of faith viz. that there is one degree of justifying faith which in order of nature goes before (e) Fides justificans praecedit justificationem ipsam ut causa suum effectum sed fides justificationem apprehendens prehenssatio praesupponit ac sequitur justificationem ut actus objectum suum circa quod versatur Ames Medul pag. 119. Quod objicitur vim justificandi non esse fidei ex seipsa sed quatenus Christum recipit libenter admitto nam si per se vel intrinseca virtute ut loquuntur justificatet fides ut est semper debilis ac imperfecta non efficeret hoc nisi ex parte sic manca esset justitia quae frustulum salutis nobis conserret Nos quidem nihil tale imaginamur sed proprie loquendo Deum unum justificare dicimus deinde hoc idem transferimus ad Chrislum quia datus est nobis in justitiam Fidem vero quasi visi conferimus quia nisi exinaniti ad expetendam Christi gratiam aperto animae ore accedimus non sumus Christi capaces unde colligitur non detrahere nos Christi vim justificandi dum prius cum recipi fide docemus quam illius justitiam Calvin Institut lib. 3. cap. 11. Sect. 7. remission of sins by which we obtaine forgivenesse of sinnes and by which we are justifyed before God Act. 26.18 That they may receive forgivenesse of sinnes and inheritance among them which are sanctified by faith that is in me Act. 13.38 39. Through this man is preached unto you the forgivenesse of sinnes and by him all that beleeve are justifyed and there is another degree of justifying Faith which followeth after justification and remission of sinnes whereby we being perswaded and in some measure assured of the remission of our sinnes we are justified in the Court of Conscience this being an effect of justifying faith And this may be proved by that Scripture he makes use of to prove his declarative justification by Faith Rom. 5.1 Therefore being justified by Faith we have peace with God through our Lord Jesus Christ The Apostle (f) Ex hoc etiÌ„a leco certissimo aâ—gumento colligi potest justificationem ex sola fide Id autem constat ex effecto ad hunc modum Id per quod justificamur opoâ—ter ut nos pacatos reddat erga Dcum Pet. Mar. Com. in loc shewing that we are justifyed by Faith alone in the sight of God sets downe peace with God as an effect of justifying Faith which peace may be called the assurance of faith so that you see this declarative justification is no more but an effect of that faith without which we cannot be justifyed before God if he had proved by Scripture that faith is onely declarative in regard of justification it had beene something but it s altogether against the Word of God but to informe us the better I will set downe what justification is Justification is an action of God freely of his owne mercy and favour absolving a beleeving sinner from the whole curse due to his sins and accounting him perfectly just in his fight unto eternall life in heaven through the perfect obedience sufferings of Christ imputed to his Faith unto the everlasting praise and glory of Gods justice mercy and truth Rom. 3.24 25. chap. 4 5 chap. 5.19 2 Cor. 5.19 Rom. 4.4 Now judge by this whether a man can be justified by Gods imputation of Christs righteousnesse without Faith Faith and justification according to Scripture being inseparable Page 37. He sets downe the causes of justification First saith he it is God that justifyeth Rom. 8.33 efficienter as being the efficient cause of our justification Secondly it is the blood of Christ that justifieth Rom. 5.9 here is the materiall cause of our Justification Thirdly it is Faith that justifieth Declaratively I never read in Divinity amongst the causes (g) Est certus causarum ordo nec datur in iis processus in insinitum Kekerman Systemat Logic-lib 1. c. 14. of justification the declarative cause to be one never I thinke did any man heare a subject of so great concernment so lamely handled especially this Sermon as he confesseth in his Epistle being the quintessence of ten yeares Sermons let us see the causes of Justification The (h) Causa efficiens justificationis active intellectae est tota â—S Triniras causa ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est mera gratta sive gratuiâ—â—s Dei favoricausa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficient cause of Justification understood actively is the whole blessed Trinity 2 Cor. 5.19 1 Cor. 6.21 that which inwardly moves God is the meeregrace and free favour of God Rom. 3.14 Eph. 2.8 Tit. 3.4 5. the outward moving cause herein is Christ as God-man our Mediator because we obtaine this gift from his merit The (i) Causa eius instâ—umentalis est verbum evangeliiâ— justifica tonis passive sumprae respeclu hominiâ— qui justificatur nulla causa est nisi instrumentalâ— â—des instrumentall is the word of the Gospell Rom. 1.16 Justification taken passively in respect of man who is justified there is no cause but instrumentall and that is faith alone which as Logicians speake is a Passive instrument The (k) Materia justincationis active sumprae est Christi satisfactio qua peccatis nostris paenas debitas persolvit o bedientiam legi perfectam praestitir Materit ejus paslive acceptae est homo quidem in se miser Materiall cause of Justification taken actively is the satisfaction of Christ whereby he did undergoe the punishment due to our sinnes and did performe perfect obedience to the law for our Divines generally understand by Christs satisfaction his active and passive obedience The materiall cause taken passively is man in his naturall condition The (l) Forma ejus active intelle ctae est totius satisfaction is Christi imputatio qua tota quoque nostra est non secus ac si ipsi eam praestitisemus Forma justificationis passive acceptae est qua credences fide velat animae manu Christum cum roto merito suo apprehendunâ— sibique applicant formall understood actively is the imputation of the whole satisfaction of Christ whereby it is wholly made ours even as if we our selves in our owne persons had made this satisfaction Phil. 3.8.9 The formall being taken passively is when men beleeving doe by faith which is as the hand of the Soule apply unto themselves and apprehend Christ with all his merits The (m) Finis istius beneficii est dei gloria et salus nostra Welleb Christ Theol Compend lib. 1. cap. 30. finall is the glory of God and our Salvation or if you will take them more briefly thus First the efficient cause of Justification is the grace of God Secondly the materiall is Christ our redeemer Thirdly the formall is Imputation of our sinnes to him and his Justice to us Fourthly the Instrumentall
cause is faith within which as I said before in the (n) Instrumentum passivum est quod in productione effectus sese non commovet Kekerm Syst log lib. 1. cap. 15. Logicians phrase is a passive Instrument and the Gospell without Rom. 5.9 1 Tim. 2.6 Fifthly the finall cause is Gods glory the utmost our Salvation the nearest end thereof All this while where is the Declarative cause of Justification but he that will goe about to coine a new justification never before heard of may adventure to make a new cause never before read of Pag. 37. toward the latter end he comes to resolve a question How Children can be saved that doe not beleeve Some say sayes he by the habit of faith some by the faith of their Parents some say by an unknowne way he resolves the Question thus But I say they are saved the same way that all flesh is saved that is saved that is to say by the righteousnesse of Christ imputed Grant what he saith to be true Can he prove by any one place of Scripture that the righteousnesse of Christ was ever imputed to any without Faith especially those of riper yeares Concerning the Faith of Infants as our learned Bishop (o) Ad infantes autem quod attiner quia peccatores sunt non proprio actu sed haereditatio habitu sufficit quod peccati mortincationem fidem habeant non proprio actu sese exerentem sed in habituali principio gratiae inclusam Davenant Com. in Coloss Cap. 2 pag. 263. Davenant saith because they are not sinners by their owne proper act but by a haereditary habit it sufficeth that they have mortification of sinne and Faith not manifesting themselves by their owne proper act but included in the habituall beginning of grace but that the Spirit of Christ is able and wont to effect this habituall beginning of grace in them no man of sound judgement will deny Some thinke Infants have Faith as they have regeneration that is the inclination or seed of Faith As touching this present controversie to boleeve is taken two wayes Actively when they which are of yeares have Faith in Christ by the hearing of the Word Passively and by imputation when for the covenant and Gods promise the righteousnesse of faith is imputed unto Infants There is a (o) Infantes fidem non secus ac rationem habent eisi non in fructu tamen in semine radice etsi non actu secundo tamenactu primo ersi non operis externademonstratione tamen Spir. Sinterna virture Wolleb Christ Theol. Compend pag. 176. twofold act of Faith the first and the second That whereby Faith is This whereby Faith worketh Infants have Faith in the first act not in the second in the seed and not in the harvest by imputation of justice not by operation by a hidden vertue of the Spirit and not by outward demonstration The diverse circumstances of ages breake not the unity of Faith and the nature of the promise Ephes 4.5 one faith one Lord one baptisme for the one and the selfe same righteousnesse of Faith is sealed in the parents and in the Infants Infants have faith no otherwise then they have reason no man can deny but that Infants have reason so likewise they have Faith although not in the fruit yet in the seed and roote Is God the God onely of men of (p) An Adultorum Deus tantum an non et infantum certe infantium non est autem Deus infidelium sed tantum fidelium infantes igitur inter fideles ponendi sunt Cassand de Baptism Infant pag. mihi 741. riper yeares and not of Infants certainly of Infants but he is not the God of unbeleevers but of the faithfull onely Infants therefore must needs bee accounted amongst the number of beleevers That the Kingdome of heaven belongs to them and salvation is plaine by the Word of God but how and after what manner God reveales himselfe unto them is not so fully knowne to us Whereas he saith Pag. 38. at the beginning That here is the difference men of riper yeares are not onely saved but also know their salvation children are saved but know not of it before To this I answer that Infants dying in their Infancy and being saved there is no question to be made but God doth make knowne their salvation to them The safest way is to leave them to God who doth and will dispose of them that belong to the election of grace according to his free (q) Quia salurem aeternam obtinent heer in infanâ—a moâ—â—anum etiam in utero materno jam vero certum est neminem salutem aeternam consequi nisi per fidem Polan Syntag. lib. 9. cap. 6. de fide Salvif mercie yet so that none attaine salvation without Faith Pag. 39. is this passage far be it from us to thinke the duty of a Minister is discharged by crying out against sinne drunkennesse adultery and the rest To this I answer What Minister so ignorant but knowes these things must be done in their order though this is not all yet without this a Minister cannot discharge his dutie