in the state of grace hee is for all that faith of his a meere naturall man still And therefore that faith which they speake of going before iustification is not freed from the imputation of sin whereas that sauing faith whereof St. Augustine speaketh is that which doth actually not dispose vnto but possesse a man of the state of grace which is the verie state of iustification as we shall see in the due place hereafter Therefore Popish preparation vnto iustification is nothing else but meere Pelagianisme both Pelagians and Pontificians ioyntly holding that all workes done without or before iustification are no sins CHAP. III. The Catholicke faith touching preparation to iustification THe Romish faith concerning such preparatorie workes to iustification the Catholicke faith of Christs Church doth renounce and disclaime as hereticall and antichristian for these reasons First because the holy Scriptures teach no such thing but the cleane contrarie The Scriptures teach no merit of Congruitie they teach not that free will being stirred vp and helped by I wot not what first grace a man is thereby disposed to receiue iustification but the flat contrary Ioh. 1. 12. As many as receiue Christ and such are they as beleeue in him are made the Sonnes of God But doth not this grace come by some disposition in mans nature as by his free will assisted and so cooperating with the grace of God for the attaining of iustification No such thing For verse 13 Christ teacheth that those Sonnes of God are borne not of blood nor of the will of the flesh nor of the will of man but of God Where note a direct opposition betweene Gods grace and mans will in the worke of Regeneration or Iustification mans will being by a negatiue vtterly excluded from any copartnership with God Not of the will of man but of God So Titus 3. 5. Not by workes of righteousnesse which we haue done but according to his mercie he saued vs c. Where all humane workes going before Iustification all merits of congruitie are excluded from disposing a man to receiue iustification for not by the workes of righteousnesse which wee haue done but according to his mercie hee saueth vs. And Rom. 4. 5. To him that worketh not but beleeueth on him that iustifieth the vngodly his Faith is counted for righteousnesse Note God iustifieth the vngodly therefore not the righteous not the meritorious by Congruitie vnlesse vngodlinesse and sinne can merit iustification at Gods hand as St. Augustine said of Adams sinne Foelix culpa quâ— talem meruit Redemptorem It was a happie sinne that merited such a Redeemer Whereas besides some places of Scripture which they peruert to their purpose they obiect the examples of the Eunuch Acts 8. and of Cornelius Acts 10. by which they would proue their workes of Congruitie as Vega alledgeth them Vega may remember what he said in another place before where hee produceth St. Augustines authoritie to proue that these two were true beleeuers before the Apostles came and preached vnto them which also Vega himselfe subscribeth vnto confessing that these two had grace and faith before sauing onely the difference is in the acception of grace and faith wherein the Pontifician egregiously equiuocateth the true nature whereof wee shall hereafter discouer But say that neither the Eunuch nor Cornelius before they were instructed by the Apostles had the grace of iustification doth it therefore follow that those workes of theirs did by Congruity merit iustification at Gods hands or that they were thereby prepared to iustification Why did not then Esau's teares merit the blessing ex congruo or why did not Ahab's repentance merit by Congruity not onely a repriuall of punishment but an absolute pardon of his sinne for they did quantum in se fuit as much as in them lay Or else according to Romes doctrine God must be vniust or at least wanting in his natiue goodnesse For further cleering of this point come we to the ancient Fathers to whom also this doctrine of merit of Congruity and of Condignity was altogether vnknowne This Vega himselfe is forced to confesse where making this obiection Why did the Fathers saith hee no where vse this distinction of merit of Congruity and Condignity to which he answereth If all things which neuer were in vse among the Fathers are to be condemned we shall be forced to condemne many things which all Catholickes now receiue And the Philosopher should haue said in vaine Scientias fieri per additamenta that Sciences are brought to passe by addition But he addeth Neither are we to grant that this distinction of merit of Congruity and Condignity was altogether vnknowne to the Fathers They acknowledged the things although they vsed not the termes saith Vega seâ—ing they diuersly vsed the word of Merit as either strictly or largely whereof we shall speake more largely hereafter In the meane time let vs see what workes of preparation the ancient Fathers taught or inioyned as necessarie to dispose a man to iustification by way of merit taken in the largest sense as Vega at least would haue it But before we come to set downe the ancient doctrine of the Church concerning this point I must premonish the Reader seriously to note this one thing in the Fathers That when they speake of grace and faith whereby a man is iustified they meane nothing else but sauing grace and iustifying faith not now preparing a man vnto but actually placing and possessing him in the state of iustification and saluation They meane nothing lesse than any such first grace preparatory and euen common to wicked men which neuer come to partake of the second grace as the Romanists doe teach The Fathers admit of no such meane betweene sauing grace and faith and betweene sauing faith and iustification betweene any first second grace as differing in kinde but vnderstand one sauing effectuall grace Indeede St. Augustine speaketh of a first and second grace but by the first he meaneth that of iustification by the second that of sanctification differing no more but as the roote and the branch the tree and the fruit Or St. Augustine acknowledgeth no other first grace but that which is giuen to the elect in this life saying Coronat in nobis Deus dona misericordiae suae sed si in ea gratia quam primam accepimus perseueranter ambulemus God crowneth the gifts of his mercie in vs but if in that first grace which we haue receiued we walke with perseuerance Ambrose saith He that dare preach that the grace of God is giuen according to mens merits preacheth against the Catholike faith Therefore this doctrine of merit of congruity was no Catholicke doctrine in Saint Ambrose his dayes nor doth he meane any other grace but that of iustification All the preparation this holy man alloweth is where he saith Duce Deo venitur ad Deum by God leading vs we come vnto God And St.
