disputes in lib. 1. de Iustificat cap. 4. wrought by charitie but contrariwise charitie doth arise from faith It is then an idle dreame to suppose that charitie is inclosed in faith as a diamond is in a ring for Christ is the pretious pearle which giues life and lustre to the ring The iust liue not by loue but by faith in him It is an improper speech as our Diuines obserue to say that faith worketh by loue as the bodie by the soule the matter by the forme for the soule rather worketh by the bodie then the bodie by the soule The matter is passiue the forme actiue Secondly we say that Paul in that text faith which worketh by loue doth not intend iustification but y e whole course of a Christian aftâ—r his iustification hee shuts out of Gods kingdome nullifidians and meritmongers on the left hand nudifidians and carnall Gospellers on the right In Christ neither circumcision auaileth any thing neither vncircumcision that is to say no merit nor worshipping No religious order in the world but faith alone without any trust in workes auaileth before God On the right hand he doth exclude slothfull and idle persons affirming that if faith only doe iustifie then let vs worke nothing but barely beleeue Not so yâ— carelesse generation enemies of grace for faith is operatiue working by loue Paul therefore sets foorth in that excellent sentence the whole perfection of a Christian in this life namely that inwardly it consists in faith toward God and outwardly in good workes and loue toward our neighbours so that a man is a perfect Christian inwardly through faith before God who hath no neede of our workes and outwardly before men whom our faith profiteth nothing by loue Faith is the Christians hand Now an hand hath a propertie to reach out it selfe and to receiue a gift but it can not cut a peece of wood without an hatchet or saw or some such like instrument yet by help of them it can either cut or diuide Such is the nature of faith it doth receiue Christ into the heart but as for the duties of the fiâ—st and second table faith cannot of it selfe bring them forth no more then the hand can cut of it selfe yet ioine loue to faith and then as our Apostle â—â—ith worketh through loue performing all duties so well to man as God The propertie of true faith is to receiue in to it selfe The nature of true loue is to lay out it selfe vnto other faith then alone iustifieth apprehending and applying Christs merits vnto it selfe but it cannot manifest it selfe to other except it be ioyned with loue Shew me thy â—â—ith out of thy workes And thus as you see that inward worke of iustification is ascribed in holy Scripture to faith onely but outward workes of sanctâ—fication holinâ—sse and righteousnesse to faith and loue ioyntly I refâ—â—re the distressed soule to the comfortable Commentaries of Mâ—rtin Lâ—â—â—er vpon the Galathians and the curious Diuine to Doâ—tor Abbot his Apologie for the reformed Câ—tholike Tiâ— Iâ—â—tiâ—ication For I will ingenuously confesse that my conscieâ—â—e was neuer quieted more then in reading the one and my curiositie neuer satisfied more then in examining the other Though I bestoâ— all my goods to â—eed the poore â— Mâ—rcifull workes are pro sacriâ—iciâ—s imâ— prae sacriâ—iciâ—s accepted of God as sacrifice Heb. 13.16 yea more then sacrifice Hosea 6.6 I will haue mercie not sacrifice To be mercifull is the sole worke common to man with God It is then an higher step of perfection to distribute goods vnto the poore then to spâ—ake with the tongues of men and Angels or to be furnished with all varietie of knowledge yet Paul saith If I bestow my goods all my goods not vpon the rich but vpon the poore to feede not to feast them and had not loue it profits me nothing Where note fiue degrees of this amplification the first is to giue for most men as it is in the prouerbe are better at the rake then at the pitchforke readier to pull in then to giue out The second is to giue not another mans but our owne goods If I bestow my goods According to that of Salomon Ecclesiastes 11.1 Cast thy bread vpon the waters Paâ—is si tuus qui tuus The third is all our goods not some small portion or great summe but all according to that of Christ If thou wilt be perfect sell all that thou hast and giue it to the poore The fourth is to giue not to the rich but to the poore Frange panem esurienti saith the Prophet Deale thy bread to the hungry The last is to giue to the poore not superfluously to feast but necessarily to feede them If a man performe this and more then this out of vaineglorious ostentation or idle prodigalitie not out of loue to Christ and compassion of his members it were but so much