this of necessity must be done Isa 58.1 Cry aloud spare not lift up thy voyce like a (r) Quasi ruba exalta vocem tuam manifesle docendo hoc enim modo praedicavit Chriâ—â—â—s ut pater in Evangelio Lyran. in loc Trumpet and shew my people their transgression and the house of Jacob their sinnes it was our Saviours course that hee tooke in his Ministery witnesse his thundering out so many woes against wicked men and threatning them with hell and damnation but this was spoken in disgraee of those Ministers who in their Sermons presse the Law of God upon mens consciences to the end they might reforme their wicked lives knowing likewise that although the persons of beleevers are freed from the condemning power of the Law yet the Law hath a condemning power over their sinnes and sharpe rebukes make sound Christians Pag. 39. in the latter end sayes he we must know there is a difference betweene a Minister of the Gospel and a morall Philosopher Is any Minister so heathenish as to build his Sermons upon Philosophicali maximes and not upon canonicall Scriptures We have as the Apostle calls it Act. 20.33 the word of his grace which is able to build you up and give you an inheritance among all them which are saâ—ctified we have also a more sure word whereunto ye doe well that yee take heed as unto a light that shineth in a darke place 2 Pet. 1.19 Pag. 39. at the end and at the beginning of Pag. 40. there is this passage Alas what profits it to salvation if we have reclaimed men from sinne to vertue from drunkennesse to temperance not having layd before a sure foundation have we brought them any whit nearer the Kingdome of heaven To this I wonder what foundation can be layd in the soule of that man that lives
remission no Article of the Jewish Creed explained and confuted p. 64. The people of the Jewes had actuall and eternall remission before Christs comming in the flesh p. 73. Angels now in heaven and Adam before the fall under the Law p. 77. Assize p. 84. B Bondage of conscience beleeving Jewes freed from 75 C Comfort for a distressed conscience 91 92 93. Chaine of salvation 93 Conversion of soules is not working of miracles 3.5 Crueltie as great as the souldiers used to Christ to apply the Law for satisfaction to a troubled conscience 14 Covenant of grace the same in all ages of the world 18. Moses and the Prophets preached it 10. Made knowne to beleevers in all ages 9 Conscience what it is 88. Testimony of it twofold 88 Christ ever the same to all beleevers 72. present in his Incarnation to the Fathers 84 not a hidden mystery to them 22 Christ the foundation upon which the Fathers built 27 D Desire of salvation a note of salvation 85. Desire after grace is grace 86. desire of Faith is Faith 87 Doctrine of Moses and the Apostle one and the same 19 20. The Gospel not a new Doctrine 23 24 E Eucharist A threefold eating 83 F Fathers did eate Christ present 83. They did eate the same spirituall meate that we eate in our Sacraments 82. Vnder the Law had the same hope of eternall life with us 54 Faith not without an inward change of the heart 32. How it justifieth 34. In saving Faith three things 65. Lying hid workes of piety and charitie assure us 88 G Gods people in severall ages make but one Church of God 80 H Heires under age how the Jewes were 70 Hell fourefold the Papists affirme 72,73 I John Baptist wrought no miracle at any time 1,2 Infants how said to beleeve not saved without Faith 47 Justification handled at large 35. to the 40. No man is justified before he beleeves 41 42. see more 43 44 45 K Knowledge what it is 65 Kingdome of God alwayes at hand to true penitents 81 L Law not a curse but a blessing to the Jewes 76.78 How it sanctifieth to the purifying of the conscience 51 52 53. Called the letter and why 7 A lewd slander against the Protestants 31. Contrary to Article 39. 32 33 Love to the brethren a sure marke of a child of God 88 M Moses called the Minister of death abusively 8. He spake truth as it was and is in Christ Jesus 20 21 25 Merit not in our prayers 12 Multitude 13 Ministers must cry out against sinne 48 Men reclaimed from sinne nearer the kingdome of heaven and not thereby made 7. times more the children of Hell 49 50 Manichaeus his errour from 2 Cor. 3.7 6 P Promise obtained by the Fathers as well as by us 78 Prophets did not preach the old covenant in opposition to the new 62 Papists and we differ about the foundation 28. They hold first justification to bee of free mercy 29 30 31 Preaching terrours makes not a man a legall Preacher 11. Preaching often makes not a man a painefull Preacher 15. Lucas Pollo his way of preaching 16 17 Paedagogicall discipline threefold 21 R Remission of sin what it is 65 Reall presence 83 Repentance the Prophets taught cannot justly be reprehended 55. How Johns repentance and the Prophets differ 55 56. Repentance the Prophets preacht not confined within the bounds of conversation 57. Repentance doth wash away sin and how 57 58. seven benefits by it 59.6 S Satisfaction for sin not made by lamenting and amending 61 Sacraments of the Fathers for substance the same with ours 82 Sermons like Davids Song 16 T Tradesmen ought not to take upon them the office of a Minister 15 Transubstantiation repugnant to the humane nature of Christ 28. W Word must be rightly divided 16 Z Zeale for the Sabbath a marke of a true Christian 85 Places of Scripture expounded  Psalme   Vers Pag. 68 11 9  Proverb  Chap. Vers Pag. 3 6 15  Isay  52 7 10  Amos  2 8 15  Zachar.  12 10 61  Matth.  5 6 85 11 15 50 11 2 3 4 2 25 40 91  Marke  12 34 49 10 19 50  Luke  18 14 59.60  John  1 12 37 1 17 19,20 1 18 65 66 67.69 5 46 25 Chap. Vers Pag. 6 29 36,37 8 56 68 10 41 1 14 6 21 14 12 3,4,5  Acts  3 24 9 10 43 66 15 11 10  Rom.  1 1,2,3 9 2 6,7 12 3 24 30 3 22 34 4 3 38 4 5 42 5 1 45 7 7 8 16 25 23  1 Corinth  2 11 90 10 3,4 82  2 Corinth  3 6 7 4 6 69  Galat.  2 16 33 Chap. Vers Pag. 3 10 76 3 24 20 3 17 62 4 1 70 4 9 52 4 25 74  Ephes  2 20 27 2 8 36 4 5 47  2 Tim.  2 15 15  Hebr.  2 25 75 3 5 18 7 19 54 10 1 52.54 11 39 78 11 1 84  James  4 8 58  1 Pet.  1 12 80 1 10 23 2 8 8  1 John  3 14 92 To the Assembly of Divines now sitting concerning matters of Religion by Order from the High Court of PARLIAMENT THOMAS-ATVVOOD ROTHERHAM wisheth increase of Gods graces in JESUS CHRIST Reverend Sirs I Have here presented to your view the Confutation of a Pamphlet intituled The Doctrine and conversation of John Baptist wherein you have Christ and Free Grace pretended and yet the power of grace in the Soules of Christians contemned and the Kingly Office of Christ rejected and under colour of Faith and beleeving the Law of God made void which the Apostle Rom. 3.31 cries downe with an Absit and God forbid such doctrins should be suffered standing so much in opposition to Scripture Those of this Sect pretend great knowledge great zeale great holinesse so did the Pharisees in Jerusalem the Donatists in Afrique the Electi amongst the Manichees but their knowledge is ignorance their zeale madnesse their holinesse hypocrisie Their writings speeches behaviour are cleare demonstrations of this It is high time to looke unto and to meet with such mischievous Doctrines as these Claudenda Cavea antequam aves Evolaverint the cage had need be shut before such uncleane birds as these be flowne God make you famous instruments for his glory the good of your King and Country To the beating downe of Superstition Heresies and Schisme and send you favour with God and man and thus I humbly take leave desiring your favourable acceptance of my poore endevours Et Postquam nos alma Ceres meliore beavit Fruge dabo vobis quam dedit illa Ceres A DEN OF THEEVES DISCOVERED IN the eleventh page of his Book He laies downe this conclusion That John did no Miracle is but an opinion of the people I say this is his false opinion for it is really true that John did
pray we doe not perswade them they shall merit eternall life by prayer neither doe we wish them to rest in the duty done but wholly upon the merits of Christ Neither do we thinke that Christ doth infuse his (s) Nec ita intelligendum est quod Christus infundat meritum suum nostrae orationi ut ipsa sit placatio coelestis irae expiatio pro peccatis sed quia exerit sese per preces intuetur promissiones Dei quibus roboratur confirmatur apprehendir Christum propter quem solum Deus nobis in vocantibus est propitius quia Deus invenir in nobis Christum per fidem ideo in nos ipsum invocantes essundit omne genus beneficiorum non propter invocationis meritum sed propter Christi meritum Gerbard locor tom 3. Col. mihi 368. merit into our prayer that it should become the pacification of the wrath of God or an expiation for our sinnes but because faith doth manifest it selfe by prayer doth behold the promises of God with which it is strengthened and confirmed and it doth apprehend Christ for whose sake alone God is mercifull to us when we call upon him And because God findes Christ in us by Faith therefore when we pray to him he doth bestow upon us every good thing not for the merit of our prayer but for the merit of Christ Let men take heed lest under the colour of Preaching free Grace they doe not turne the grace of God into wantonnesse and give men such a liberty to live as they lust which is indeed the greatest bondage let them take heed lest while they pretend to advance the Kingdome of Christ they doe not overthrow his Kingly Office and plucke as much as in them lyeth the Crowne from off his head If Christ be a King certaine his Subjects must yeeld obedience to him And we his Ministers must preach obedience to them Could not the Apostle distinguish between Law and Gospell and doe we preach popery when in our Sermons we follow the rule of the Apostle Rom. 2.6 7. and tell the people God will render to every man according to his deeds To them who by patient continuance in well-doing seeke for glory and honour immortality eternall life ver 10. Glory honour and peace to every one that worketh The Apostle doth not say God will render to every man for his deeds that so he may exclude merit in regard of our best performances but according to his deeds that so he may extoll free grace That (t) Quod Deus aeterna gloria felicitate eos donare vult qui ex fide bene operati sunt id nihil gratuitae justificationi nostrae derogat justificamur enim gratis fide deinde ex fide bona Deo placentia opera facimus Osian in loc God will bestow glory and eternall life upon those who by faith continue in well-doing that derogates nothing from our free justification and being justified gratis or freely through Faith Then by Faith wee doe good workes pleasing to God Consider these two places first Ephes 2.8 For by grace ye are saved through Faith and that not of your selves it is the gift of God The second place is Colos 1.10 That ye might walke (u) Dignitas haec nostra non pendet ex absoluta nostra persectione sed ex dignatione Dei gratuita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omne placitum vel obsequium Davenant in loc worthy of the Lord unto all pleasing being fruitfull in every good worke Whereas pag. 22. he wisheth us to look into the most materiall controversies betweene the Papists and us I doe not thinke he is much seene into them for I did heare him peremptorily affirme that the Councell of Trent did hold Bishops (w) Si quis dixerit