in mouing the vnderstanding and the will to â—mbrace Christ is no weake and common worke but a worke of power in loosing the workes of the Diuell that strong man Fourthly because mans will doth not cooperate with Gods grace as a co-agent and fellow-worker in the first act of mans conuersion but Gods grace is the Agent and mans will is the Patient that effectually calleth and wee effectuously come that strongly drawes vs and we by the vertue thereof sweetly not compulsarily freely not frowardly and not now passiuely but actiuely do runne after Christ as St. Augustine saith The will to beleeue God worketh in man and in all his mercie preuenteth vs. And againe If we be drawn to Christ then we beleeue vnwillingly But none can beleeue vnlesse he be willing for he is drawne to Christ to whom it is giuen to beleeue in Christ. He is the mightie Agent in conuerting vs and wee thereby become meeke Patients in being conuerted Turne thou me saith chastised Ephraim and I shall bee turned Thou art the Lord my God Surely after that I was turned I repented and after that I was instructed I smote vpon my thigh c. And it is a thing not vnworthy the obseruation that euen in their vulgar Latine Translation which they preferre before all others yea before the originals themselues wheresoeuer any is exhorted to conuersion to God the Verbe is alwaies put in the passiue signification as Conuertere or Conuertimini Be thou Conuerted or be ye Conuerted and neuer in the actiue Conuerte te or Conuertite vos Conuert thou or Conuert you your selues which might sufficiently conuince all Pontificians that the worke of our conuersion is not a matter of cooperation shared betweene mans will and Gods grace but passiue in vs and actiue in God Hee conuerteth by his grace and wee are thereby willingly conuerted Contrary to the Trent Doctrine saying That a man is disposed by grace to conuert himselfe Fiftly because the whole glorie of our conuersion to Christ is to bee ascribed to Gods grace alone not as the Trent Fathers professe in a few Hypocriticall words while they deny it in the maine dint of their doctrine but in sinceritie and truth without equiuocation of any merit of congruitie in vs preparing and disposing vs to be capable of iustification Finally because they ranke faith among those other workes of preparation as if it had no other hand in the worke of iustification but onely as a disposing cause So as a man may haue faith before he come to be iustified yea and such a faith also as a man may haue it and yet neuer attaine to iustification Contrary to St. Augustine Iustificatio ex fide incipit Iustification beginnes at faith as hereafter more fully For these causes the Catholicke faith abhorreth the Romane-Catholicke-doctrine touching their preparation to iustification But say some who may claime kindred either with Pelagians or Pontificians although the merit of congruitie bee not admitted as an inducement to iustification yet there are some workes required of vs as matter of preparation to faith in Christ which though it bee not meritorious yet it is acceptable to God For example Repentance is a worke necessarily proceeding and so preparing a man to faith in Christ which Repentance being in vs before faith in Christ it is notwithstanding acceptable to God Indeede I deny not but the Pontifician forge can affoord vs such scoria enough But what Repentance is this A true Repentance say they It had neede if it bee acceptable to God Wherein consists it It is say they a sorrow for sinne past and a purpose of amendment for the time to come But is this sufficient to true Repentance Yes say they Ahab and the Nineuites repented and was not their Repentance true sith God accepted it and thereupon reuoked or at least reiourned the sentence denounced Indeede Ahabs Repentance was a true hypocriticall Repentance so the Nineuites Repentance was a true carnall Repentance as the faith of diuels is said to be a true faith which the Pontificians challenge for their onely true faith Is this true faith therefore acceptable to God But was the Repentance of Ahab and of the Nineuites acceptable to God because God for the present forbore to punish them It followes not because God forbare them that therefore their Repentance was acceptable to him For how can the action bee acceptable when the person is not But their persons were not acceptable to God For Ahab was a damned Idolater and a most wretched wicked person who had sold himselfe to the diuell and the Nineuites were heathenish infidels out of Christ. But till wee be in Christ our persons are not accepted of God for in him only God is well pleased And before faith in Christ wee are not in Christ therefore before faith in Christ no action of ours is acceptable to God yea no way acceptable not onely as these would haue it not acceptable to saluation as such obiecters themselues confesse but not acceptable towards it as these affirm For while we are out of Christ all our actions are abominable before God much lesse acceptable to him And so much the more abominable they bee and so much the lesse acceptable by how much the more wee esteeme them acceptable or endeauour to please God by them As God himselfe saith Matth. 3. 17. This is my beloued Sonne in whom I am well pleased With whom is God well pleased in his Beloued The Apostle applyeth it Ephes. 1. 6 To the praise of the glorie of his grace wherein hee hath made vs accepted in the Beloued Therefore no acceptation with God but of those that are actually in the Beloued to wit in his sonne Iesus Christ. Nor doe wee feare Trents Canon here thundring out her Anathema to any that shall say that all workes done before grace are sinnes or that the more a man endeauoureth to please God before faith in Christ the more deepely he endangereth himselfe to Gods high displeasure for we affirme this again and againe That all workes done before faith in Christ the more wee thinke therein to please God the more damnable they be because herein we set vp an Idoll of our handy-work in stead of Christ whereby to please God Much lesse as some haue dared to vent that before sauing faith in Christ there may be and afore begun in a mans heart by the meanes of preparatory graces as repentance and the like the worke of sanctification of regeneration of cleansing of the heart c. Than which doctrine what can bee more derogatory to Christ And what more contrary to the Scriptures which say If any man be in Christ he is a new creature therefore out of Christ no new creature no not inchoatiue in the least degree For if regeneration or sanctification or newnesse of life or cleansing of the heart may be begun without Christ what hinders that it may not bee also perfected without Christ Nay
they rancke among their preparatory workes for that is their fides informis their faith without charity as yet vnformed as they say sauing that herein he forgets himselfe for the Apostle speakes of iustitification by faith not of faith disposing or preparing a man to iustification But of this more hereafter In the third place saith he the name of iustification is further vsed to signifie the absoluing of a guiltie person in iudgement and pronouncing of him to bee quit For which he alleageth Prou. 17. 15. and Deut. 25 1. But this saith he is not much different from the first acception of the word but rather altogether of neere affinity to it Yet this third signification saith Soto is no where in Paul nor in the Scripture where any mention is made of our iustification by Christ. See this crafty shuffler how hee can packe this close to the first kinde of acception of this word iustification as if it were all one with it or neere a-kinne vnto it and yet he can say of this last that it is not to be found in Paul although he could finde the first to be in Paul at least in his owne strained sense But is not the word Iustifie as it is taken in the last sense to wit to absolue or acquit as it were in iudgement vsed by Paul yea and that also where mention is made of our iustification by Christ What meaneth then that which the Apostle saith Rom. 8. 33. 