as nothing Though I gaue my bodie to be burned Loue is seene more in deedes then in words and in suffering more then in doing and of all suffering death is most terrible and of all kindes of death burning is most fearfull Here then are many degrees in this one speech as Interpreters obserue first si tradidero not if I be forced but if of mine owne accord I giue my bodie to be burned as it is said of Christ he gaue himselfe for vs a sacrifice Secondly si tradidero corpus if I suffer losse not of goods onely though that be very commendable Heb. 10.34 Ye suffered with ioy the spoiling of your goods But affliction in body which is far dearer then our wealth as the father of lies in this truly Skinne for skinne and all that euer a man hath will hee giue for his life Thirdly Sâ—traâ—â—dero corpus meum if I giue not onely the body of my child though a woman is highly magnified for such an act in the 2. of Maccabees 7. but my hod not onelie flesh of my flesh but flesh which is my flesh not onely to suffâ—r a naturall death but a violent and of all violent the most terrible to be rosted yea consumed in the fire If any suffer all this and want charity to particular persons espâ—cially toward the common body of the Church it is no better or rather indeed worâ—e then nothing I beseech you therefore by the mercifulnesse of Gâ—d whatsoeuer you speake whatsoeuer you study whatsoeuer you doe whatsoeuer you suffer let all be done in loue Vniuersa inutilitèr habet qui vnum illud quô vniuersis vtatur non hâ—bet Vnprofitably quoth Augustine hath he all who wants that one whereby he should vse all As the same father in another place QuaÌ„ta est charitas quae si desit frustrà habentur caetera si adsit rectè habentur omnia How great is loue for if it be wanting all other graces lose their grace but if present all are profitable So the text
Gods vnspeakable loue who sent his Sonne his first begotten onely begotten Sonne whom he loued as himselfe The very character and brightnes of his glory to deliuer vs his seruants vndutifull as vnprofitable from the hands of all our enemies If thou hast any feeling of these mysteries any faith be it so small as a graine of mustard seed euermore reioice in the Lord. For thy sanctification also many men in a reprobate sense doe not call vpon God cannot call vpon God Whereas he hath giuen thee grace to pray with the congregation publikely with thine owne family priuatly with thy selfe secretly giuing thee grace to feele thy sinnes and to be sorie for the same reioice for these good benefits in possession and againe reioice for those mercies of God in expectation for that most excellent and etâ—rnall weight of glory which he hath laid vp and in that day will giue to such as loue his appearing Let vs euermore reioice in this hope saying with Habacuk I will reioice in the Lord I will ioy in the God of my saluation Faith is the mother of our reioicing in the Lord for Christ dwelleth in our hearts by faith and faith is by hearing of the word spirituall ioy then is increased by reading hearing meditating on holy Scriptures I haue spoken vnto you these things that my ioy might remâ—â—ne in you Luke 24.32 Did not our hearts burne within vs while he talked with vs and opened vnto vs the Scriptures It is increased also by good life For as sin doth grieue the spirit so good workes on the contrary cheere the soule Prouerbs 21.15 It is ioy to the iust to doe iudgement Here the Gospell and Epistle parallell for the way of the Lord is prepared especially by faith and repentance Now poenitens de peccato dolet de dolore gaudet He that is a good man sorroweth in his sinnes and reioiceth in his sorrow and that he may doe this he must reioice in the Lord wherefore be not carefull for that which is worldly but make your patient mind knowne vnto men and let your petitions bee manifest vnto God And the peace of God which passeth all vnderstanding keepe your hearts and minds through Christ giuing you many ioyes in this life to the end and in the next his eternall ioy without end Amen The Gospel IOHN 1.19 This is the record of Iohn When the Iewes sent Priests and Leuites from Ierusalem to aske him What art thou THis Gospell is a dialogue betweene certaine Priests and Iohn the Baptist. The Priests inquire after his person and place cariage and calling Their interrogatories are fiue the which are answered by S. Iohn seuerally shewing and that directly both what he was not as also what he was not Christ not Elias not the Prophet but the voice of a Crier in the wildernesse The first question is Who art thou Quis ego sum is the question of a good man Tu quis es of an enuious He that hath a bad house