in Ecclesia Catholica non esse Hierarchiam divina ordinatione instituram quae constat Episcopis Presbyteris Ministris anathema sit Concil Trident. Sess 23. de Sacrament Ordin cap. 4. can 6. Presbyterii gradu superior est dignitas Episcopalis quam quidem excellentiā habent Episcopi non tantum ex Ecclesiastica vel Apostolica traditione seu constitutione aliqua sed ex Jure divino institutione Christi Estius in lib. 4. Sent. dist 24. not to be Jure Divino by divine right being asked what Session and Canon could not tell and afterwards confessed he had not read it in the Councell of Trent and indeed the Councell is cleane contrary in extolling Bishops In the 23. page of his booke he saith There is this day a complaint in our Country that our Sermons are full of contradictions the Multitude observe them and grievously complaine of them and this is not the complaint of unlettered men What a lewd slander is this laid upon all the Ministers And whom doth he bring to proveit The (x) Vulgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graece usurpatur a Latinis ad significandum ignobiliorem multitudinem quomodo dixit Virgil Saevitque animis ignobile vulgus A volvendo dictum volunt quod stulte huc atque illuc volvatur unde vulgivagus deducitur Et apud Lucanum legimus vulgivagaque vagus venere pro illo qui certae mulieris amore non capitur sed popularem venerem sectaturus Multitude It wonder where this multitude is but grant it were so it is a credit to have such accusers The multitude called the vulgar from volving rowling or tumbling in constant unsettled foolishly carryed about this way and that way with every winde of Doctrine But how comes the Multitude to understand what the word (y) Contradictoria sunt quae affirmationi negationi subjacent Duplex contradictionis genus Simplicis complexae Contradiction meaneth how come they to bee so cloquent how come they by so much Logicke I dare say if they be examined they cannot render the signification of the word whether it be in the praedicaments or post-praedicaments they understand not surely if they did they would not so grossely bely their Ministers The multitude laid many grievous complaints against Paul which they could not prove Act. 25.7 It argues a great deale of indiscretion if not of pride and arrogancy and selfe-conceitednesse for a man to cast such an aspersion to the blasting of so many godly Ministers and the extolling of himselfe especially at a visitation Sermon where he pretended to preach Christ but did altogether preach himselfe as is plaine by his owne expressions If we doe bid the Letany farewell yet for once upon such a speciall occasion as this Let me say from pride vaine glory and hypocrisie good Lord deliver us In the latter end of page 23. and the beginning of the 24. he hath this passage It was Prophesied by Luther that after his time the difference betweene the Law and the Gospell should be neglected Our age hath proved him to bee too true a Prophet for it is a thing not ordinarily observed The fault is the Law
est gratia Concil Trildent Sess 〈…〉 8. and they will tell you in their exposition upon this place that we are justified that is to say made partaker of Christs Righteousnesse freely because none of those things which precede or goe before justification whether faith or workes doe deserve or merit the grace of justification according as the Apostle saith If by grace then it is no more of workes otherwise grace is no more grace Rom. 11.6 Againe aske Cardinall (g) Gratiam appel at Dei donum nobis gratuitum quod nos nullis nostris meritis nulla nostra virtute justos facit Tolet. com in loc Tolet who was a wise Jesuite and he will answer that when the Apostle saith We are justified freely by his grace he calleth grace the free gift of God given to us And that God doth make us just without any of our owne merits without any excellency in us Aske (h) Quod sequitur per gratiam ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 additum est ac si dica gratis id est per gratiam ipsius nam sensus est homines peccatores justificari absque ullo suorum operum merito persolam gratuitam Dei bonitatem Estius com in loc Estius the learned Jesuite and he will answer that when the Apostle saith We are justified freely by his grace his meaning is that sinfull men are justified without any merit of their owne workes by the alone free grace of God And (i) Nunc satis sit dicere hic agi de prima justificatione per quam ex injusto hamo fit justus quaeque non fit merito bonorum operum heminis Pererius in cap. 3. ad Rom. Disput 13. Pererius the Jesuite upon this place of the Apostle saith that it doth concerne the first Justification by which of unjust a man is made just which is not done by the merit of the good workes of man I go not about to justifie the Papists but to shew you how this Pamphletour doth out of ignorance in this particular falsely charge them Whereas he speakes so confidently pag. 34. at the latter end in these words And I know you are not ignorant that there is no small difference betweene the Protestants themselves How we come to be made partakers of Christs Righteousnesse He should have done well to have shewed wherein they differ and not to make a fault where he can find none to make way for his false accusation he goes on I appeale to your Judgements he meanes his owne judgement in his mis-informed hearers How they differ from Papists who say that Christs righteousnesse is made ours before God by faith and true repentance which is by them defined to be a sorrow for sinne and amendment of life as though our Protestant Divines should make faith and repentance joyned together to be the materiall and meritorious cause of our justification before God It is a wonder a man should dare to be so impudent to invent such a false slander against our Church he shewes himselfe to be a man little read in Protestant writers and lesse conversant with our Protestant Divines I dare say he cannot name one It will appeare by the Articles of Religion which we Protestants here in England are bound to reade when we come to any Church living to be possessed of it and subscribe to with an acknowledgement of our full consent and approbation to and of them that the Protestants hold the cleane contrary I will here set downe the very words of the (k) In the 39. Article Article for that purpose And they are these We are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ by faith and not for our owne workes or deservings Wherefore that we are justified by faith onely is a most wholesome Doctrine and very full of comfort Now I appeale to the Judgement of those that can but read English and are able to understand it whether he hath not deeply wronged the Protestants and shewed himselfe ignorant in a fundamentall point of our Religion He would if any will be so simple as to beleeve him make us worse then some Papists (l) Firma sana doctrina est per sidem vivaÌ„ estâ—acem juâ—â—â—cati peccatotem vocaâ—â—â—â— autem sideâ—◠〈◊〉 motum pâ—â—â—us lanâ—ti quo vere paenitentes veleâ—â— vitae criguntur aâ—l Eeâ— vere apprehendunt miseri ordiam in Christo promisâ—un ut jam vere sentianâ— quod remissionem peccatorâ— reconciliati onem propter meritum Christi gratuita Dei bonita eaccâ—perunt clamant Abba Pater Cassand Consult Art 4. who hold it to be true and sound Doctrine that sinners are justified by a true and lively faith whereby they apprehend the mercy of God promised in Christ and are sensible that of Gods free bounty and goodnesse they have received remission of their sinnes and Reconciliation for the merit of Christ and doe crye Abba Father What Protestant ever joyned faith and repentance together in point of Justification before God we say faith onely doth justifie in the sight of God in opposition to workes yet this faith is not without an inward change of the heart and true repentance we must distinguish betweene the formall (m) Fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrmalis distinguenda est ab ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectiva mortihcare carnem testistere concupiscentiis catnis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei non formalis sed effectiva formalia autem hdej justincanris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aprpehendere meritum Christi ad justitiam corma Deo subsistentem Gerhard Disp Theof part 2. disp 3. pag. mihi 319. Energy or efficacie of faith and the effective faith doth not justifie so farre forth as it doth mortifie the flesh in us and bring forth the fruits of good workes but as it doth imbrace the promise offered in the Gospell concerning the free remission of sinnes through Christ or which is all one because that by faith the Righteousnesse of Christ is imputed unto us Every childe that hath learned his Catechisme will and is able to contradict him in this divised falsehood against the Protestants Whereas he saith Repentance is by the Protestants defined to be a sorrow for sinne I passe it by till I come to speake of that Subject Pag. 35. He frames an argument thus That which makes Christs Righteousnesse ours in the fight of God may be said truely to justifie us before God or at least to concurre actively to our justification but faith and sorrow for sinne with amendment of life make Christs righteousnesse ours in the sight of God Therefore fearefull will be the conclusion faith and sorrow for sinne with amendment of life concurre actively to our justification It must needs be fearefull for him thus lewdly to accuse the Protestants Oh horrid malice Doe but view his Argument well and see whether this be a Protestant Doctrine That faith and sorrow for
