iudgement is a sauing faith In like manner and to the same eâ— Maister Baynes speaking Maister Baynes briefe directions to a godly life how the knoâ—ledge of misery by sin and redemption Christ workes on a man towards faith Christ he saith thus 1 Hee is drawne by the secret worke the spirit to beleeue that the doctrine taugâ— doth concerne him 2 The Lord directeth him to enter iâ— further consideration with himselfe of and â—bout his present state and consulteth what doe in this extremity 3 From the former consultation bâ—commeth to this holy resolution that he 〈◊〉 not returne to his old wayes but in all huâ—lity meekenesse and holinesse say with 〈◊〉 Paule Lord what shall I doe 4 By this meanes he comes to an vnfâ—ned desire of forgiuenesse 5 With earnest humble and particulâ— confession of his sinnes hee powreth oâ— prayers to God for the pardon of them Christ 6 He hauing found this pearle prize it as it is worth and therefore selleth all thâ— he hath and biddeth farewell to his sweetâ— delights for the obtayning of it and then 〈◊〉 commeth to apply the Gospell to himselfâ— and sealeth vp his saluation in his heart Neither is this the opinion of these learned and holy preachers but of many other in our owne Church Mr. Elton in his Catechisme the foure principle Modell of Diuinity page 274 to 279. Mr. Wheatly of Regeneration ch â—4 Mr. Perkins Catechisme the fourth principle and the state of a Christian Sect. 6. to 16. The next thing to be considered is their reasons whereby they would proue that some of those preparations which I mention do not goe before faith in Christ and they are two The Exception Those preparations doe not go before faith in Christ 1. Because they doe not draw all men to beleeue in Christ in whom they are wrought for say they Gods cords do draw and haue alwayes irresistably comming ioyned with them 2. Because I my selfe in my Treatise say that some of them are effects and fruites of faith following it Therefore cannot they goe before it as preparations to which I will answere seuerally The Defence Their first reason To the first reason is of no force First because though those preparations do not in the euent draw all men to beleeue in Christ in whom they are wrought yet do they at one time or other draw all the elect so to do that are ordained vnto eternall life and to beleeue in him for that end For of these onely is the question Secondly if their reason were good then would it proue that a beleefe of the Gospell is none of Gods cords to draw men to beleeue in Christ nor the Preaching of the Gospell none of Gods meanes to worke faith in Christ for neither the one does draw al men so to come to Christ nor the other so worke faith in Christ in all that haue the one wrought in them or the other taught vnto them witnesse the Parable of the seede in the Gospell Mat. 11.19 to 28. Is not the act of generation Gods ordinance to the begetting of a child because a child is not begotten by euery hand acts I confesse Gods spirit doth not onely draw men to beleeue in Christ but also workes it in them actually at one time or other after those preparations but drawing men to beleeue or preparing them thereunto is a different action from his working of faith or enabling them to beleeue and in the elect comming followes drawing necessarily in respect of the euent Their second reason To the second reason whereby they would prooue that some of the preparations I name cannot goe before faith in Christ is of no power because though I say some of them may go before it in one respect yet may they follow in another Indeede I say that a feare of God goes before faith in Christ as a preparation to it page 222. and that a feare of God followes faith in Christ as an effect thereof page 304. but neither doe I say that a filiall feare is the preparation nor a seruile feare the effect though the faithfull after beleeuing in Christ doe feare to sinne for feare of condemnation else the Holy Ghost would neuer diswade from it on that ground The like may be sayde of sorrow for sinne by comparing page 222. where it is a preparation to faith and page 301. where it is an effect of a sauing faith or rather of one that hath it for I do not say that sorrow for sinne on the same grounds altogether and in the same measure doth goe before and after faith in Christ and therefore their reason is but a Cauill and so I descend to the third generall thing against which they except in handling the sixt rule viz. the particular naming of a beginning of repentance to be one of those gifts of the spirit that prepare to faith in Christ Against this there are three exceptions 1 against the position it selfe 2 against the exposition of it and 3 against the handling of the position The Triall The position it selfe that repentâ—nce is one of those preparations The position it selfe is this Repentance is begunne before faith in Christ The Exception This position they dislike for two causes First