gads abroad The wicked are busie Bishops in other meÌ„s diocesses A true saying in it selfe but vpon this text a false glosse for it belonged vnto the Priests office to mannage the businesse of the Church and exactly to know what euery Prophet was And albeit Euthâ—mius is of opinion that the Iewes herein malitiously disabled their knowledge yet it is more probable that they made this question to see whether he was Christ. For as we readâ— Luke 3.15 All men mused in their hearts of Iohn if he were not the Christ and our Sauiour told the Iewes plainly that they for a time reioiced more in Iohn who was but a candle then in himselfe who was the Sunne of righteousnesse and light of the world and albeit these messengers vttered not so much in word yet assuredly they harboured such a conceit in their hearts therefore Iohn answering their intention rather then their question acknowledged ingenuously that he was not the Christ. In which answere obserue the matter and the manner In the matter he confessed the truth denying himselfe where note his modesty and acknowledging Christ to be the Messias where note his constancie Fortè saith Gregory graue non est gloriam honorem non petere sed valde graue est non eum suscipere cum offertur It was then great humility to refuse this honour which not onely the people but also the Priests as it should seeme were ready to cast vpon him hereby teaching vs in all our actions to seeke not our owne but Gods glory saying with this holy Baptist he must increase but we must decrease The constant resolution of Iohn is also remarkeable confessing Christ freely not only before the multitude but also before the Leuites and Pharisies men of great learning and no lesse place in the Church and such as he might well suspect would call his preaching into question But the maner of his confession exceeds far the matter hee confessed and denied not and said plainly I am not Christ. The which words are not superfluous and idle for euery tittle of the Scriptures hath his worth and weight Such repetitions are vsuall in the Bible to set out things more fully as vanity of vanities vanity of vanities and all is vanity Returne returne O Shulamite returne returne O earth earth earth heare the word of the Lord. By this iteration then of one and the same thing S. Iohn shewed how vnwilling hee was to rob Christ of that honour which onely belongâ—d vnto him When Cornelius fell downe at Peters feet and would haue worshipped him Peter instantly tooke him vp saying Stand vp for euen I my selfe am a man When the men of Lystra would haue sacrificed vnto Paul Barnabas they rent their clothes and ran in amóg the people crying We are euen men subiect to the like passions that yee be When that other Iohn would haue worshipped the glorious Angell who shewed him his reuelation he said vnto Iohn See thou do it not for I am thy fellow seruant so carefull are Gods children in all ages to giue God the things appertaining to God honour to whom honour feare to whom feare diuine worship to whom diuine worship belongeth Here wee may iustly condemne the Papists in giuing that kind of worship to the crosse which is onely due to Christ. If a man should aske them whether the crucifix were Christ I hope they would answer with Iohn and deny and confesse plainly that it is not the Christ. Giue then to the crucifix the respect due to the crucifix reseruing to the crucified that honour which onely belongs to the crucified If a man should aske the bread in the Sacrament What art thou it would answere plainly with Iohn in such language as it can I am not the Christ approuing it selfe to our sight and taste that it is a morsell of bread a
other presuming too much vpon Gods mercie Euery man is naturally like Simon the Sorcerer Act. 8. conceiting himselfe to be some great man as Martin Luther said All of vs haue a Pope bred in vs an opinion of our owne workes albeit there be in vs no reall vertue no true substance yet Narcissus like we are inamoured with our owne shadowes and this is the Serpents head the beginning of all euill Omnium iniustitiarum est ferè sola causa iustitia Wherefore we must labour euerie day to dig downe this high mountaine we must descend that wee may ascend as wee fell by ascending so wee must be raised by descending Beda wrote of the Publican Appropinquare noluit ad Deum vt appropinquaret ad illum Hee that will not be a mountaine in Christs way must not be a mount-bank of his owne vertue but leuell himselfe euen with the ground working his saluation in feare and trembling The second kinde of mountaines are such as raise themselues vpon meere presumption of mercie boasting of a shorter