sinne with amendment of life make Christs Righteousnesse ours in the sight of God according as he layes it downe in his fearefull conclusion We say that we are justified in the sight of God by (n) Non tantum fidem justificare sed etiam solam justificare neque admittere in cam societatem ullam aliam virtutem ulla opera quaecunque sint quocunque censeantur nomine quocunque comprehendantur genere id est non spe non charitate non poenitentia non receptione Sacramentorum non castitate non justitia non pietatte sua quenquam posse justificari sed tantum fide Chamier Paustrat Cathol Tom. 3. de Justific lib. 22. cap. 1 fol. mihi 923. 17. faith alone without the workes of the Law and so we are made partakers of Christs righteousnesse and that becomes ours in the sight of God Gal. 2.16 Knowing that a man is not justified by the workes of the Law but by the faith of Jesus Christ c. We hold that Faith doth justifie alone and doth not admit into its society any other vertue any other worke whatsoever neither can any man be justified by his hope charity Repentance receiving the Sacraments chastity righteousnesse piety but onely by Faith True faith absolutely considered cannot be separated from workes it is not without charity and repentance but considered relatively in its relation it justifieth without workes So that although true Faith cannot be without good workes as Saint James saith Faith without workes is dead nor good workes rightly considered cannot be without faith yet in regard of justification they are manifestly in opposition the one against the other And such is the nature of opposites that they cannot stand together if one be laid downe the other of necessity must be taken away Lay this downe for a ground that we are justified by Faith then justification by workes must needes be denyed We cannot conceive any moment of time wherein Justifying Faith is without good workes in regard of their (o) Particula sola removet opera non ab actu praesâ—nâ—iae sed a communicatione efficientiae hoc est non ut adesse fidei justificatis sed fidei in aâ—â—â— justificationâ— â—o opâ—â—aâ—i nâ—gâ—â— tur Geâ—hard locor tâ—m 3. de Justiâ— Seâ—t 6 fol. mihi 607. presence but they doe not communicate or doe any thing neither have they any hand in Justifying of a sinner in the sight of God but are onely standers by And thus we deny that sorrow for sinne with amendment of life justifie us before God neither doe we joyne them with fâ—â—h in point of justification of a sinner in the sight of God let â—â—m but name any one Protestant Wâ—â—er or any Divine in all 〈◊〉 Country that is guilty of that which he here layeth to thâ—â— charge I perswade my selfe he cannot To taxe the Protestants with a thing contrary to their Doctrine which they openly professe and have with their owne hand subscribed to he sheweth himselfe most injurious and unchristian When he preached his Sermon his aime was to blemish the Ministers and now he hath done it in Print but let him produce any man if he can That he may recant his false Doctrine if he have delivered it and be brought to the knowledge of the truth or if not that he may recant his false aspersion and be taught hereafter to speake the truth Whereas in his conclusion he saith Faith and sorrow for sinne with amendment of life justifie us before God or at least concurre actively to our justification Oh fearefull conclusion in regard of the false inventour The Protestants conclude no such thing They hold that faith it selfe alone justifyeth onely passively as it receiveth (p) Propterea in stam controversiae dictum fidem justificare non quatenus opus est five per se sed relative id est quatenus siguificat applicationem justitiae Christi id est non nostrae sed alienae Chamier Tom 3. de fide Justif lib. 22. cap. 11. fol. 957. Christ not actively in respect of the worke and merit thereof For we are justified by the Righteousnesse of God which is by Faith of Jesus Christ Rom. 3.22 but the Act and worke of Faith is a part of mans Righteousnesse not of Gods therefore so faith (q) Quatenus fides est opus pars quaedam inhaerentis renovationis River Catholic Orthod Tom. 2. fol. 260. Non privamus cam bonis operibus sed duntaxat excludimus bona opera a causis efficientibus justificationis bona opera non praecedunt justificandum sed sequuntur justificatum Polanus Syntagm fol. mihi 456. justifyeth not but as it apprehendeth the righteousnesse of God in Christ faith whereby we are justifyed is to be considered partly as it is passive partly as it is active It is passive in apprehending the promises of God in Christ and applying Christ with all his benefits in which respect faith onely justifyeth It is also active in bringing forth good fruites and quickning of us unto every good worke but so it justifyeth not faith then is inseparably joyned with hope and love and necessarily yeeldeth in us good fruites but none of all these doe concurre with Faith in the Act of Justification but it is the office onely of Faith to apply unto us the Righteousnesse of Christ whereby onely we are made righteous before God So that you see we doe hold that faith it selfe doth not concurre actively to our justification much lesse then sorrow for sinne and amendment of life Faith is considered sometime as a quality and gift of God inherent in us but hitherto and in this respect it justifieth not but as it is in the predicament of Relation because it apprehends Christ in the Gospel If it be objected that apprehension is an action Faith therefore to be a worke It is answered that although according to Grammar apprehension is a word active yet in signication it is truely passive For to apprehend is to receive good things offered as the Apostle useth the phrase Phil. 3.12 If I may apprehend that for which also I am apprehended of Christ Jesus Faith receives those good things offered in the Gospell (r) Fides non exhibet aliquid Deo sicut charitas sed accipit oblata in Evangeliobona patitur sibi benefieri ut loquitur Lutherus est velut spiritualis manus quae oblatum thesaurum recipit Gerhard tom 3. locor col mihi 650. Gerhard speaking in Luthers words saith Faith suffers it selfe to be well done to and benefited and is the Spirituall hand which receiveth the Treasure offered and so is only passive Page 35. he confesseth some Protestants holy men dâ—e say that Christ is made ours in the sight of God by faith alone Christ being the garment our faith the hand that putteth this garment on Yet sayes he me thinkes that here is Christ set forth upon some Conditions and not so freely given You see he cannot agree with these holy
men as though Christ in the Covenant of grace may not be set forth upon some condition and yet freely given Can a Covenant bemade without any condition is it not against the nature of a Covenant The word Covenant in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly taken is a league (s) Pactum est quod intâ—r aliquos convenit nam ut fiat pactum requiritur ut duae voluntates in idem conveniant reciproco consensu Bierlir Magn. Theatr. lib. 14. fol. 1. or agreement made betweene parties that are at variance containing in it a mutuall obligation And the Hebrew word hath the signification of friendly parting and of explaining the conditions of Agreement that a Covenant may be made it is required that two wills doe by a reciprocall consent agree in one and the same thing The Covenant of workes is a league touching the saving of some on condition of their perfect obedience Gal. 3.12 And the Law is not of faith but the man that doth them shall live in them see Levit. 18.5 It is plaine that perfect obedience is the condition of the Covenant of workes The Covenant of Grace is an agreement concerning men to be freely saved through faith in Christ Gal. 3.11 The just shall live by Faith May not Faith be said to be the condition required in this Covenant And is not Christ here set forth upon this condition and yet Christ and the condition too freely given to us of God as is fully made plaine (t) Fides hic consideratur non ut opus quoddam nostrum a Deo in nobis exci atum sed ut instrumentum quo recipimus amplectimur salutem ac gratiam est autem necesse ut accipias salutem ac gratiam si servari velis Itaque fides quatenus est instrumentum recipiens salutem nihil impedit quin salus tota sit gratuita Zanc. in loc qu. 2. Ephes 2.8 For by grace are ye saved through faith and that not of our selves it is the gift of God The Lord resolving to give us Christ doth require at our hands that we should receive him and to this end giveth us faith that we might be enabled thereunto and therefore faith as it is an instrument receiving Christ with all his benefits doth not at all hinder but that Christ is freely given because that in our justification and salvation Faith doth not merit or doe any thing but onely receive Christ Whereas he saith He doth here professe his ignorance and that he cannot conceive how faith should put on Christ apply Christ or make Christ ours in the sight of God I beleeve him but because he hath not as yet had experience of such a worke of grace upon his owne soule must it therefore necessarily follow that no soule else hath had it because the foole hath said in his heart there is no God and he sayes true for in his heart there is no God must it therefore follow that there is no God in any mans heart I professe my selfe saith he to leane unto them that say that Christs righteousnesse is made ours before God by Gods imputation before the act of our faith and therefore necessarily without it By the Act of faith which doth consist in beleeving and receiving Christs righteousnesse imputed we doe not understand the work of faith but the (u) Inhaeremus firmiter oppositioni Apostolicae inter fidem opera Rom. 3.28 inter credere operari Rom. 4.5 inter gratiam opera Rom. 11.6 Joh. 6.29 Fides non vocatur opus nostrum sed opus Dei Gerhard locor tom 3. col miâ—i 650. worke of God for so faith is called not our work but the worke of God Joh. 6.29 This is the worke of God that yee beleeve on him whom he hath sent therefore the Act of beleeving is the worke of God which none of the godly will deny t is plaine by the Apostles words Rom. 12.3 According as God hath dealt every man the measure of faith Musculus upon this place sayes that the act of beleeving is also our worke for it is not sayd here this is the worke of God that he should beleeve but that yee beleeve in him but yet this Act of beleeving this worke of ours as he calls it stands in absolute opposition to justification by workes in the sight of God as is plaine by our Saviours intent in this place wherein he doth labour to confute those who held justification by the workes of the Law He doth not say this is the worke of God that yee should be circumcised purified keepe the Sabbath and observe legall Rites and Ceremomies Neither doth he say these are the workes of God That yee repent that yee feare and love God above all and your neighbour as your selfe not but that these workes are necessary and commanded in Scripture and are the (w) Quae omnia non nisi piorum sunt et in Scripturis magno serio praecipiuntur nisique operante deo in nobis fieti nequeunt Tacitis his omnibus unum tantum fidei opus adducit dicens Hoc est opus dei c. Non quod reliqua pietatis opera non sint opera dei sed quod soli fidâ—iâ— cibus vitae aeternae deputatur Muscul Com. in loc workes of God but to shew that faith alone is required for the justification of a sinner in the sight of God that so hee might plainely overthrow Justification by Workes which they altogether insisted upon and therefore tells them that all their workes though never so holy and good availe nothing in the matter of justification but that they must be justified by faith alone This is the worke of God that yee beleeve on him whom hee hath sent Musculus upon this place to illustrate how this work of faith is Gods worke and our worke hath this comparison As the writing of the child whose hand the Schoole-master doth guide while he is a writing this is called the Boyes worke and his Masters Now consider the Master takes his Pen and placeth it in his hand hee frameth and fashioneth every Letter the boy must not stirre his hand in the writing one jot or tittle but as his master doth stirre and move it T is true the boy hath a hand in the writing but his hand is meerely (x) Passivum opus est ut ita loquar Calvin in loc passive the master doth all To apply this consider faith as a work in regard of justification Calvin upon this place takes that libertie to call it a passive worke and that it is so is plaine John 1.12 But to as many as receiv'd him to them gave hee power to bocome the Sonnes of God even to them that beleeve on his name You see then to beleeve is to receive Christ and though Tò Credere that is to beleeve be a Verbe active in regard of Nomination yet it is passive in regard of signification for that we call the