because it implies a beginning of repentance before faith in Christ some space of time Secondly because it supposeth that repentance is begun at one time in some part of it and finished at anotheâ— in the residue The Apology To the 1. Exceptiâ—n I do indeede often vse the word Before to expresse the Precedency I meane but neither did I meane a precedency some space of time nor can they shew it by the words of the booke except I had added thereunto some other word as time space season or the like to giue light to such an interpretation which is not done in that whole disputation Or except the word Before in the English tongue did alwayes carry that sence onely which experience disprooues seeing one thing may be before another in nature as fire before heat in order as the second before the third In dignity as an Earle before a Baron and in worth as gold before siluer
some other to the end it may appeare haue more and I will beginne with thâ— Doctrine of our owne Church of England which ought to preuaile with vs bâ—yond other testimonies of particular Dâ—uines Homily of saluation the 3. part How can a man haue this true faitâ— this sure trust and confidence in God thâ— by the merits of Christ his sinnes are foâ—giuen him and he receiued to the fauour 〈◊〉 God and to be partaker of the Kingdoâ— of Heauen when he liueth vngodly and dâ—nieth Christ in his deedes and in anothâ—â— Homily As he that readeth Caesars commentâ—ries Homily of faith the 1. part beleeueth the History of Caesar 〈◊〉 be true yet it is not properly sayd that 〈◊〉 beleeueth in Caesar of whom he seeketh 〈◊〉 helpe or benefit so he that beleeueth all thâ— is spoken of God in the Bible to be true and yet liueth so vngodly that hee cannot looke to enioy the promises and benefits of God Although it may be sayd that such a man hath a faith and beleefe to the word of God yet is it not properly sayd that he beleeueth in God or hath such a faith or trust in God whereby hee may surely looke for grace mercy and euerlasting life at Gods hands but rather for iudgement and punishment according to the demerits of his wicked life With this agrees the Common Prayer Booke The Common Prayer booke where in the forme of administring the Lords supper it exhorts the repentant onely to come to Christ that is to beleeue in him for saluation in these words Heare what comfortable words our Sauiour Christ sayth to all those that truely turne to him come vnto mee all yee that trauaile and be heauy laden and I will ease you So God leued the World that hee sent his onely begotten sonne that whosoeuer beleeues in him should not perish but haue euerlasting life According to which the Catechisme in the common Prayer booke requires those that are to be baptized and are to come to the Communion repentance or a stedfast purpose to leade a new life before a liuely faith in Gods mercy After the Doctrine of our Church shall follow the testimony of some learned Diuines and Preachers of our Church If you haue not found the Sonne saitâ— Mr. Foxe seeke for him by repentance seeke and yee shall find Mr. Foxe of Christ crucified fol. 16. B. in quarto repentance seeketâ— Christ faith findeth him and obedienâ—â— holds him This faith is a great state a Lady 〈◊〉 Dutches saith Mr. Latimer first shâ—â— hath a Gentleman Vsher that goeth beforâ— her Mr. Latimers fourth Sermon before K. Edward page 57. this Gentleman Vsher is called thâ— knowledge of sinne When we enter into oâ— hearts and acknowledge our faults anâ— stand not about to defend them hee is none of these winkers hee kickes not when heâ— heares his fault Now as the Gentleman vsher goes before her so she hath a trainâ— that commeth behinde her c. and these are the workes of our vocation viz. to bee good to his neighbour D. Halls workes page 147. of baptisme and to obey God c. Neuer will Christ come vnto that soule where the Herauld of Repentance hath not beene before The Key of Dauid pa. 27. printed at London 1610. in octa The Scriptures calls this worke of the Holy Ghost which is the beginning of our regeneration by the name of Repentancâ— euen the thing whereby wee are prepared to receiue the sanctification of faith And afterward It is most impossible for any one Ibid pa. 30. 