cut to heauen then either the good works of Papists or good words of Puritanes abusing that sweete text of Paul Where sinne aboundeth there grace superaboundeth Indeed where sinne is felt and grieued for theâ—e Gods grace is greater then our sinne both in imputation and effect for our sinnes are finite whereas his goodnesse is infinite the salue is greater then the sore Non peccantis merito sed superuenientis auxilio But when we draw iniquitie with cords of vanitie and sinne as with cartropes when wee speake good of euill and euill of good when as without any remorse we sin presumptuously when as we fall not forward as Abraham and Ezechiel but backward as old Eli and the Iewes who tooke Christ then assuredly the more sin the lesse grace Shall wee continue still in sinne that grace may abound God forbid Yea God hath forbidden it enioyning vs to bee holie as hee is holie that being deliuered out of the hands of all our enemies wee might serue him in holinesse and righteousnesse all the daies of our life A man is deiected and made a valley two waies in regard of his Great faults Little faith The voice of the Crier must pronounce Gods proclamation and generall pardon for the one and applie it in particular for the strengthening of the other The fift and last question of the Pharisies is Why baptizest thou then if thou be not the Christ neither Elias nor the Prophet Vnto which Iohn answered I baptize with water c. This last interrogatorie was the first in their intention for the Pharisies had a tradition that none might baptize but Christ or some great Prophet and therefore they did first aske craftily whether hee were Christ or a Prophet and then hauing vndermined him thoroughly with what authoritie doest thou baptize being neither Christ nor Elias nor a Prophet S. Iohns answere is opposite but apposite I am a Minister but not a Messias I giue the outward signe but Christ is he who doth giue the inward grace I baptize you with water but hee that commeth after me shall baptize you with the holy Ghost and fire In which he compareth the ministerie of man with the power of God the outward baptisme with the spirituall baptisme where of the first is done by the hand of man the other is peculiar only to Christ. The comparison is not as the Papists imagine betweene the baptisme of Iohn and Christ but betweene the person of Iohn and Christ for the baptisme of Iohn and Christ are one both in effect and authoritie for Iohns baptisme was not of his owne deuising but of Gods institution as hee sheweth his commission in the first of Ioh. 33. He that sent me to baptize with water c. a text which hath made Bellarmine contradict himselfe twice in one page For whereas he first had set downe peremptorily that Iohn instituted his owne baptisme now hee confesseth honestly that God was author of it for the matter in generall but not for the manner in particular and yet after long search hee cannot finde in what rite Iohns baptisme differs from Christs It is an axiome deliuered in their owne schoole that there are but two things essentiall in Baptisme verbum elementuÌ„ the outward element of water and inuocation of the blessed Trinitie So S. August Accedit verbum ad elementuÌ„ fit sacramentuÌ„ Other things are required in a SacrameÌ„t circumstantially not substantially Now Bellarmine out of this text grants that Iohn vsed the right element for he saith I baptize you with water and out of Ambrose cites against himselfe that Iohn inuocated the sacred Trinitie Father Sonne and holie Ghost Ergo. the baptisme of Iohn and Christ are one for essence so likewise one in effect for Iohn preached the baptisme of repentance for the remission of sinnes Ergo forgiuenes of sinnes is by the baptisme of Iohn so well as by the baptisme of the blessed Apostles as Augustin Basil. Greg. Nyssen out of that text obserue neither doth the Cardinal disauow their glosse though the Councell of Trent hath denounced anathema to such as hold baptismum Ioannis habuisse eandem vim cum baptismo Christi â— let Matthaeus Tortus if he can vnloose this wedge for his Master I feare that ouerthwart Diuine so little that I say with Luther Hunc noduÌ„ neque soluunt neque soluent vnquam omnes papicolae in vnum Chaos confusi The Scripture makes no difference betweene Iohns and our baptisme but this only that we baptise in Christum passum râ—suscitatum whereas Iohn baptised in Christum passurum resurrecturum See Epist. Dom. 17. post Trin. The Epistle GALAT. 