act of faith in (a) In nomen Christi credere est illum recipere tanquam filium dei salvatorem mundi ergo quinon credunt Christum non recipiunt Nam sine fide non recipitur Muscul com in loc justification which is to beleeve signifieth nothing but to receive Christ therefore the act of faith considered as I have here set it downe To say that Christs righteousnesse is made ours before God by Gods imputation before the Act of our faith and therefore necessarily without it This is blasphemy and false Doctrine The Scripture saith We are justified by Faith Here is a Doctrine quite contrary namely That we are justified without faith Bâ—t Pag. 36. You see evidently that he labours to prove that we are justified by Gods imputation of Christs righteousnesse without faith to which purpose he argues thus Even as our sins were made Christs so Christs righteousnesse is made ours now how our sinnes were made Christs let the Prophet Esay (b) Id nunc repetit quod nimuum paenam quam nos exol vere debeamus deus ipsi imposuent candem vero ipse in se receperit tanquam voluntarius Gualter in Isa Hom. 267. speake Cap. 53.6 And the Lord hath layed on him the iniquity of us all that is the guilt and punishment of our iniquities well then the Lord layd it upon Christ and he willingly received it 1 Pet. 2.24 Who his owne selfe bare our sinnes in his owne body God layd them on him Christ by his passive obedience received this burthen as Heb. 5.8 He learned obedience by the things which he suffered So then according to his conclusion God layes our sinnes upon Christ and Saint Ambrose upon this Scripture saith that he did willingly receive those things which hee suffered So God layes Christs righteousnesse upon us by imputation and we by the passive obedience of Faith receive it And by this it is plaine that God imputeth Christs righteousnesse to none but such as doe beleeve for Imputation is an action of God freely accounting the righteousnesse of Christ to be his righteousnesse who beleeves in Christ Rom. 4.3.4 and it was imputed or accounted to him for righteousnesse that is Faith was imputed Faith here must be considered two wayes first as a qualitie in it selfe and thus it is imperfect and consequently cannot bee imputed unto us for our justification Again faith must be considered as an instrument or hand receiving Christ and in this regard beleeving is put for the thing beleeved and faith is imputed for righte ousnesse because by it we doe (c) Paulus additâ—n â—rptetationem quod fide gratuita impu atio accipâ—atu Melancâ— par 3. fol. miâ—â— 958. receive imputed righteousnes Rom. 5.17 They which receive abundance of grace and of the gift of righteousnes to wit by faith shall reigne in life by one Jesus Christ These phrases of Speech Faith is imputed for righteousnes Faith justifieth of Faith or through Faith are Aequipollent of like force and signification When we say We are justified by faith or faith is imputed for righteousnesse it is to be understood correlatively the (d) Ostendimus sidem justificare non habitualiter ut est qualitas sed relate quia cortelatum fidei satisfactio meritum Christi fide apprehensum justificat Item organâ—câ— quia fides justitiam imputaâ—am accipit instar dextâ—ae Pareus in cap. 3. ad Rom. dub 8. correlate of faith is the imputed righteousnesse of Christ Faith then being the relate Christs righteousnes the correlate the one cannot be without the other for the Logician will tell you that relate and correlate considered as such that is according to relation they have their being together so that grant one you must needs grant the other to be take away the being of the one and he other cannot be For we cannot conceive so much as one individed instant of time wherein the one can have a being without the other but they have their being together at one and the same instant of time not one before or after the other As a father considered as a man so he hath the being of a man before his sonne but consider him as a father according to the relation added namely according to paternitie and filiation and so and in such manner the being of father and sonne is at one and the same instant To conclude Faith being the relate Christs righteousnesse made ours by Gods (e) Hoc loâ—o sc Rom. 4.34 fides non potest sumi eo sensu ut imputetur ad justitiam quatenus est opus aliquod justitiae et virtutis in nobis sed quod nos dicimus quatenus fides sumitur pro correlato suomempe re credita fide apprehen sa justitia Christi Rivit Orâ—hod Cathol Tom. 2. pag. 260. imputation the correlate it cannot bee but where there is righteousnesse imputed there must needs be Faith for imputed righteousnesse and Faith of necessity have their being together for where no Faith is there is no imputed righteousnesse And it is a contradiction of an high nature not onely in (f) Relatum correlatum qua ralia simul sunt natura cognitione ideoque se muâ—uo ponunt tollunt tam in essendo quam in cognoscendo Kekerman System log in praedicam Relati Can. 4. Logick but in the Scripture it selfe In this fourth Chap. to the Romans this word imputed is divers times repeated in the Doctrine of justification and is joyned unto Faith without which there is no imputation of Christs righteousnesse to us Imputation of righteousnesse and Faith have their being together grant one you must grant the other take away one you must take away the other Rom. 4.23.24 Now it was not written for his sake alone namely Abraham that it was imputed to him but for us also to whom it shall be imputed if we beleeve on him that raised up Jesus our Lord from the dead So that without beleeving Christs righteousnesse cannot be made ours before God There is no space of time betweene justification and justifying Faith for so soone as a man beleeves he is justified and so soone as he is justified hee beleeves Again the Apostle opposeth the Act of beleeving to justification by workes for the Act of beleeving is not our righteousnesse The proper action of Faith is apprehension and the Act of Faith in justification is beleeving or receiving Christs righteousnesse Now giving and receiving in regard of their relation stand or fall together Justification is (g) Justificatio solet distingui in Activam passivam Activailla dicitur quando deus justificat passiva quando justificatur peccator Distingui posse hic Justificationem patet ex ipsa â—erum natura si enim est quidam qui justificat quidam qui justificatur ergo est Activa Passiva justificatio Machowius Disput 17. active passive Active in regard of God that justifyeth Passive in regard of man who
is justified passive in regard of us who doe by faith receive Christ without which we cannot be justified Thus you see how destructive his Doctrine is to the maine fundamentall point of our Religion to wit justification by faith So much pressed upon us by Christ and his Apostles and by him denyed And justification without Faith in the sight of God is such a justification as I never read of in Scripture We come to his objection and his answer to it Pag. 36. at the latter end But it will be objected How then is faith said to justifie I answer sayes he if we take faith for the object of our faith That is Christ then faith is properly said to justifie us for by him wee are justifyed he being our Righteousnesse Marke here how he contradicts himselfe He sayes before he cannot conceive how faith should put on Christ and apply Christ and that Christs righteousnesse is made ours before God by Gods imputation before the Act of our Faith and therefore necessarily without it And now confesseth that Faith being taken for the object of our Faith Christ then it is properly said to justifie us and thus it is properly said to justifie Christ being apprehended by Faith Rom. 3.28 Therefore we conclude a man is justified by Faith without the workes of the Law So it is taken in the Treatise of Justification wheresoever Faith is written without expresse mention of Christ we are to understand the righteousnesse of Christ received by Faith Heb. 10.38 Now the just shall live by Faith And doth he not overthrow his Doctrine before delivered when he concludes That Faith taken for the object of our Faith doth properly justifie and how can that be without Faiths apprehension of the object Wee will make this more plaine if it may bee Rom. 3.22 Even the righteousnesse of God which is by Faith of Jesus Christ The (f) Ea est fides Jesu Christi non active quam ipse Christus habet sed passive qua ipse Christus habetur seu possideâ—ur Affert haec fides justitiam non effective quasi habitualiter aut formâ—li â—r justos efficiat nec materialiter quasi ipsa sit illud quo justi censâ—nâ—ur sed objective quatenuâ— fertur in Christum qui est justitia nostâ—aâ— et organice quatâ—nus instar manus donum â—â—â—â—itiae gratis propâ—er Christi meriâ—um credentib imputatae apprehendit Pare Com. in loc Faith of Christ is not here taken actively for the Faith which Christ had but passively for the Faith whereby Christ is had and possessed This Faith doth not justifie effectively as working an habituall justice or righteousnesse in us nor materially as though Faith it selfe were that whereby we are justified but it justifieth objectively as it apprehendeth Christ and instrumentally as it applyeth the righteousnesse of Christ Object How are we said to be justified freely seeing Faith is required which is an act in the beleever This Objection may bee urged further thus That is freely bestowed which is conferred without any helpe or worke in the receiver seeing then a man must bring Faith which is a worke of the will how is he said to be justified freely The Answer is that we are (g) Si fides qua ratione actus quidam est et ex se justitiam saceret gratis justitia non daretur at id non habet Ego pauperi scutum gratis porrigo quod ille extensa manua me accipit si quis mihi objiceret tu gratis non dedisti nam et pauper manum extendit nec acciperetnisi id faceret ridicula prosecto esset objectio extensio en im manus non habet ex se scutum adferre extendenti si enins id esset quoties manum extenderet scutum haberet A virtute potius et liberalitate dantis est scutum quamvis illi per manuum extensionem applicetur ita defide Tolet. ad Rom. cap. 3. Annot. 20 Deus imputans nobis justitiam Christi dat nobis fidem qua illam applicate valeamus Machowius quae de stat primi hominis Disput 7. justified freely although the condition of Faith be required because Faith doth not justifie as it is an act of ours but all the vertue thereof proceedeth from the object as the Israelites being healed by looking upon the Brasen Serpent obtained not their health by the very act of opening their eyes but by the object which they beheld which was the Serpent And like as when a rich man giveth his Almes unto the poore though he stretcheth out his hand to receive it yet it is said notwithstanding to be a free gift but adde here further that as when a blind man putteth forth his hand but he that giveth is faine to direct it to receive the almes or if a man have a weake and withered hand which he is not able to stretch out unlesse the other that giveth doth lift it up in this case every way the gift is free So our will is not of it selfe apt to beleeve or will any thing aright unlesse the Lord direct it Faith then being both the worke of God in inclining our will and Faith receiving all the vertue from the object which it apprehendeth namely Christ it remaineth that Faith notwithstanding wee are justified freely And the act of faith thus taken as we have set it downe doth according to Scripture stand in opposition to justification by workes And thus Christ in the Covenant of grace is set forth upon some condition to wit that we beleeve in him which condition God doth not onely require at our hand but doth by his Spirit freely give us and enable us to performe it And Christ freely given and all is done of Gods free grace and mercy It may be objected men may be justified before they doe beleeve and so without Faith for they are justified in Gods decree from all eternitie I answer God hath decreed before all time to justifie some men in time but not without Faith that being an effect of Gods decree and beleeving being that way by which God hath ordained to justifie and save men (g) Docet autem hic locus fidem ab election Dei dependere Calvin in loc Act. 13.48 And as many as were ordained to eternall life beleeved Gal. 3.24 that we might be justified by Faith and in the 26. Verse for yee are all the children of God by Faith in Christ Jesus it is plaine by these places of Scripture that God never made any such decree as to justifie any man before he doth beleeve and it is blasphemy to charge such an Act upon God For to justifie a man before he doth beleeve is to justifie him in his (h) Id est impietatem impiâ— Lapid Com. in loc sinfull wayes which God abhorreth and is contrary to his proclamation Exod. 34.7 that hee will by no meanes cleare the (i) Nempe impoenitentem in peccatis suis sibi placentem Riveâ— Com. in loc guiltie