34. Who shall lay any thing to the charge of Gods Elect It is God that iustifieth who is he that condemneth It is Christ that dyed or rather that is risen againe who is euen at the right hand of God who also maketh intercession for vs. Note the Apostle vseth here the termes of a iudiciall triall Who shall lay any thing to the charge of Gods Elect who shall accuse them who shall bring in euidence against them It is God that iustifieth And if God the Iudge do iustifie who shall condemne Yea but how shall God iustifie a sinner It is Christ that dyed He dyed for our sinnes Rom. 4. 25. or rather which is risen againe And He rose againe for our iustification Rom. 4. 25. c. So you see here is iustifying taken for absoluing in iudgement and it is in Paul and that where mention is made of our iustification by Christ. Therefore Soto bewrayes eyther grosse ignorance in denying or egregious malice in dissembling such a cleare truth And no maruell if he cannot or will not finde iustification vsed for absolution iudiciall in Paul or in the Scripture where mention is made of our iustification by Christ. For indeed iustification in this sense is the condemnation and confusion of Popish iustification as we shall see in the due place Vega also another Champion in this Councell he speakes the same language of Babylon and saith there is a twofold iustification as Doctors meaning the Schoole-men say The first and second The first iustification when a man of vniust is made iust The second when of iust a man becomes more iust The first he defineth thus The first iustification is a certaine supernaturall change whereby a man of vniust is made iust The second thus It is a supernaturall change whereby a man of iust is made more iust And these also are either actiue or passiue actiue in regard of God working this iustification first and second in vs and passiue in regard of man himselfe who is changed from bad to good and from good to better But for the actiue iustification as it is wrought by God and so proues derogatory from mans excellency Vega sleights it as rather obscuring than clearing his definitions But as for the third kinde of iustification which is iudiciall to be pronounced and accounted iust before the Tribunall seate of iustice Vega gìues it no better entertainment than his brother Soto saying That the Doctors intermit and let passe this kinde of iustification as impertinent to the purpose And so it is indeede very impertinent to their Pontifician purpose and very incommodious as the wicked complaine that the righteous man is not for their profit sith contrary to their waies Wisd. 2. 12. But for other distinctions of iustification Vega is very liberall in summing them vp together as Iustitia Christiana Mosaica politica oeconomica legalis moralis particularis actualis habitualiâ— acquisita insusa inhaerens imputata externa interna fidei operum practica theologica pharisaica sincera philosophica supernaturalis and so in infinitum But enough of such blundring distinctions So then the iustification of the Church of Rome is properly to make one iust that was vniust and to make one of iust more iust Yet here it will be worth our noting to obserue the legierdemaine of the Councell of Trent and the Pontificians in their distinction of first and second righteousnesse or iustification For the Scriptures speaking of a twofold iustification one by faith another by workes vpon which ground the ancient Fathers also do distinguish a two-fold righteousnesse one in the sight of God the other in the sight of men the Pontificians also that they may seeme to speake the same language they haue their distinction too of a first and second righteousnesse yet so as destroying the nature of the first iustification by faith whereby we stand iust in Gods sight they so qualifie the matter as either they make nothing at all of their first righteousnesse or they doe altogether confound it with their second righteousnesse inherent and so by their distinguishing they make iustification and sanctification all â—he But the learned Cardinall Contarenus writing a little before the Councell of Trent and was afterwards one of the Councell in his tract of iustification speaking of these two iustifications saith That by the one to wit the imputation of Christs righteousnesse by faith we are iustified before God by the other which is inherent we are iustified before men But Babylon confounds all together iustification and sanctification In the next place let vs consider how they vnderstand this making iust This iustification saith the Councell consists partly of remission of sinnes partly of the imputation of Christs righteousnesse and partly of sanctification and renouation of the inner man and so of inherent righteousnesse Now here lies the knot of the mysterie to be resolued first it were well if the Church of Rome did meane truely and sincerely in naming remission of sins and imputation of Christs righteousnesse in the point of iustification Secondly if at the best they did vnderstand them aright yet to ioyne vnto them inherent righteousnesse of our owne will be found no iust dealing But to allow of no iustification at all saue that which is inherent in vs bewrayes deepe deceit and double hypocrisie in once naming remission of sins and the imputation of Christs righteousnesse which they vtterly shut out from hauing any society with inherent righteousnesse in the worke
conclusion he saith peremptorily Non fides sed poenitentiâ— primas partes tenet in reconciliatione peccatoris Not faith but penance hath the chiefe place in the reconciliation of a sinner For saith hee Penance is the immediate cause or immediate disposition and as it seemeth sufficient with Gods grace to our iustification yea it perfecteth and consummateth our iustification But Faith is not such a neer disposition to iustification and it remaineth in sinners and our iustification is but as it were initiated by it It is euident therefore that the most potent cause of our iustification is penance and therefore that we are iustified it is to be imputed to it and not to faith So he Nay such is the Pontifician hatred against Faith that Vega Trents Interpreter denyes euen Faith that is formed by grace and charity as they say to bee sufficient to iustification As he saith Quamuis eo ipso quod aliquis per fidem iustificetur fiat fides illius formata tamen non sequitur quod per eam vt formatam acquiratur iustitia Et ideo neque debent loca quae â—ribuunt iustitiam fidei restringi ad fidem formatam Although a mans iustification by Faith implyeth that his Faith is formed to wit a true Faith yet it followeth not that by it as it is formed righteousnesse is obtained And therefore neyther those places which attribute righteousnesse to Faith ought to bee restrained to true Faith or Faith that is formed Such a hard conceit haue the Pontificians of Faith formed or vnformed But now forasmuch as the Scriptures doe euery where ascribe so much to faith in the point of iustification how doe they answer the Scriptures in this point Surely Vega according to his rare dexteritie vndertakes that taske too c produceth fiue reasons why the Apostle hath done most prudently oftner to attribute iustification to faith than to any other vertue The first is Because faith is the foundation and fountaine the prime cause and roote of our saluation which saith he St. Augustine hath shewed in his Booke of the Predestination of Saints alledging Cornelius for an example whose Prayer and Ames-deeds were done in faith that by them saith Vega he might be brought to the Faith of Christ. Now note here I pray you a notable tricke of legier-demain in this Tridentine Champion who was of one spirit with that Councell For doth he giue these titles to faith calling it with the Councell the fountaine and foundation the roote and originall of our saluation for any good will hee beares faith or that herein he preferres it before other graces Nothing lesse For a little before hee had giuen faith such a blow and that with Aristotles philosophicall fist as that hee hath made this very foundation to stagger againe Plus enim quam omniâ— c. For saith he this is of more weight than all that are brought for the commendation of faith towards God that we are more straitly vnited to him by our louing of him and by sorrow for offending of him and a