4.1 I say that the heire so long as he is a child differeth not from a seruant c. IGnorant people behold rather an Image well painted then a booke well written and are sooner perswaded with plaine similitudes and familiar examples then with subtill reasons and accurate discourses Our Apostle therefore after hee had vsed for his purpose namely to proue that iustification is not by the law but by faith in Christ the comparison of a mans will of the prison of the schoolemaster in the former Chapter addes also this of an heire wherein as in euery similitude two points are remarkable the proposition vers 12. reddition in the rest In which our twofold estate must bee considered of Thraldome vâ—der Moses Freedome by Christ when the lawes tyrannical gouernement ends and that is Two maner of waies as Interpreters out of the text 1. By the coÌ„ming of Christ in the flesh once at the fulnes of time vers 4.5 2. By the coÌ„ming of Christ in the spirit daily vers 6.7 In his firstcomming note the Fact vers 4. and in it the Giuer God whose good wil appeares in bestowing
by their example to bee solicitous for the good of the corne to come to Christ and to pray that faithfull labourers may be sent into Gods haruest Paul was grieued because some cockle grew in Philippi Dauid was grieued because the Heathen had broken into Gods inheritance Christ was grieued because Gods house was made a denne of theeues and so Christians in our time should bee grieued because Satan hath sowed such offences and scandals among the professors of the Gospell Secondly this parable makes against the Brownists in their criticall doctrine hypocriticall coÌ„uersatioÌ„ It condemnes their doctrine for there was is and euer shall be darnell in Gods field tares among wheate bad among good in the visible Church I confesse the Church militant may be called the suburbs of heauen our Sauiour here termes it the kingdome of heauen because the King of heauen doth heauenly gouerne it with his holie word and blessed Spirit but it is not heauen in heauen it is but heauen on earth and therefore in this heauen are many fire-brands of hell the children of the wicked whose end is damnation and vtter confusion in vnquenchable fire Wee may not therefore leaue Gods flower because there is some chaffe neither breake Gods net because there are some baggage fish neither depart out of his house because there be some vessels of wrath neither runne out of his field because there growes some cockle but as Augustine determined against the Donatists accurately Non propter malos boni deserendi sed propter bonos mali tolerandi We must not forsake the good for the bad but rather tolerate the bad for the good Almightie God would haue spared a whole citie for tenne good mens sake let vs not then condemne a whole Church for tenne wicked mens companie Ecclesiam tenco â—lenam tritico palea emâ—ndo quos possum tolero quos emendare non possum fugio paleam ne hoc sim non aream ne nihil sim In Gods house there are not onely vessels of gold and vessels of siluer but also of wood and of earth and some to honour and some to dishonour It is our dutie to striue that we may be golden vessels and as for earthen we must leaue them to God in whose hand is a rod of iron to breake them in peeces like a potters vessell I will say to the Brownist as Augustine to the Donatist Accusa quantis viribus potes si innocentes fuerint nihil eis tanquam frumentis oberit ventositas tua si nocentes non debent propter zizania frumenta deseri accusa quantum potes vinco si non probas vinco si probas si non probas vinco iudice te ipso sin probas teste Cypriano qui docuit horreum non esse deserendum ob paleas Hee might haue said teste Christo commanding here Let both grow together vntill the haruest Wee may not iudge before the time calling out of our immoderate zeale for fire from heauen to consume the tares but expect hell fire to burne them vp and that for two reasons especially that the bad may be conuerted and the good exercised Omnis malus aut ideo vinit vt corrigatur aut ideo vt per illum bonus exerceatur He that is now cockle may proue by Gods especiall grace corne weed not the field therefore presently lest while ye gather the tares ye plucke vp also the wheat Saint Peter was an apostate S. Matthew a Publican Zacheus an oppressor Paul a Saul Iustin Martyr was a Gentile Saint Augustine a Manichee Martin Luther a Monke Tremellius a Iew Leo Africanus a Mahumetan if all cockle had then been rooted vp at the first Gods field would haue wanted much good wheat the Church manie good men yea all men for Adam in Paradise was a tare when he disobeied Here the Gospell and Epistle meet againe For if we may not root vp the tares it is very requisite that we put on tender mercy kindnesse humblenesse of mind meeknesse long sufferance forbearing one another and forgiuing one another c. Againe