31 to obtaine this confidence of grace except he first repent himselfe of his former life sincerely and from the bottome of his heart for euen as the faith of knowledge namely to beleeue without all doubt that God is and that he is a rewarder of all that seeke him in Iesus Christ and contrarily one that taketh vengeance on all those which turne away from him for all their sinnes and wickednesse which euer they committed as I say this faith must of necessity goe before true repentance towards God so our repentance namely that wee conuerting from our owne wayes unto God doe returne into the right way must needes goe before that faith of Iesus Christ and immediately after The beginning of the Gospell of God is repentance as it is written The beginning of the Gospell of Iesus Christ prepare you the way of the Lord viz. performe repentance and againe True Repentance towards Gods must of necessity goe before the faith of Iesus Christ and lastly Repentance is the first beginning and as it were the entry of our regeneration but faith is the very perfection and as it were the highest toppe of our Regeneration viz. the insculpture and engraving of the Holy Ghost whereby the repentant doth assuredly beleeue that all his iniquities are forgiuen and that he is vnited with God in euerlasting loue in Iesus Christ Next to the testimony of our Church and her Diuines I will produce the witnes of the Diuines of other Churches and first the ancient Doctors and Fathers and then the latter writers Of the auncient Doctors these shall suffice Iust Mart. qua 37. ad orthodoxos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The baptisme of Iohn which was the baptisme of repentance Acts 19.4 was saith Iustin Martir the beginning or entrance of the Gospell of Grace wherefore it was aboue the Law otherwise hee had not admitted them which had sinned according to the Law that hereby they might by repentance and faith in Christ receiue forgiuenesse of their sinnes comitted Tertul. lib de â—aptismo c. 10 â—uasi candidaâ—uâ— c. Tertullian speaking of the baptisme of Iohn saith that in those dayes therefore the baptisme of Repentance was acted as if the party baptized were thereby declared to bee a suter for remission and sanctification by Christ to follow after And in another place Tertul. lib de â—enitentia ss 6. The lauer of baptisme is the seale of faith which faith is begunne and commended by the faith of repentance VVith what teares sayth Basill oâ—ght that soule burdened with many sinnes depart from sinnes Basil mag quest compendio explicat quest 10. and with what hope and affection approach vnto God Respons first it ought to hate the former condemned life so that it ought euen to abhorre the remembrance of it and to detest it St. Chrysostome speaking of Iohns ministery and baptisme in the Wildernesse of Iudea saith thus Chrysostome in Matth 3. Homil. 10. Because hee came to Preach the baptisme of Repentance c he inferred for remission of sinnes as if hee should say I perswaded them to confesse their sinnes and to repent not altogether that they might be punished but that the more easily they might receiue the gift of remission for unles they had condemned themselues they had neuer sought for grace and not seeking for grace neither could they obtaine remission for this Baptisme prepares
the Kingdome of Heauen and giuen them an example to follow The Apology This answere I will take away by prouing that the Repentance of the uPblicans and Harlots was to their Faith as a meanes to an end and this I will make good two wayes first by the context of the place and a reason drawne out of it secondly by the iudgement of the learned First the context or the precedent and subsequent matter of that place prooues my interpretation because the condition of the Publicans touching entring into Gods Kingdome is amplified Ver. 28. and 29. by a parable of a sonne who when he was bidden by his father to goe into the Vineyard and worke the Text faith He said he would not but afterward he repented and went ver 29. Now because by that sonne is meant the Publicans and of that sonne it is saide not onely and barely he went though hee said hee would not but that hee repented and went therefore this shewes not onely and barely he went but that therefore he went because he repented first of his not going formerly and of his saying he would not goe and therefore consequently will it follow that thâ— holy Ghost thereby meant not onely aâ— barely that the Publicans repented aâ— beleeued but that therefore they beleeueâ— because they repented first of their otheâ— sinnes for as the repenting of the sonne fâ— his not going and of his saying hee woulâ— not goe was a cause why hee went aâ— was a meanes vnto it for sorrow for past fault and purpose to leaue it musâ— needes be a meanes to the amending of it so the repenting of the Publicans anâ— Harlots for their sinnes in time past was 〈◊〉 cause and meanes of their beleeuing iâ— Christ afterward and therefore was to iâ— as a meanes to an end and consequently was in nature before it The rather is this true because wheâ— the holy Ghost comes to speake of the Scribes and Pharisees described by the other sonne which said he would and went not ver 30. he saith they repented not afterward that they might beleeue what lesse can hence be gathered but that therefore they did not beleeue in Christ viz because they did not first repent of their former wicked liues nor were prickt in heart for them nor purposed to leaue them Secondly I prooue my interpretation by the iudgement of the learned namely that the repentance of the Publicans was to their faith as a meanes to an end For in expresse words