purpose to our vtmost endeauour to please him for the time to come then we are vnited by faith Which being the formost in our iustification it comes hindmost and furthest off from perfection according to that axiome in Philosophy Priora generatione posteriora perfectione The first in generation the last in perfection But passe wee to his second reason which is much like the former Because saith he all our workes which concurre to iustification haue their meritorious force from faith and faith from none else besides Thirdly Therefore is our saluation fitly attributed to faith because there is no stronger cause to moue a sinner to those things which on his part are requisite to his iustification Fourthly It was conuenient that the Apostles in their Epistles and Sermons should commonly impute and attribute our iustification vnto faith Indeede Vega's copie hath sanctification haply mis-printed sauing that they confound iustification and sanctification together But why so commonly impute iustification to Faith namely because forsooth the Apostles had to doe with sundry sects and therefore were so to attemper their exhortations as to draw them from their sect to the Christian Faith Nor is it lawfull saith Vega hence to inferre that there are no other things better than those which are more often commended So by this reason we are to vnderstand that the doctrine of iustification by Faith so often commended and preached by the Apostles in their Epistles was not therefore so much and so often pressed and preached as if it were the best doctrine but that other doctrines according to Vega's estimate might be better but as if the Apostles only temporized with those times and persons with whom they had to doe As if it appertained not to all Abrahams seede by promise to whose Faith righteousnesse was imputed nor was it written saith the Apostle for him onely that it was imputed to him but for vs also to whom it shall be imputed if we beleeue on him that raised vp Iesus our Lord from the dead Therefore it is by Faith that it might bee by grace to the end the promise might bee sure to all the seede both Iewes and Gentiles which walke in the steps of that Faith of our Father Abraham O Vega be not so impiously iniurious yea sacrilegious to rob vs of the inheritance of our Faith vnder a colour as if iustification by Faith had beene a temporary purchase and merchandize for those Apostolicall times and as if now the intaile were quite cut off from Abrahams race Or if yee Pontificians will bee such malignant enemies to iustifying Faith whereby Abraham and all his seede are and shall bee iustified to the worlds end then confesse your selues to bee quite cut off from being Abrahams seede His fift reason why iustification is most commonly ascribed to faith is because Faith is that only disposition to which among all our workes it might principally bee attributed without perill of our pride and the iniurie and derogation of Gods grace For seeing faith is the gift of God and a kinde of testimony of Gods grace towards vs in as much as it is attributed to our faith it is attributed to the grace and mercy of God and not to our strength that no flesh shall glory in his presence But why then Vega do you teach the doctrine of iustification another way and the onely way to puffe men vp with pride and so to empty them of all grace As Bernard saith Non est quo gratia intret vbi iam meritum occupauit Grace findes no way to enter where merit hath already taken vp the roome And againe Deest gratiae quicquid meritis deputas That is detracted from grace whatsoeuer is imputed to merits Dost thou commend the admirable wisedome of God in teaching man to ascribe the iustification of Faith to the mercy and glory of God and yet dost thou adde iustification of
formerly that sole faith is not sufficient but a good life must be added and it will plainly appeare that he speakes of faith alone as sufficient to iustifie vs in the sight of God and to procure vs the possession of heauen yet hee meanes not a solitary and dead faith but such a faith as is a liuing and sauing faith working by loue which hath as well a worke of sanctification in a holy life amongst men as of iustification by a holy beliefe in the sight of God For there is frequent mention of a twofold righteousnesse in the workes of ancient Fathers The one of iustification before God which is the righteousnesse of faith the other of iustification before men which is the righteousnesse of workes This second is via regni the way to the kingdome that other of faith is causa regnandi the cause of our reigning in this kingdome Saint Paul also disclaimeth all his former Pharisaicall life which as touching the Law was vnreprouable calling and accounting it but drosse and dung Nay now after his conuersion hauing walked holily and faithfully in his Apostolicall vocation and Ministery so that he knew nothing by himselfe yet what saith he Although I know nothing by my selfe yet am I not therby iustified but he that iudgeth me is the Lord. And renouncing all his inherent righteousnesse all his desire was to bee found in Christ not hauing his owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith To omit the multitude of testimonies of holy men of God the fathers of the Church from time to time who in their writings doe renounce their own inherent righteousnesse as iustifying them in the sight of God Let vs for conclusion of this point adde a few memorable sayings vttered by dying men such as were of a holy life conuersation now agoing to appear before the dreadfull Tribunall of Gods most strict and vnpartiall iudgment now sealing vp their faith with their last breath Possidonius in his 27. Chapter of the life of Augustine tels a memorable story Augustine saith he told vs that hee heard a most wise and pious answer of Ambrose of blessed memory drawing neare his end which he much praised and commended for when that venerable Father lay vpon his death-bed and was desired of the faithfull standing about his bed with teares that hee would aske of the Lord a longer time of his Pilgrimage here he answered them * I haue not so liued as that I am ashamed to continue amongst you nor yet am I affraid to dye because we haue a good Master And herein saith Possidonius our Augustine now aged did admire and praise his words as refined in the fire and weighed in the ballance For therefore is hee to be vnderstood to say Nor doe I feare to dye because wee haue a good Master lest he might be thought to trust and presume too much vpon his most sanctified life But I haue not so liued that I am ashamed to liue among you this he said in regard of that which one man might know of another for knowing the tryall of diuine iustice he said he relyed more vpon the goodnesse of his Lord than vpon his owne merits to whom also he prayed daily in the Lords Prayer Forgiue vs our debts c. Bernard when hee seemed to drawe his last breath being in a trance he thought he was presented before the Tribunall of his Lord And Sathan also stood opposite against him charging him with many wicked accusations And when hee had prosecuted all to the full then the man of God was to pleade for himselfe And being no whit terrified or troubled he said I confesse I am vnworthy nor can I obtaine the Kingdome of Heauen by mine owne merits But my Lord obtaining it by a double right to wit by the inheritance of his Father and by the merit of his passion contenting himselfe with the one hee bestoweth the other vpon mee by whose gift claiming it as mine owne right I am not confounded At this word the enemy went away confounded There is extant an exhortation of Anselme to a dying brother set downe in most sweet words When any brother seemeth to be extremely oppressed it stands both with piety and prudence that he be exercised by a Prelate or some other Priest with these questions and exhortations vnder written And first let him be demanded Brother doest thou reioyce that thou shalt dye in the faith and let him answer I do Confesse that thou hast not liued so wel as thou shouldest I confesse it Doest thou repent of it I doe repent Hast thou a will and purpose to amend if thou shouldst haue time to liue longer Yes Doest thou beleeue