the cockle must grow for the cornes exercise There must be heresies among you that they which are approued among you might be knowne If Arius had not bin borne qui posuit cum Trinitate personarum Trinitatem substantiarum and Sabellius on the contrary qui posuit vnitatem personae cum vnitate essentiae the questions about the blessed Trinitie would neuer haue been determined so sufficiently by those great lights of the Church Athanasins Augustine Hilary c. If superstition had not a long time growne in Gods field among thâ— wheat principles of the true religion especially the point of iustification by faith onely would neuer haue been so well vnderstood If Anabaptists and Brownists had not contended against the Church it would haue gone worse with the Church as Augustine said of Rome Maegis nocuit Romanis Carthago tam cito euersa quà m priùs nocuerat tà m diù aduersa The counsell is good Sic viue tanquam inimici semper te videant for the Church as Christ must suffer and ouercome in medio inimicorum in the midst among all her enemies Psal. 110.2 Secondly this makes against the Brownists in their hypocriticall conuersation It is said here that so soone aâ— the malitious man had sowne tares among the wheat hee went his way Not that he departs from hypocrits and heretikes but he putteth on another face when hee doth a worke of darknesse he transformes himselfe into an Angell of light He is no more blacke nor browne but a white diuell saith Luther And therefore when it is obiected against the conformable Clergy that heretikes and schismatikes are graue men and good men our answer may be that the diuell is now gone rauening wolues are in sheeps clothing Tares are so like good corne that they cannot be discerned vntill the blade spring vp and bring forth fruit Fitches haue many fetches hypocrites are like Goodwin sands in dubio pelagi terraeque neither of both and either of both as occasion shall serue Gentilem agunt vitam sub nomine Christianô They play the Turkes vnder the names of Christians oues visu vulpes astu there is no more diuell appearing but all is now the spirit of God and secret reuelations euen from heauen Thirdly this parable makes against the Papists in the question of their religions antiquity putting to death of heretikes Purgatory We protest and that vnfeinedly that no Church ought further to depart from the Church of Rome then she is departed from her selfe in her florishing estate Shew then say the Papists in what age the tares were sowen among the wheat When and where purgatory praier for the dead indulgences auricular confession and other new tricks of Popery crept into the Church Answere is made for vs here by Christ While
and haue not charitie I am nothing gather two conclusions against vs the first is thâ—t true faith may bee without loue the second that faith alone without good workes is nothing worth in the businesse of our iustification To the first answere is made that the speech of Paul is not a categoricall proposition but an hypotheticall supposition if it were possible that all faith should be without good workes it were nothing Secondly Paul here speakes not of a iustifying saith of that faith of beleeuers which is common and generall but of the speciall gift of faith to worke miracles of which our Sauiour in the Gospell If yee had faith aâ— much as a graine of mustard seâ—de and should say vnto this mulbery tree Pluck thy selfe vp by the rootes and plant thâ— selfe in the sea it should euen obey you This hee said vnto the beleeuing Apostles and therefore cannot bee construed of a sauing faith but of a miraculous faith and so S. Ambrose notes vpon this text to doe wonders and to cast out diuels by faith is nothing worth except a man be an earnest follower of good conuersation Our Diuines acknowledge that euery kind of faith is not ioyned with loue for there is a dead â—aith and there is a liuely whereby Christ liueth in vs we in Christ. There is a faith of diuâ—ls and a faith of Gods elect There is a faith whereby the beleeuer shal neuer perish and there is a faith whereby some beleeue for a time and in the day of temptation fall away There is a faith which the world destroyeth and a faith which is our victorie by which a Christian ouercomes the world There is a faith whereby wee beleeue there is a God and there is a faith whereby we beleeue in God according to these differences of faith in Scripture there is a faith without workes and there is a faith which worketh by loue We say then of the faith of Gods elect whereby we beleeue in God to which the promise of iustification and eternall saluation is made that is a faith which cannot be separated