Againe it is plaine (k) Ratio quasi a priori est quod deus per essentiam sit ipsa justitia increata immensa fontalis ab â—a ergovelut a sonte manat omnis justitia creata angelorum hominum quam proinde ut suam amat ac vice versa odit abominatur omnem injustitiam quasi sibi essentialiter contrariam et a daemone prosectam Cornel. à Lap. Com. in loc Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord will God who is the fountaine of justice doe that himselfe which he hateth in others if that place be alleadged Rom. 4.5 But to him that worketh not but beleeveth on him that justifieth the ungodly and therefore a man is justified before he beleeves the meaning is expounded in these words of the Verse his faith is counted for righteousnesse so that this must be understood in sensu diviso in a divided sense That God justifieth the wicked not him that remaineth wicked but was so before he was justified And the Schoole doth briefely resolve this God justifieth the ungodly Antecedenter antecedently that is him who before justification was ungodly not consequenter consequently that is him who after justification remaineth ungodly Pag. 36. towards the latter end saith he if we take Faith for the Act of our Faith apprehending this object then we are justified by it declaratively in our consciences and concludes that Faith doth onely justifie declaratively speaking to our consciences that wee are the children of God in Christ Jesus Thus you see hee doth exclude faith altogether from justifying a sinner in the sight of God And that it is onely said to justifie because by it we come to be certaine and to have assurance in our consciences that wee are justified in the sight of God and as it doth declare unto us our justification in the court of conscience Two grosse absurdities will follow upon Faiths declarative justification onely as he calls it The first is that Faith doth not at all justifie which is point blacke contrary to the Doctrine of Christ and his Apostles for it is one thing to be and another thing to appeare to be Faith having no hand at all in the being of Justification but in the making of it appeare to be So that I am first justified in the sight of God by Gods imputation without Faith and afterwards Faith comes and makes it appeare to me that I am justifyed And by it I come to have assurance in my conscience that it is so The second absurdity will be this That where there is not assurance there is no faith Faith being as he concludes onely an assurance that I am justifyed What will a distressed Conscience in case of spirituall desertion doe this doctrine makes him desperate for by this he argues the case thus Faith is nothing but an assurance to me in my conscience that I am justifyed in the sight of God but I want this assurance therefore I am without Faith and consequently in a damned condition as the case now stands with me Is this preaching Christ and free grace but I say a man may want in his owne apprehension this assurance and yet he may have Faith Gods people sometimes are in such a condition that they cannot see so much as a glimpse of Gods favour Nay the contrary They conclude themselves forsaken of God and cast-awayes what 's become now of assurance but for all this dare any man say that men in this condition have no Faith Nay they are upheld by the secret support of Faith otherwise in such a condition they would despaire as Judas did but it is plaine by Scripture that a childe of God may want assurance and yet by Faith stay himselfe upon God Isay 50.10 Who is among you that feareth the Lord that obeyeth the voyce of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay himselfe upon his God Take faith for the act of Faith apprehending the object and so we are justified by faith onely in the sight of God in regard whereof the salvation of all that truely beleeve is sure and certaine though they perhaps be not assured thereof for this is the promise of the Gospell that whosoever beleeveth on him should not perish but have life everlasting Take faith in reference to the Subject for that which doth declare our justification to our consciences and herein (a) Fides illa proprie dicitur justificans qua incumbimus in Christum ad remissionem pecca orum salutem Christus enim est adaequatuÌ„ objectuÌ„ fidei quatenus fides justificat fides enim non alia ratione justificat nisi quatenus aâ—prehendit illam justitiam propter quam justificamur illa autem justitia non est in veritate alicujus axiomatâ—s cui assensum pâ—aebemus sâ—â— in Christo solo qui factus est pro nobis peccatum ut nos essemus in ipso justitia 2 Cor. 5 21. fides ista justificans sâ—a natura producit atque adeo conjunctam secum habet speciaâ—em ac certam persuasionem de gratia ac misericordia Dei in Christo Ames Medul Theol. lib. 1 cap. 27. de Just faith cannot not be said properly to justify for this is an effect of justifying faith There are two degrees of justifying Faith the one being a lively assent to the promise of the Gospell the other a sound application thereof to our selves by the former as being the condition of the promise we are justified in the Court of Heaven by the latter in the Court of our owne conscience which is not properly called justification but the application of justification for a man must first be justified in the sight of God before he can be perswaded in his conscience of his justification otherwise his perswasion is a false perswasion and a meere delusion By the former we are justified before God by the latter we are perswaded in our conscience and in some measure assured of our justification For the further clearing of this distinction of Faith let us consider the differences betweene the two degrees by the former as I have said we are justified before God in the Court of heaven by the latter we are justified in the Court of our owne Conscience by the former we are justified properly by the latter we are assured of our justification I take this assurance to be an act of experience flowing from justifying Faith Of the justification which we have by the first degree which is properly so called there are no degrees (b) Justitia nobis imputata persecta aequalis est in omnibus credentibus Wolleb Compend Theol. lib. l.c. 30. but of that which we have by the second degree which is not justification but the assurance of it there are degrees according to the measure of Faith of necessity we must hold this distinction
Law (k) Heb. 10. Lex dicitur umbram habuisse non ipsam rerum imaginem nec potuisse accedentes perfectos facere non portuisse auferre peccata mundare conscientiam Deum hostias oblationes noluisse nec ei placuisse quod intelligi debet inordine ad justificationeÌ„ ex opere operato naÌ„ alioquin negari non potest quin ei placut rint ex obedientia devotione offerentis nam vocanntr odor suavissimus Gerhard locor tom 4. col mihi 302. Heb. 10.1.8 is said not to make the commers thereunto perfect and not to take away the conscience of sinnes or to purge the conscience and that Sacrifices and offerings he would not neither had pleasure therein God in the Law did command them Levit. 1.2 3 4. and they were oftentimes a sweete savour unto him but this place is to be understood in order to justification from the workes done God approving of them as they were done in faith as Types untill the comming of the Messiah but he could not away with them when they were done without faith and when men looked for Justification by the bare externall performance of them Whereas Pag. 43. he sayes Johns Doctrine is the bringing in of a better hope (l) Adhuc enim in eo verfatur auctor hujus Epistolae ut doceat Loviticum Sacetdorium posteriore abrogatum neque de prioris usu vel ullum adhuc verbum fecit Beza in loc Heb. 7.19 the meaning of this place may be understood by what hath beene said before Marke the opposition The Apostle speakes to those who looked for perfection by the Law in opposition to Christ and did hold to the shadowes of the Law after the comming of Christ he compares Christs Priesthood and the Levitical together shewing the perfection of the one above the other speaking here of the Leviticall Priest-hood abrogated and not of the former use of it and out of question for substance the Fathers had the same hope with us neither better nor worse of eternall life (m) Bellar. Tom. 3. de Sacrament Contr. 