that the Lord Iesus Christ the Sonne of God dyed for thee I beleeue it Doest thou beleeue thou canst not bee saued but by his death Yea. Doest thou from thy heart thank him for this I doe Giue therefore while there is life in thee alwayes thankes vnto him and put thy whole trust in this his onely death Commit thy selfe wholly to his death Couer thy whole selfe with this death and wrap thy selfe wholly in it And if the Lord goe about to iudge thee say Lord I put the death of our Lord Iesus Christ betweene me and thy iudgment otherwise I will not contend with thee If he shall say that thou hast deserued damnation say thou I set the death of our Lord Iesus Christ betweene mee and my illdeseruings and assigne me the merit of his most precious passion for my merit which I my selfe should haue had but alas haue not Let him say againe I put the death of our Lord Iesus Christ betweene mee and thy wrath Let him also say three times O Lord into thy hands I commend my spirit And let those that stand about him answer Into thy hands O Lord we commend his spirit And he shall dye secure and shall neuer see death The same Anselme in his meditations as it were setting himselfe before the Tribunall of Gods iudgement whereby he declareth that neither the life of the regenerate nor good workes can stand against diuine iustice but onely Christ the Mediator saith My life doth terrifie mee for my whole life being exactly discussed and sifted doth appeare to me either to be sinne or meere barrennesse And if any fruit appeare therein it is either so counterfeit or imperfect or one way or other corrupt as it cannot but displease God for all of it is either sinnefull and damnable or vnfruitfull and contemptible But why doe I separate or distinguish vnfruitfull from damnable For if it be vnfruitfull it is damnable For euery tree which bringeth not forth good fruit shall be cast into the fire O therefore drie and vnprofitable tree worthy of eternall fire what wilt thou answer in that day when it shall be required of thee euen to a
captiue but only weake not dead but depriued onely of its primitiue and natiue vertue nay let it be aduanced to as high a pitch of perfection as possible a sinnefull man can reach vnto I enuie it not But at the best when all is done is it euer the neerer to grace or iustification If nature haue any faculty at all this way surely it is to be found in those men that most excell in the gifts of nature as in the Philosophers the learned the disputers of the world Wherefore then doe not these receiue the Gospell with all readinesse and freedome of will Nay are they not rather the further off from Christ by how much nature seemes more excellent and perfect in them Saint Paul makes a challenge 1. Cor. 1. 20. Where is the wise Where is the Scribe Where is the disputer of this world Hath not God made the wisedome of this world foolishnesse and vers 21. he concludeth flatly that seeing the world by wisedome know not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue And vers 26. Not many wise men after the flesh are called c. And our Sauiour Mat. 11. 25. I thanke thee O Father Lord of heauen and earth that thou hast hid these things from the wise and men of vnderstanding and hast reuealed them vnto babes And therefore hence we may conclude That the more our nature presumeth of its owne perfection any way in disposing it selfe to grace the more blinde it is and further off from grace though the Councell of Trent accurseth those that shall condemne natures disposing of it selfe to grace Can. 7. Nay bring me an Angell in his pure naturals innocent as Adam in his first creation his will most free vntainted vncaptiued yet what relation is there betweene him and the 〈…〉 â—ate This is a high and hidden mysterie which neither Adam in his purest naturals no nor Angell but by speciall reuelation Ephes. 3. 10. could by their naturall knowledge attaine vnto As the Lord said to Peter Flesh and bloud hath not reuealed this vnto thee What free-will then can there be in vs by nature towards that thing which our naturall vnderstanding is altogether ignorant of The naturall man receiueth not the things of the Spirit of God for they are foolishnesse vnto him neither can hee know them because they are spiritually discerned Now that which the vnderstanding apprehends not the will desires not Ignoti nulla cupido Thomas Aquinas saith well and truly Hoc est ex institutione diuinae prouidentiae vt nihil agat vitra suam virtutem Vita autem aeterna est quoddam bonum excedens proportionem naturae creatae quia etiam excedit cognitionem desiderium eius secundum illud 1. Cor. 2. 9. Oculus non vidit c. This is of the appointment of Gods prouidence that nothing should worke beyond its proper vertue But eternall life is a certaine good exceeding the proportion of created nature because it also exceedeth the knowledge and desire of it according to that 1. Cor. 2. 9. Eye hath not seene nor eare heard neither haue entred into the heart of man the things which God hath prepared for them that loue him for God hath reuealed them vnto vs by his spirit c. And so Thomas concludeth that not euen Adam in his perfection could merit eternall life without a supernaturall grace And the same Aquinas Ea quae sunt fidei excedunt rationem humanam those things which are of faith exceede humane reason And a little after Homo assentiendo his quae sunt fidei eleuatur supra naturam suam c. A man by assenting to those things which are of faith is eleuated aboue his nature therefore it is necessary that faith be infused into him by a supernaturall gift of God Yea say the Pontificians We ascribe the first motion of free-will to the worke of a preuenting grace But by their owne confession this work of grace is no other but to moue stirre vp as it were to awaken the will Indeede if the Trent-Fathers would not hypocritically halt in this point but speake ingenuously and plainly and say That God by his spirit through the preaching of the word doth illuminate the blinde vnderstanding of the naturall man as he did the heart of Lydia to see the mysterie of Christ and so the will is inflamed to desire and long after saluation then wee and all Catholicke beleeuers would in this point giue them the right hand of fellowship This is indeede the right and true preparation vnto the grace of iustification if not rather the true grace it selfe already begun in our hearts For this is life eternall that they know thee to bee the onely true God and whom thou hast sent Christ Iesus And as the Prophet Esay speaketh By his knowledge shall my righteous seruant iustifie manie for he shall beare their iniquities which implyeth that holy knowledge and illumination is the first worke of grace and iustification knowledge there being taken for sauing faith faith being that to the soule which the eye is to the bodie as the Lord applyeth it Iohn 3. 14. 15. Or if these Romane-Catholicke Doctors would but vse the same language that the ancient Fathers of the Church haue vsed concerning free-will they should herein shew themselues honest men Saint Augustine confesseth plainly that man by abusing his free-will hath lost both himselfe and it And by this reckoning more is required than a bare mouing helping or stirring vp of the will as if it were onely lame when it is quite lost That therefore in the Prophet must here take place I will take from them their stoniâ— heart and giue them a heart of flesh The heart in mans conuersion must be new made and moulded againe But they will obiect that free-will by mans fall is not altogether lost according to that of St. Augustine Peccato Adae libâ—â—um arbitrium de hominum natura perisse non dicimus Wee doe not say saith hee that by the sinne of Adam mans nature is depriued of free-will or that free-will is perished But note what St. Augustine there addeth Sed ad peccandum valere in hominibus subditis Diabolo ad bene autem pieque viuendum non valere nisi ipsa volunt as hominis Dei gratia fuerit liberata ad omne â—onum actionis sermonis cogitationis adiuta But wee say saith he that free-will in men subiect to Satan preuaileth to the committing of sinne but to good and godly liuing it is of no 〈…〉 lesse mans will be freed by Gods grace and assisted vnto euery 〈…〉 worke and word and thought And in his book de grati◠〈…〉 arbitrio ca. 17. he saith He worketh first that we may will who when we do wil doth perfect vs by cooperating that therfore we may wil he works without vs but wheÌ„ we are willing