from charity but wheresoeuer it is there is loue ioyned with it bringing forth the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of God Inseparabilis est bona vita à sidâ— qua per dâ—â—e iionem operatur imò verò ea iâ—sâ— est bona vâ—â—â— saith Aâ—gustine according to that of Irenaeus to beleeue is to doe as God will and therfore Beza translates here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not omnem fidem but toâ—â—m â—idem implying not all kinde of faith but all faith of this kinde to worke miracles as if Paul should argue thus If a man could worke neuer so many miracles and faile in his morals he should be nequâ—m nequam is nequiâ—quam as our Apostle speakes a nothing The second conclusion gathered out of these words against vs is that faith alone without charitie nothing auaileth to iustification Our answere is that albeit faith is not solitaria yet in our iustification it is sâ—la euen as the eye in regard of being is neuer alone from the head yet in respect of seeing it is alone for it is the eye onely that doth see So saith subsists not without other graces of God as hope loue c. yet in regard of the act of iustification it is alone without them all For the further opening of this hard point you must vnderstand that separating of things one from another is either real in the subiect or mental in the vnderstanding real separation of faith and charitie wee wholly denie For Bellarmine confesseth expressely that Luthâ—r Melanâ—thon Chemnitius Caluin and other learned Protestants haue taught that good workes in sâ—me sort be necessarie to saluation and that there is no true â—aith vnlesse it bring forth good workes and be conioyned with charitie Separation mental in vnderstanding and consideration is either negatiue or priuatiue Negatiue when in the vnderstanding there is an affirming of one and denying of another Priuatiue when of things that cannot be separated indeed yet a man vnderstands the one and omitteth to vnderstand the other As for example though light and heate cannot be sepaâ—ated in the fire yet a man may consider the light and not the heate so then in our iustification wee doe not negatiuely separate other graces from faith as if faith existed alone without hope and loue but priuatiuely making them effects and consequents not concurâ—ing causes of our iustification Our assertion is faith considered without hope and charitie that is hope and charitie not considered with it doth iustifie Christ Iesus is our husband and we are his spouse now the Bridegroome must bee â—lone with the Bride in his secret chamber all the seruants and the familie being put apart afterward when the doore is opened and he commeth foorth into the waiting roome then let all the seruants and handmaids attend then let hope doe her office let loue doe the duties of loue then as S. Peter exhorts ioyne vertue with faith and with vertue knowledge and with knowledge temperance c. The Papists obiect that loue is the life of faith All faiths actiuitie proceedes only from charitie and without which our â—aith is dead So the Scripture plainly that in Christ neither is circumcision any thing neither vncircumcision but faith which worketh by loue Cardinall Bellarmine reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passiuely wrought by loue disagreeing herein from all the Fathers and that which becomes him worse from the vulgar Latine to which all Papists are tied by the Councell of Trent as also from the Rhemish translation in Enlish which hath as our Testament worâ—eth actiuely for they foresaw this absurditie that if they should haue translated faith wrought by loue then it would haue followed that loue must needs be before faith whereas all of them acknowledge faith to be before loue according to that of Augustine Faith is giuen first by which wee obtaine the rest and Altissiodorensis in his golden Summe saith that faith hope and charitie are a created trinitie resembling the three diuine persons vncreat For the Sonne is begotten of the Father and the holy Ghost proceeds from both so stedfast hope is bred of faith and loue doth issue from them both And Bellarmine cites often in his workes out of Augustine Domus Deicredendo fundatur sperando erigitur diligendo perficitur The foundation of Gods house in our soules is faith the walles hope the roofe charitie The Prophet in a vision saw the transgressor against the transgressor and the destroyer against the desâ—royer So the schoolmen oppose the schoolmen and their Champion Bellarmine fights against Bellarmine For if faith be the foundation of all other vertues as himselfe writes lib. 1. de Rom. pont cap. 10. then it is not as hee