1. Bellarmin would have the Law to have had onely unprofitable Ceremonies from which he labours to prove that the Fathers could not be justifyed and received into Heaven before Christs comming in the flesh The (n) Caeremomae 〈◊〉 perfe crant mutiles sed superinducta in eis spes Missue non suiâ—ses man is por fidemenim in Chustiun veâ—mrum justificabantur ut nos per fidem in Christum exhibitum Tossan in loc Ceremonies by themselves were unprofitable but the hope of the Messiah shadowed in them was not a vaine thing for the fathers were justified by faith in Christ to come as we are by faith in Christ exhibited Pag. 43. We will consider saith he the difference of that repentance which was taught by the Prophets from that repentance which was taught by John First for the repentance preached by the Prephets there is a Definition of repentance which is reprehended by some and justly as comming short of that repentance which is preached under the Gospell it is this to bewaile sinnes that we have committed or emitted to for sake those that we have bewailed This definition seemeth to me to expresse to the full that repentance which was taught by the Prophets these are his words at the beginning of pag. 44. let us looke a little into them this definition is given by the (o) Paenitere est ante acta peccata de flere flenda non committere Magist lib 4. dist 14. Master of the Sentences but marke his words he saith this definition is justly to be reprehended and yet it seemes to him as he saith to expresse to the full that repentance which was taught by the Prophets Now judge whether the Prophets taught such a repentance as may upon any tearmes be justly reprehended Did not these holy men of God speake as they were moved by the holy Ghost 2 Pet. 1.21 What will follow then but that he doth in plaine termes affirme that the Holy Ghost may justly be reprehended Oh blasphemy but let us see how the repentance the Prophets taught and Johns repentance differ how Johns repentance was more then the Prophets how Johns goes one step higher He sets downe Johns repentance to be this Luke 3.3 The baptisme of repentance for remission for his appeale whether it be not better rendred unto remission of sinnes then for remission of sinnes I let it passe as not worth the while did not the Prophets preach the washing of repentance for remission of sinnes neither did they place repentance in the externall washing but in the inward purifying of the heart by Faith (p) Continuo praedicat paenitentiam conversionem ad Dominum Pellican in loc Jer. 4.14 O Jerusalem wash thine heart from wickednesse that thou mayst be saved The question will be whether the repentance John preached was a (q) Quid novi ergo a novo hoc allatum doctorevel protangelo Sane doctrinam si spectes ipsam resipiscentiae quae apud propheras nominatur recessus a malo reditus ad meliora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five reditus est quidam ad Deam quem a nobis peccata nostra se junxetant eadem est Joannis quae et Mosis er aliorum propherarun seria ad conversionem exhortatio Pelarg. quae Evang in ca. 3. Mart. quae 2. new repentance and different from that repentance which was preached by Moses and the Prophers it was Moses his whole studie how hee might bring the Israelites to true repentance and this is evident in the ninth and tenth Chapters of Deuteronomie And how often nay continually did the Prophets call upon the people to repent witnesse these Scriptures Isa 45.22 Jer. 14.22 Ezek. 18.30 Hose 14.1 Joel 2.12 Therefore also now saith the Lord Turne yee even to me with all your heart what repentance could John preach more then this Certainely Johns and theirs was one and the same Doctrine of repentance there was a difference in the manner of preaching but the doctrine was the same Repentance is a conversion or turning Now every conversion is conversant between two termes The one is called the terme from which the other to which And so in repentance that from which is our sinnes and evill life from the consideration whereof ariseth griefe and forrow and contrition That to which is God towards whom the contrite and drooping heart doth lift and raise up it selfe in confidence of mercy promised and by beleeving the remission of sinnes for Christ his sake the Mediatour from which it is manifest that contrition and faith are two proper essentiall parts of repentance Act. 14.15 And preach unto you that yee should turne from these vanities unto the living God How can we turne to God but by Faith Act. 20.21 Testifying both to the Jewes and also to the Gentiles repentance towards God and Faith toward our Lord Jesus Christ was not (r) Cum
words Peter went out and wept bitterly hath this passage Peter therefore wept bitterly he wept that he might with teares wash away his sinne If thou wilt obtaine pardon wash away thy offence with teares thus the Father (f) Tria sunt genera Baptismi quorum primum quo sordes peccatorum per regenerationis lavacrum abluuntur Secondum quo quis sanguine suo per Martyrium baptizatur Est autemtertium baptisina lachrymarum Isidor de offic eccle lib. cap. 22. sol mihi 411. Isidor Hispalensis who lived a thousand yeares agoe saith there are three kinds of baptisme or washing The first whereby the defilements of sinne are washed away by the laver of regeneration The second when one is baptized in his owne blood by Martyrdome with which baptisme Christ was like wise baptized The third is the baptisme or washing of teares To preach then that teares of repentance wash away sin is no new Doctrine and is not injurious to but doth magnifie the blood of Christ Teares being an effect flowing from the conscience sprinkled with the blood of Christ Musculus upon the first of Esay propounds this question How the Prophet exhorts men to wash and cleanse themselves seeing it is not in their power And 1 Joh. 1. The blood of Jesus Christ washeth us from all sinne He answers it thus That this (g) Hujusmodi resipiscentia causa est repurgationis non per quam sed sine qua non Muscul com in loc repentance here required is the cause of our washing or cleansing not the cause by which but the cause without which our sinnes cannot be washed away And they are said to wash away our sinnes not considered in (h) Non in reipsa intrinseca bonitate actus sed in divina acceptatione pactione ordinatione Cassand Ep. 19 pag. mihi 1110. themselves or in regard of intrinsecall goodnesse in the Act of shedding them but in regard of Gods acceptation who doth in and through Christ accept of them in regard of Gods covenant and promise in regard of his ordination who hath ordained that such as shall bee saved shall weepe for their sinnes There is a washing of Sanctification and Regeneration as well as to Justification By true repentance these benefits doe redound of beleevers First remission of sinnes Marke 1.4 John did preach the baptisme of repentance for the remission of sinnes Thus while hee intitles his booke Johns doctrine hee labours as much as in him lyeth to overthrow Johns Doctrine Act. 3.19 Repent therefore and bee converted that your sinnes may bee blotted out Secondly the favour of God Luke 4.18 The Spirit of the Lord is upon mee because hee hath annointed mee to preach the Gospel to the poore he hath sent mee to heale the broken hearted to preach deliverance to the Captives and recovering of sight to the blind to set at libertie those that are bruised to preach the acceptable yeare of the Lord Luke 15.7 Joy shall bee in heaven over one sinner that repenteth as you may see in the parable of the Prodigall The third benefit is righteousnesse before God Luk. 18.14 The Publican bewailing his condition in true repentance our Lord saith he went downe to his house justified rather than the other by (h) Uterque descendit domum sed impari fructu Publicanus vere justificatus Pharisaeus coram hominibus ranrum Areti in loc rather is meant the Publican was truely justifyed the Pharisee before men onely The Publican in the sight of God they had both their Righteousnesse the one hypocriticall the other reall who was justifyed of God So that rather must not be understood of one and the same Righteousnesse as though the difference consisted onely in this That the Publican was more justifyed the Pharisee lesse the Pharisee he justifyed himselfe before men hypocritically the other was justifyed of God which is much rather to be chosen Fourthly The gift and inhabitation of the Holy Ghost Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sinnes and yee shall receive the gift of the Holy Ghost Fifthly The hearing of our prayers 1 Joh. 3.21 22. If our heart condemne us not then we have confidence toward God And whatsoever we aske we receive of him The Sixth is Salvation and life eternall Act. 11.18 Then hath God also to the Gentiles granted repentance unto life The seventh is Freedome from temporall punishments or to be sure a mitigation of them Jonah 3.10 And God saw their workes that they turned from their evill wayes and God repented of the evill that he had said 2 Chron. 12.12 And when he humbled himselfe the wrath of the Lord turned from him that he would not destroy him altogether This is contrary to what he taught on a Fast day as I was credibly informed That we did not Fast and humble our selves for the turning away of Gods Judgements Looke well upon these particulars and consider the places of Scripture and you shall finde it no blasphemy to say repentance washes away sin Now let us see how all these benefits are attributed to repentance and how they may be said to be the fruites of it Not (i) Observandum est paenitentiae haec tribui non ratione contritionis quasi illa sit meritum quoddam ac causa remissionis peccatorum sed ratione hdei quae est essentialis pars paenitentiae Quod ergo partis quidem primatiae pro prium est illud usitata Scripturae phrasi toti tribuitur Gerhard locor Tom. 3. col mihi 428. in regard of contrition as if that were a certain merit and cause of remission of sinnes I meane the meritorious cause though as I said it is Causa sine qua non the cause without which we cannot receive them but in regard of Faith which is an essentiall part of repentance which doth apprehend Christ and in Christ doth freely receive the grace of God remission of sinnes righteousnesse the gift of the Holy Ghost and life eternall That therefore which is proper to a part it being the principall part That is by the usuall phrase of Scripture attributed to the whole Especially when as true and saving Faith and true contrition and the study of new obedience are inseparably joyned together I hope then we may use Scripture phrase without blasphemy Page 49. The latter end he sayes This doctrine workes hideous effects in the Church of God The simple people being asked how they thinke to make satisfaction to God for sin have answered by lamenting and amending Are not these simple people those that have lived the ten yeares under his Ministery they are simple indeed Aske a Childe that can say the Church Catechisme which in teaching repentance tells us Wee must have a lively Faith in Gods mercy through Christ with a thankefull remembrance of his death and he will tell you he hopes to make satisfaction by the merits of Jesus Christ We