nouell doctrine of such men is a high pride and presumption carrying others also to the top of the same pinacle by perswading them that they haue true Repentance before faith in Christ by which they are at least in part regenerate sanctified and cleansed Obiect But is there no preparation vnto the receiuing of grace and iustification Is not at the least the hearing of the Word a worke of preparation to grace Answ. True it is that faith sauing and iustifying faith commeth by hearing and hearing by the word of God Rom. 10. 17. So that the hearing of the Word of God is the ordinarie meanes to beget sauing Faith and Grace in vs. Obiect But hearing of the Word is in our owne power and hearing of the Word is a preparation vnto Grace therefore it is in our owne power to prepare our selues vnto grace Answ. To heare is in our owne power but hearing of the Word is not simply a preparatiue vnto grace but rather an externall meanes thereunto For vnlesse God do giue aspeciall blessing to the outward meanes of hearing the Word in opening our hearts as he did the heart of Lydia wee heare the word but as a sound or as a strange historie or parable and as a deepe mysterie hidden from vs. The Iewes did heare Christs Oracles and see his Miracles yet for all that were they no better than deafe and blinde men God must open the heart to vnderstand and to apprehend by Faith the mysterie of Christ preached else Paul may plant and Apollos water in vaine Obiect To what purpose then is it for any to come to heare the Word of God if thereby he be not the better fitted and disposed to receiue grace Answ. Although God be the only author and actor of working grace in vs yet for as much as he doth this by the Ministerie of his Word which he hath appointed as the ordinarie meanes to beget faith and all other sauing graces in vs therefore it is our part and duty to attend vpon and vse the means waiting for Gods blessing vpon it So that all the worke of preparation to grace on our part is without vs not within vs namely the hearing of the Word preached and Gods speciall blessing vpon it Obiect But it is in our free will and choyce to heare the Word of God or not to heare it and therefore something is to be ascribed to free-will in setting vs at least in the way to iustification Answ. It is no otherwise in our free will and choyce before our conuersion to heare Gods Word than to heare any humane historie propounded vnto vs. For before our vnderstanding bee by faith illuminated to apprehend and apply Christ vnto our selues and to know him to be our Sauiour in particular we haue no will to heare the Word as the Word of God which is able to saue our soules but rather as the word of man Obiect But doth not a man vnderstand the Word preached vnlesse first his vnderstanding be illuminated by Faith Answ. A naturall man may by hearing come to haue a generall vnderstanding of the Word of God as a true historie but before he bee indued with sauing faith from God his vnderstanding is not illuminated to know God in Christ to bee his Father and Christ to bee his Redeemer which is the summe of the Gospell and the seale which wee set vpon the truth of God therein Iohn 3 33. Obiect But Iohn Baptist was sent to prepare the way of the Lord. Answ. The Ministerie of Iohn was to teach men to beleeue in Christ pointing at him that was to come So that by his Ministerie men beleeuing and beeing baptized into Christ they might thereby be said to bee prepared to a more plentifull measure of receiuing Christ and his Spirit as afterwards they did hauing the first seeds of Faith already sowne in their hearts Obiect But another obiects before true conuersion a man must renounce the first couenant become humble confesse his vnworthinesse his hardnesse of heart his naturall disabilitie towards his owne saluation hee must feare God loue God and the like or else a man is incapable of and indisposed to receiue the grace of conuersion Answ. Indeed a fellow-minister of the Gospell was very earnest on a time in defending of this He desired me to resolue him in it by writing as being a matter of maine consequence and a maine ground wherewith many other opinions on foote in these daies would stand or fall Now I could haue wished to haue heard his reasons of that his obiection but time at least permitted not Therefore my answer shall be short as also in respect of all that before said First then for a man to renounce the first couenant to become humble c. I say no man can doe it till he be in Christ. My reason is because till a man be in Christ he is dead blinde proud hard-hearted without the feare of God without the loue of God Euery man is actually either the child of wrath in the state of sinne and death or the childe of God in the state of grace and life There is no terme betweene these two There is no terme or medium betweene a man liuing and dead but the very instant of his soules departing from the bodie which is in the twinckling of an eye No more terme or medium is there betweene a man dead in sinne and liuing by grace but the very instant of his conuersion For euery man I say is eyther a dead man in the state of sinne or a liuing man in the state of grace a third terme cannot come betweene Now while a man is in the state of sinne he is dead If dead he vnderstands nothing that sauours of grace nor hath hee any disposition or affection in him thereunto While he is vnder the dominion of sinne hee is nothing but meere enmitie and rebellion against God and his Grace as the Apostle saith Rom. 8. The wisedome of the flesh or To be carnally minded is enmity against God This is the state of a man vnregenerate vnconuerted Beeing thus hee is proud senslesse of his hardnesse of heart senslesse of any naturall disabilitie towards his owne saluation without loue without feare of God as Rom. 3. He is not subiect to the Law of God neither indeede can bee Rom. 8. Hee is so farre from renouncing the first couenant of works that before his conuersion the more morall vertues which Saint Augustine cals but splendida peccata either the frame of his naturall and corporall constitution or of his more liberall education hath adorned him with the more is hee apt to relye vpon the first couenant trusting to bee saued by his good workes But I say againe that when I see in a man these things that he renounceth the first couenant that he is humble that he confesseth his vnworthinesse that hee complaineth of the hardnesse of his heart that he renounceth himselfe and his owne abilities towards his
sanctificatio renouatio interioris hominis per voluntariam susceptionem gratiae donorum Vnde homo ex iniusto fit iustus ex inimicâ— amicus vt sit haeres secundum spem vitae aternae After this disposition or preparation doth follow iustification it selfe which is not onely the remission of sinnes but also sanctification and renouation of the inner man by a voluntary receiuing of grace and of gifts Whence a man of vniust is made iust and of an enemy a friend that he may be an heire according to the hope of eternall life To which also agreeth the eleuenth Canon of this Session Si quis dixerit homines iustificari vel sola imputatione iustitiae Christi vel sola peccatorum remissione exclusa gratia charitate quae in cordibus eorum per Spiritum sanctum diffundatur atque illis inhaereat aut etiam gtatiam qua iustificamur esse tantum fauorem Dei anathema sit If any man shall say that men are iustified either by the onely imputation of Christs righteousnesse or by the onely remission of sins excluding grace and charity which is shed abroad in their hearts by the holy Ghost and is inherent in them or else that the grace whereby we are iustified is onely the fauour of God Let him be Anathema In these words of the Councell is infolded the very mysterie of iniquity For their iustification is composed partly of remission of sins and partly yea principally of sanctification as they call it and renouation of the inner man and to this is added mans free-will And thus their vniust man is made iust Note also how in the Canon they name the imputation of Christs righteousnesse as one of the ingredients in this composition of iustification But the plaine truth is this imputation they quite shut out from hauing any thing to doe with their iustification as this very terme of imputation had no good entertainment in the a Councell And note againe how they denie the grace of iustification to be the onely fauour of God reseruing a roome for mans merit contrary to that of the Apostle Rom. 3. 