Mr. Beza sayth Bezae annot on Math. 21.32 that the repentance there spoken of was a way to the faith there mentioned I dispute not now what repentance Beza meanes Iter igitur ad fidem est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I haue prooued it to be true repentance in my Treatise and the reasons are not answered and besides now the point is granted by them Secondly Morton of repentance the argument of it toward the end Mr. Morton a learned Diuine of our Country doth so expound the words Matthew 21.32 you did not repent to beleeue or that yee might haue beleeued and thereupon concludes that repentance is distinguished from sanctification as being but a preparation thereunto For if the Pharisies did not repent to beleeue or that they might beleeue then on the contrary the Publicans did repent to beleeue or that they might beleeue and consequently their repentance was to their faith as a meanes to an end And verily if the words had gone thus in the verse they beleeued to repent or that they might repent I beleeue they would haue concluded quickly that their faith was to their repentance as a meanes to an end and consequently as a cause of an effect and therefore in nature before which is more then that they continued their beleefe or that they both repenâ— and beleeued Wherefore my exposition hauing wâ—rant from the grammer of the text agreâ—ment with the scope of the place and coâ—sent with the opinion of the learned aâ— their 's being but a bare affirmatioÌ„ therefoâ— I hope it wil hence easily follow that 〈◊〉 Doctrine grounded thereon concerniâ— the precedency of repentance to faith 〈◊〉 nature is warrantable consequently 〈◊〉 first Argument to proue it good for ougâ— hath yet beene shewed to the contrary The Triall Repentance is begunne before faith 〈◊〉 Christ The second argument because God giues men repentanâ— to the end they may beleeue in Christ 1. Tim. 2.25 The Exception To this second Argument they answer that it prooues not the question becausâ— the text of Scripture on which it is founded is not rightly expounded For say they by acknowledging the truth in Timothy 1. not meant beleeuing in Christ as I haue expounded it but professing the truth not onely in word but in life and conuersation accompanied with an inward change The Apology In defence of my interpretation I haue giuen foure reasons to three of which they answere let vs examine the validity of their answeres in order The Triall First by acknowledging the truth in Timothy is meant beleeuing in Christ because by it wee come out of the snares of the Diuell that is of the Diuells children are made the children of God The Exception This they say is not a good reason because wee come out of the snares of the Diuell by repentance as well as by faith The Apology Vpon this I reply that this instance ouerthrowes not my reason because recouering out of the snare of the Diuell is a translation from being the Diuels child to be Gods childe Now we are not made Gods children by repentance but prepared to be Gods children but it is directly sayd so of a Ioa. 1.12 Gal. 3.26 faith It is plainely sayd of faith in Christ that b 1 Ioan. 5.4 5. it is the victory whereby wee ouercome the world c 2. Pe 2 20. To the acknowledging of our Lord and sauiour Iesus Christ is attributed the escaping of the pollutions of the world namely for time to come d 2 Pe. 1.3 Through the knowledge of Christ is giuen all things which appertaine to life and godlines namely to doe good workes and to performe new obedience in a setled sincere course which are no where sayd of repentance The Triall Secondly by acknowledging of the truth in Tymothy is meant faith in Christ because in other places Coloss 2.2 1 Tim. 2.4 Eph. 4.13 this faith is expressed by this Phrase The Exception To this reason they answere that though in other Scriptures a sauing faith be expressed by that phrase of acknowledging the truth yet heere in Tymothy it cannot Why because this exposition cannot stand with the analogy of faith and why forsooth because repentance cannot stand without faith in Christ or be without it The Apology By this answere a blinde man may see that they take it for granted that if by acknowledging the truth be meant beleeuing in Christ it cannot be auoyded but repentance must go before faith in