doe not teach (k) Idololatrica est paeniteÌ„tia papistarum quam ponunt 1. in contritione 2. in confessione 3 satisfactione quaque peccata expiari putant Wolleb Compend Theol. lib. 2 cap. 3. p. 291. repentance consists first in contrition secondly confession thirdly satisfaction whereby our sins are expiated Pag. 50. At the beginning he goes on thus God people it is dying not crying will give satisfaction for sins I answer did Christs dying exclude his crying who as the Apostle saith Heb. 5.7 In the dayes of his flesh when he had offered up Prayers and supplications with strong crying and teares Was this crying and these teares excluded in point of satisfaction for sins Againe we doe not say that teares of repentance make or give satisfaction but this satisfaction of Christ is given to no man but to him in whom are teares of repentance and crying teares in true repentance is dying to sinne else what becomes of Christian mortification and therefore this crying is dying We make not teares the cause but an effect flowing from the satisfaction of Christ by Faith applyed to the soule Zach. 12.10 And they shall (l) Quis enim vere fidelium non plangit peccatis suiscausam se dedisse occisioni crucifixioni Christi hlii Dei hominis ideoque amarissime semper pii Judaei gentes Domini passionem plangunt Pellican in loc looke upon him whom they have pierced and they shall mourne for him They that by Faith looke at Christ crucified for their sins cannot but shed teares of repentance Page 50. At the latter end he propounds this question Did not the Prophets also Preach remission of sins upon true repentance If we should hold him close to his owne phrase of speech strictly taken as he doth others we may conclude out of his owne mouth To preach remission of sins upon true repentance that he speakes blasphemy against the blood of Christ without which there is no remission for as satisfaction so remission of sinnes is onely by the blood of Christ but of this by the way Hee goes on in these words I answer the Prophets must be considered preaching either the New Covenant or the Old for they preached the New also They did never Preach the Old and New Covenant in opposition to one another The Law sayes he did not could not disanull the Covenant that was made to Abraham 430. years before this place overthrowes and confutes him to his face and he alledgeth it against himselfe In the new Covenant sayes he the Prophets preached eternall remission in the Old they preached actuall remission by legall services but not eternall which remission is called by the Apostle a fleshly purifying This place concerning the Covenant made to Abraham (m) Conjungi misccri nulla ratione queunt quod non ita est a cipiendum quasi doctrina legis doctrina Evangelâ—i mutuo repugnent ita enim Dous sibi in suo verbo repugnater quod absit sed quod justihcationis modus in lege Evangelio monstratus contratie se haber aut ut nec simul stare anc misceri in unum possunt magis quam aqua ignis simul consistere in unum elemontum possunt Pareus com in loc Gal. 3.17 is not so to be understood as if the Doctrine of the Law and of the Gospell were mutually repugnant contrary to each other for so God should be repungant contrary to himselfe in his owne Word which God forbid in the least thought but in regard of the manner of justification set forth in the Law and in the Gospell So they are contrary and cannot be mixed together be made one or stand together no more than fire and water can consist together or be made one and the same element We must here againe marke the opposition betweene the Law and the promise The false Apostles did attribute the effect of (n) Proinde alrius quiddam in caeremoniis considerat nempe effectum justincationis quem illis tribuchant pseudoapostolâ— conscientiarum obligationem Calvin in loc Justification to legall ceremonies and so did lay a yoke upon mens consciences the yoke of ceremonies but what 's the meaning of the Apostle when he saith The Law cannot disanull and make the promise of none effect why the Impostors did deny salvation promised to be freely given to men and obtained by Faith and did urge the Ceremonies of the Law as necessary cessary for the obtaining thereof And so did set the Law in opposition to the Promise to disanull it which the Apostle affirmes cannot be well then the Law did not nor could not disanull the promise made to AbrahaÌ„ but the false Apostles in Pauls time would have had it so And the Prophets should have beene no lesse than false prophets if they had Preached the Old Covenant in opposition to the New And whereas he saith They did in the Old Covenant Preach Actuall remission by legall scrvices but not eternall now he sets downe what he meanes by actuall remission namely a fleshly purifying for so he saith the Apostle calls it First I answer that where there is actuall remission of sins in the sight of God there must needs be eternall Otherwise a man may be a Childe of God to day and to morrow a cast-away which is Arminianisme in the highest degree if not Popery and contrary to what himselfe hath delivered to wit that God hath pardoned all the sinnes of beleevers past present and to come I would see how he can prove this actuall remission by legall services The Scripture makes mention of no such remission And the Prophets did Preach against remission by legall services consisting onely in a fleshly purifying nay they did abhorre and cry downe the legall services of the people when they did performe them to the purifying of the flesh not having respect to the inward purifying of the heart by Faith Isa 1.11 12. To what purpose is the multitude of your sacrifices unto me saith the Lord I am full of the burnt offerings of Rams and the fat of fed beasts I delight not in the blood of Bullockes or of Lambes or of Hee Goates ver 13. Bring no more vaine oblations incense is an abomination unto me by this place you may see the Prophet Preacht against legall services as restrained to the purification of the flesh onely and did by them presse the people to looke farther to wit to the spirituall purification as ver 16. Wash ye make you cleane c. They did not preach in the old Covenant actuall remission by legall services but in reference to Christ else they should stand guilty of that which the Apostle speakes Rom. 9.31 32. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse wherefore because they sought it not by faith but as it were by the workes of the Law Certainely the Prophets never preached any righteousnesse or remission by legall services
comfort your drooping spirits against such desperate disconsolate doctrine as this meerely contrary to the doctrine of the Gospel and the true way of preaching Free Grace by Christ who will not breake a bruised Reed nor quench smoaking Flax if an an Angell from heaven preach any other doctrine beleeve him not I say againe cheere up your hearts The gates of Hell shall never prevaile against you you are rich in grace and all the pretious promises of the Gospel belong to you and all the riches of Gods mercie in Christ Jesus are yours what shall I say more I conclude God is yours Christ is yours and all is yours Now we are come to the third question laid downe in Page the 74. at the latter end Whether when Faith lies hid that wee cannot see that we beleeve by the inward Testimony of our conscience that it is possible our workes of pietie or charitie can assure us of salvation his answer is I say no and my reasons are these 1. That which makes me doubt of my Faith will make me doubt of the sinceritie of my worke 2. How is it possible I should judge my worke sincere when I cannot see I beleeve Whatsoever is not of Faith is sinne I answer there are diverse grounds which make a man doubt of his Faith different from those which make him doubt of the sinceritâ—e of his worke as through the want of apprehension whereby hee can say from his conscience that he is justified and at peace with God And in regard of spirituall desertions There is a twofold inward testimony of conscience The first is an immediate knowledge that a man doth beleeve which is by the prime and next efficient cause namely the Spirit of God called the (k) Id est eandem fidem ex ejusdem Spiritus afflatu dono Beza in loc Spirit of Faith 2 Cor. 4.13 and this is more fully set downe downe 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God The second inward testimony of conscience is the sinceritie of a mans worke whereby a Christian knowes he doth beleeve and concerning the sinceritie of the worke none can judge but a mans owne conscience whose proper office it is and this the Apostle sets downe 2 Cor. 1.12 For our rejoycing is this the testimony of our (l) Certebonam conscientiam habemus quod candide ca an misinceritate quam Dominus in nobis requiriâ— un sumus Luc. Ostand in loc conscience that in simplicitie and godly sinceritie not with fleshly wisedome but by the grace of God wee have had our conversation in the world Conscience being that privitie which the soule hath to things knowne to none but God and it selfe is able to judge of the intention of every action So that as a tree is knowne by the fruits in like manner Faith is certainely knowne by its fruits as the cause is knowne by the effect And the Apostle (m) Insallibile est signam vere râ—natorum organm a postenori valer Arett com in loc 1 Joh. 3.14 makes love to the brethren an infallible signe of a regenerate man We know that we have passed from death to life because we love the brethren So that although we cannot immediately see that wee doe beleeve yet if we find in our conscience that wee love the brethren we know by this that wee doe beleeve for as breath is a certaine signe and evidence of present life so love to the brethren of present Faith even as wee see that when the Sunne is eclipsed though the earth wants the light of it yet not the reall influence and though men see not the Sunne in the light of it they doe see it in its reall influence and vertue So although Faith may be hid in regard of the soules immediate seeing it yet it may evidently see it doth beleeve in regard of Faiths reall influences and effects love to the brethren being one and thus though Faith lies hid Charitie doth and can assure us of our salvation Pag. 75. What workes are done in Faith sayes he that the same acts may not be done in the spirit of bondage If you say indeed that the actions are the same but they differ in the end I grant it and in the efficient also but as I cannot discerne the efficient so neither can I discerne the end of my worke To this I answer I discerne the efficient by the end he that hath a discursive intellect and can make use of that reason which God bath given him can easily tell to what end hee undertakes such and such an action The end being the first thing in the (a) Finis qui ultimus est executione primus est intentione omnis intellectus operativus incipit a fine Keckerm System lib. 1. pag. 165. intention and that which first sets the minde on worke about this or that thus in temporalls so likewise in spiritualls The Christian being able to make use of his sanctified reason can easily tell the intent of his heart and the end hee aymes at especially having the word of God as a sure rule to goe by he can tell whether he loves the brethren out of any by end he hath or onely as brethren setting all other respects aside And finding this holy affection in himselfe must needs conclude it cannot bee in a man that doth not beleeve I have heard of a very godly Minister who as I take it being sicke to death was much troubled about his evidence and doubted whether he did belong to God or no at the last Well sayes he the devill shall never gull me I have one evidence will assure me without faile I am certaine I love Gods people and so gathered comfort Upon these grounds I am bold to determine the question affirmatively That although Faith lies hid for the present yet a man from workes of pietie and charitie which he findes in himselfe may have assurance that he doth beleeve and so is in the state of salvation In his conference pag. 12. he doth confesse Where unfained love to the brethren is found it may be a testimony of grace received but he objects How shall I know his answer is That unlesse we beleeve truely we cannot know we love unfainedly therefore though our love heare witnesse to our Faith before men yet our Faith beares witnesse to our love in the secrets of our heart neither can it ever appeare to bee true love that proceeds not from a heart first imbracing Christ by Faith To this I answer by my loving unfainedly I know I beleeve truely the truth of my worke being an infallible evidence of the truth of my Faith and I can trie my worke by the sure rule of the Word which will not faile and thus though I cannot see my Faith formally yet I can see it effectively I meane in