24. Being iustified freely by his grace through the redemption that is in Christ Iesus Now by the way let vs see what the Pontificians meane by Imputation For this purpose I will insert here a saying of Pighius though otherwise a Pontifician writer which Soto answereth and laboureth to cleare from suspicion of heresie Pighius hauing considered sundry places of Scripture as in the Psalmes and Iob c. that the Saints of God dare not bring their own inherent righteousnesse to the strict triall of Gods iudgement Ex his confecit Pighius c. saith Soto Pighius thence concludes That our inherent righteousnesse if it be strictly examined by the diuine rule is not perfect but we are iustified rather by that righteousnesse of Christ imputed vnto vs. Which he exemplifieth that as Iacob hid vnder the habit of his elder brother the true first-borne receiued his fathers blessing so wee receiue glory vnder anothers person to wit Christ. Now how doth Soto with all his subtilty acquit his Pighius from being an hereticke in so saying Haec omnia saith hee all these things by one word of equiuocation are detorted to a sinister sense Who can euer doubt but that we the sons of Adam which by our owne nature and ability can bring no merits or worthinesse into Gods presence can pretend or couer our faâ—â—ts with the onely righteousnesse of Christ in whose right we are sonnes and heires of the Kingdome But when wee say Christi the genetiue case wee doe not meane the subiect of inherency that the sense should bee The righteousnesse which is in Christ as the heretickes grossely erre but it is a note of the efficient cause that the sense should bee The righteousnes which is that of Christ being accepted of God nos influit doth poure into vs so Soto Thus we see by what a pretty neate distinction he would assoile his brother Pighius from being an herericke although hee speake the same thing with vs. Only I pitie Soto his sottishnesse that while hee would haue Pighius to meane by our righteousnesse our naturall righteousnesse which may not abide Gods strict tryall he remembers not vpon what instances Pighius inferred this his true Catholicke conclusion For his instances by Soto his owne allegation were holy Iob and holy Dauid who disclaimed their owne righteousnesse But I hope Soto will not say these were now naturall men and vnregenerate Now for the clearer vnfolding of this mysterie let vs hear their great champions what they in their voluminous commentaries vpon this Session meane by Iustification Soto makes a threefold iustification Prima genuinaque notio huius nominis inquit est acquisitio iustitiae nempe ex iniusto iustum fieri The prime and proper notion of this word Iustification saith he is an acquisition of righteousnesse namely of vniust to be made iust As calefaction or heating of cold to be made hot according to the Text of the Councell which saith Thus the vniust man is made iust So they take Iustificare to be as much as iustum facere to make iust Secunda c. the second notion and next to this is saith he that it signifieth an augmentation of righteousnesse The first of these he compareth to that originall righteousnesse that Adam once had which importeth a rectitude or right ordering of the whole man which he proues diuinely out of Aristotle in the fift of his Ethicks And the second hee proueth Apoc. 22. 11. Qui iustus est iustificetur adhuc He that is iust let him be iustified still But in this as in many more their Latin Translation will not abide the touch of the originall which saith He that is righteous let him be righteous still or let him doe righteousnesse still The like place he bringeth out of Ecclesiasticus but with the like felicitie and successe And he alledgeth that of St. Iames You see that a man is iustified by workes and not by faith only By which words saith hee hee had contradicted Paul where he saith Arbitramur hominem iustificari per fidem non ex operibus Wee iudge that a man is iustified by faith and not of workes vnlesse Paul had spoken of the former iustification and Iames of the latter Although saith he we will declare in his proper place how our workes also doe concurre in iustification Nisi quod Paulus loquitur de praecedentibus Vnlesse that Paul speaketh of precedent workes I suppose he meaneth workes going before iustification So hee Where you see he speakes very perplexedly yet so as hee cannot dissemble his meaning For the iudicious Reader may well perceiue that hee would faine force that speech of the Apostle Rom. 3. 28. Therefore we conclude that a man is iustified by Faith without the deeds of the Law to be meant of that faith going before iustification which
must it bee inherent In vs No but in iustification which is the subiect of this inherent formall cause For if inherent grace bee the formall cause of iustification then by way of relation iustification is the subiect of inherent grace For wee speake here of the formall cause of iustification not of the formall cause of man as if hee were the subiect wherein iustification is a quality inherent But to answer their mis-applyed philosophicall diuinity The forme of a thing is not alwayes a quality inherent as in the subiect where it is but sometimes it is onely inherent and extrinsicall by way of relation As that I am the sonne of such a man the formall cause hereof is not inherent in me but it is originally and relatiuely from my father that begate mee giuing a being to my sonship respectiuely to him So a man set at liberty by the fauour and meanes of another the very forme of his freedome was the others act in freeing of him not inhering in him that is freed but rather adhering vnto him Yea the Pontificians themselues confesse and Vega for one that the formall cause of mans redemption is a thing extrinsicall to wit the oblation of Christ on the Crosse and that the free fauour of God for the merit of Christ is the formall cause of remission of sinnes If therefore the forme of our redemption and remission of sinnes is not within vs but without vs why not as well the forme of our iustification the cause whereof is Christs redemption and the effect of it remission of sinnes In a word it is not with a forme as with an accident the being of an accident is the in-being of it Not so of a forme where being or modus essendi consists not necessarily in the inhering in the subiect whose formall cause it is but it may as well be extrinsicall by conferring a vertue and power whereby the Causatum receiueth the formality of its being But to leaue Philosophy and return to Diuinity it is yet in question whether the matter of this iustification be within vs or rather without vs. The Romane-Catholicke faith teacheth that it is within vs but the Catholicke faith concludeth that the formall cause of our iustification is without vs not within vs. This is that Catholicke doctrine which the Scriptures teach when they ascribe our iustification to faith apprehending that which is without vs where by apprehending is not meant a bare vnderstanding or knowing as Soto in the name of his Romane-Catholickes would haue it but it is also a laying hold vpon and applying of the thing beleeued We haue shewed afore how the Pontificians take the word Imputation namely for a participation of Christs righteousnesse so farre forth as thereby some other righteousnesse being merited is infused into vs and inherent in vs. But the true Catholickes hold otherwise that imputation is of a thing without vs being apprehended and applied by faith So that the thing imputed is that which is by faith apprehended As it is said of Abraham that hee beleeued God and his faith was imputed to him for righteousnesse Rom. 4. 