but by hearing faith preached which is the meaning of that place Gal. 3.2 For at the preaching of the Gospell the Doctrine of faith and vpon the beleeuing thereof were they giuen Act. 10.41.44 2. The spirit of adoption is not giuen before faith in Christ for that is the grace which instrumentally and so onely giues vs prerogatiue and title to our adoption euen as it onely but instrumentally onely receiues Christ and his benefits Eph. 1.13 Gal. 3.26 Rom. 8.13 3. The gifts and graces of the spirit sufficient to saluation are not giuen before faith in Christ Heb. 11.6 Rom. 5.1 2. 4. The gift of sanctification is not giuen before Faith in Christ But for all this will it not follow that before Faith in Christ the spirit is no way giuen the contrary may be seene in illumination and a beleefe of the Gospell for these are gifts of the spirit and therefore parts of spirituall life in some sense 1. because they are supernaturall all naturall men haue them not nor are they wrought by the worke of nature in any no not in the Elect 2. because blindenesse of minde and infidelity which is contrary thereto is a branch of spirituall death 3. The Spirit inhabitant cannot be in men before they haue faith in Christ but the Spirit assistant may and the exciting by assistance may Indeede Illumination and a beleefe of the Gospell are not spirituall life enough to saluation yet is it life enough by Gods blessing and further grace to produce Faith in Christ in the elect for within man and by the working of the Spirit there is no other worke but these and that which is wrought by these which perswades men to beleeue in Christ If illumination and a beleeue of the Gospell c. had no supernaturall life at all but were altogether dead workes then could they produce no such effect as faith and if they be not dead workes then haue they some life and if they haue some life then from the spirit and if from the spirit then may they be called branches of spirituall life and hee that hath them may be sayd to haue some spirituall life begunne in him because as hath beene sayd he hath some life in him more then naturall that is more then all naturall men haue The Exception There is no spirituall life begunne in men before Faith in Christ or faith in Christ is euery way the spirituall life of Christians because sanctification goes before iustification The Apology I answere in nature saanctification is begunne before iustification 1. because regeneration is begunne before iustification namely in illumination and other preparations as hath beene shewed before Secondly because faith it selfe is a sanctifying grace by their owne confession from Acts 15.9 and faith goes in nature before iustification Indeede iustification goes in nature before the perfection of our sanctification in all the parts of it and before the acceptation of it to saluation but iustification doth not go before any or euery measure of sanctification can any way be begunne The will of God in working is the Rule of perfection to the worke and then is it sayd to be perfect when it is wrought in part or in whole according to that perfection of parts or degrees which the Lord intends vnto it at seuerall times and by seuerall meanes The Lord is no way tied for shewing the perfection of his workemanshippe to finish a worke in all the parts of it at sundry times more then he is to finish it in all the degrees thereof at sundry times The Triall Repentance is not begunne before faith in Christ The fift Obiection because repentance is a proper effect and fruite of the Gospell The Exception This Argument is disclaimed therefore is it vaine to spend time about it for if they will not acknowledge and confesse it I haue no reason to confute it any further Onely I would haue the world beleeue I doe not faine an enemy and then flourish against him For two learned and godly Ministers whose worthy workes are in print haue vsed the same They which bring this proposition Repentance is the proper effect and fruite of the Gospell beleeued to prooue that repentance is not begun before iustifying faith must be vnderstood to meane by a beleefe of the Gospell either that beleefe which is faith in Christ or that onely which is an assent vnto the truth of the Gospell If they meane by a beleefe of the Gospell faith in Christ then must it be their argument which I haue propounded to prooue that repentance goes not before faith in Christ If they meane but an assent to the truth of the Doctrine of the Gospell then doe they meane that no other faith goes before repentance but that and then haue they two Diuines of our owne lesse on their side then they thought they had and I haue two more on mine for I hold that a beleefe of the Gospell goes before repentance and repentance before faith in Christ and let this be enough for that fift Obiection the sixt followes The Triall Repentance is not begunne before faith in Christ The sixt Obiection because it is not begunne before regeneration for regeneration is not begunne before faith in Christ This Argument was answered by denying the Antecedent viz. that Regeneration is not begunne before Faith in Christ and the reason of the consequence viz. that repentance is not begunne before regeneration The Exception For making good the Antecedent viz. this proposition regeneration is not begunne before faith in Christ they bring two reasons to which I will answere in order Regeneration is not begunne before Faith in Christ because it issues from Christ and from our vnion with him by faith 2. Corinth 5.17 Ephesians 2.10 Colo. 2.11 The Apology I answere first if by regeneration be meant our being made Gods children actually then I grant that our regeneration must needes flow from our vnion with him by faith but then it prooues not the Antecedent for the regeneration wee speake of is not our beeing actually made the sonnes of GOD but a worke of the Spirit beginning to fit vs for that but if by it they meane any or euery worke of the Spirit beginning to fit vs for regeneration and tending thereunto by GODS appointment as any worke of the Spirit in the vnderstanding or will of one that is elected to saluation to fit him for regeneration by faith then I say that such regeneration may be wrought before our actuall vnion with Christ by Faith and doth not issue from it It is true that Regeneration issues from Christ in the elect whether wee consider him as the efficient cause either by way of meriting it for vs or by working it in vs. Hebrewes 12.3 Ioan. 1.19 Ephesians 1.3 2.10 or as the finall cause Galath 4.19 But it is not true that regeneration so issues from Christ that there is not so much as any the least beginning of it wrought in
iustification and yet in the Title of my second Booke I name my first Booke a Triall of Faith concerning iustification by faith but this doth not argue me of lying and contradiction which I thus declare 1. because I do not entitle my first Booke a Triall of the Doctrine of iustification but a Triall of Faith 2. Forasmuch as faith is taken in Scripture in one sense wherein we conceitâ— it not to iustifie and in another wherein we conceiue it doth iustifie To the end I might fully declare that my intent was in my Booke to speake of the latter not of the former I added in the title of the second Booke these words viz. concerning the Doctrine of iustification in Faith So that the sentence wherein hee supposeth the contradiction to bee hath this sense the Triall of faith viz. of that faith which concernes iustification by faith And that the latter words viz. concerning the Doctrine of iustification by faith do argue that by Faith I meant iustifying faith this Argument will shew That Faith which concernes the Doctrine of iustification by faith is iustifying Faith for no faith doth concerne that Doctrine but iustifying faith But the Faith whereof I wrote doth concerne the Doctrine of iustification by faith so saith the title of the second booke Therefore the faith whereof I speake is a iustifying Faith If hee would argue me of lying and contradiction herein it must be by such an Argument as this That booke which concernes the Doctrine of iustification by faith is a Treatise of iustification But my first booke concernes the Doctrine of iustification by faith so faith my second Booke in the Title Therefore my first Booke is a Treatise of iustification To this I answere iustification may be considered either as it is explicated and treated of by all the causes thereof and all the arguments incident thereunto or as it is considered onely in one cause concurring thereunto In the first sense I grant the proposition to be true viz. he that writes a booke of iustification and explicates it in that large manner doth write a booke of iustification but in this sense his assumption is false for in the sentence he alleaged against me I limit the Doctrine of my booke to speake concerning iustification by faith that is of iustification so farre as it is by faith and of faith so farre as it concernes iustification which is to speake of iustification as it depends vppon one cause and of faith as it is one cause of iustification And so I hope I haue cleared it to the iudgement of all indifferent and iudicious men that I haue not deserued to be accused of periury lying and contradiction I should now proceede to say something touching the last imputation obiected against me in those papers which is acquiuocation but this will neede no answere for who knowes not that I am not a Iesuite nor the sonne of a Iesuite whose practise and Art it is I haue solemly protested against it in my Defence pag. 35. and I hope my carriage in my Ministery and conuersation these twenty yeares in the City and Parish where I dwell will suffiently purge me from the suspicion of it In a word In morall Philosophy hee is sayd to speake truth who speakes as he thinkes though he thinkes not as the thing is and in Logicke hee is accompted to speake truth that speakes as the thing is though he thinkes not as he speakes But in Diuinity there is required a dâ—uble conformity and agreement with truth of the thing and the truth of the thoght and this I haue obserued in the Defence of my Doctrine touching iustifying faith For writing the truth of the matter I referred my selfe to the iudgement of the learned by whom my Defence and Apology were approued and for the writing the truth of my meaning I appeale to the righteous Iudge of the whole world It may be that the Lord will looke on my affliction 2 Sam 6. â—â— and that the Lord will requite good for his cursing this day