3. Now the obiect of Abrahams faith was God yea God promising in regard of which obiect Abrahams faith is imputed to him for righteousnesse Not the act of Abrahams faith being but an instrument but the obiect of it is imputed As we may say we are iustified by the act of faith relatiuely to the obiect Christ not for the act of it Abraham beleeued God and his faith was imputed to him for righteousnesse But how is this sufficient to iustifie a man to beleeue God or the promise of God that it should be said to be imputed to man for righteousnesse I answer To beleeue Gods promise is to haue an eye of faith vpon Christ who is the substance of all Gods promises and in whom all the promises of God are Yea and Amen 2. Cor. â— 20. So that God in Christ is the obiect of faith imputed to the beleeuer for righteousnesse But here an obiection crosseth my way cast in by the aduersary of the truth Vega who saith Dixi c. I said that this faith of the Mediator is that to which for the most part and chiefely the Scriptures doe attribute our iustification yet we beleeue also saith he that faith taken generally as it relieth vpon diuine truth may also iustifie a man Nor are wee in that errour wherein some are to thinke that the onely faith of iustification promised or of saluation in Christ doth iustifie vs or is imputed vnto vs for righteousnesse For saith he Noahs faith of the future deluge as Paul witnesseth was imputed to him for righteousnesse and he was appointed the heire of righteousnesse which is by faith in that he beleeued God fore-telling the floud and a hundred yeares before it came began to build the Arke for the safety of his house And to Abraham also as the history of Genesis plainely teacheth it was imputed for righteousnesse because hee beleeued that his posterity should bee multiplied as the starres of heauen So that hence hee concludes that not onely to faith in Gods promisâ—â— in Christ is righteousnesse imputed but to faith in generall beleeuing Gods truth such as is not in the compasse of Gods promises in Christ but either speculatiue precepts or morall doctrines or other Propheticall predictions or historicall relations So that by the Pontifician doctrine other faith besides that in Gods promises in Christ may be imputed to a man for righteousnesse As Noahs faith in building the Arke against the floud and Abrahams faith in beleeuing Gods promise concerning the multiplication of his seed I answer that no faith is or can bee imputed to a man for righteousnesse but that which hath respect vnto Christ and the promises of God in him But Noahs faith in preparing the Arke to saue himselfe and his family from the floud was imputed to him for righteousnesse True this confirmeth the Catholicke doctrine of the imputation of faith as it lookes vpon Christ for what was the Arke but a Sacramentall type of Christ as Augustine saith Christus figuratus est in Noe in illa Arca orbis terrarum Quare enim in Arca inclusa sunt omnia animalia nisi vt significarentur omnes gentes Christ is figured in Noe and in that Arke of the whole world for why in that Arke were included all creatures but that all Nations should be signified by them And there hee applies that promise to Abraham Gen. 22. 18. In thy seed shall all the Nations of the earth be blessed And for Abrahams faith in Gods promise what seed of Abraham was this in whom all the Nations of the earth should be blessed Was it not Christ Yes Christ so saith Augustine in the forenamed place Christus in â—a prophetia occultus erat in quo benedicuntur omnes gentes Christ saith he was hid in that prophesie in whom all the Nations are
haue done by the word Communication whom Vega hath quoted to shew how thereby the righteousnesse of Christ is made wholly ours his sufferings our sufferings as if we our selues had suffered But yet let vs see a little further into the language of the Fathers concerning this point Onely by the way seeing Vega cannot finde the word Imputation once mentioned among the ancient Fathers let him looke but St. Augustines Epist. 106. to Bonifacius or as some copies haue it to Paulinus and there hee shall finde these words Cur meritis praeueniri gratia perhibetur quae gratia non esset si secundum meritum imputaretur Why is grace said to be preuented by merits which should not be grace if it were imputed according to merit Yea how often doth Augustine mention the Apostles words where he saith Fides imputaretur ad iustitiam Faith is imputed vnto righteousnesse But let vs contend not so much for the word as for the thing it selfe which wee shall finde the Fathers to abound in St. Ambrose writing vpon the 39 Psalme saith Totus ex persona Christi iste Psalmus est Iustitiam meam dicit licet non arroganter homo dicere possit Iustitiam suam qui Deo credit fidem suam sibi reputari ad iustitiam confitetur This whole Psalme is of the person of Christ therefore hee saith My righteousnesse though also a man that beleeues in God and confesseth that his faith is reputed to him for righteousnesse may without arrogancy say his righteousnesse Now although Ambrose say speaking of Christ Iustitiam meam in stead of Iustitiam tuam as it is in the originall and also in the vulgar Latine he following some other copy yet hereby wee may see his vnderstanding in the mysterie of Christ namely how Christs righteousnesse comes to bee our righteousnesse our faith being imputed to vs for righteousnesse as the Scripture saith Sauing that Ambrose vseth the word Reputing for Imputing differing very little in the sound but nothing at all in the sense The same Ambrose writing vpon the Epistle to the Galatians where hee opposeth the righteousnesse of the Law and that of Christ one against the other vpon these words for if there had beene a Law giuen which could haue giuen life verily righteousnesse had beene by the Law saith Iustitiam hauâ— dicit quae apud Deum imputatur iustitia id est fidei quia lex habuit iustitiam sed ad praesens quia non iustificaret apud Deum remittere enim peccata non potuit vt de peccatoribus faceret iustos he saith that righteousnesse which of God is imputed to wit the righteousnesse of faith sith the Law also had a kinde of righteousnesse but temporary that could not iustifie with God for it could not forgiue sinnes and so of sinners make men to bee iust So that here is another ancient Father vsing the very word Imputation And a little after vpon these words As many as haue beene baptized into Iesus Christ haue put on Christ saith Hoc dicit quia credentes dum immutantur Christum induunt quando hoc appellantur quod credunt This he saith because beleeuers while they are changed doe put on Christ when they are called that which they beleeue So that by St. Ambrose his doctrine our iustification is by imputation of grace by faith in the putting on of Christ. And St. Austine besides the former alledged place where he defineth iustification to be a making of one iust by accounting him so or by deputing reckoning him iust saith in Psa. 32. Nolâ— vos interrogare de iustitia vestra â—ortassis autem nemo vestrum audeat mihi respondere iustus sum sed interrogo vos de fide vestra Sicut nemo vestrum audet dicere Iustus sum sic nemo non audet dicere Fidelissum Nondum quaero quid viuas sed quaero quid credas responsurus es credere te in Christum Non audisti Apostolum Iustus exfide viuit fides tua iustitia tua I will not aske you of your righteousnesse for haply none of you dare answer me I am righteous but I aske you of your faith As none of you dare say I am iust so you dare not but say I am a beleeuer I demand not yet how thou liuest but how thou beleeuest thou wilt answer me thou beleeuest in Christ. Hast thou not heard the Apostle The iust shall liue by faith Thy saith is thy righteousnesse And vpon the 30. Psalme the same Father doth further cleare his minde touching imputatiue righteousnesse vpon these words of the Psalme Rid mee and deliuer mee in thy righteousnesse Nam si attendas ad iustitiam meam damnas me In tua iustitia erue me est enim iustitia Dei quae nostra fit cum donatur nobis Ideo autem Dei iustitia dicitur ne homo se putet à seipso habere iustitiam For if thou lookest vpon my righteousnesse thou condemnest mee In thy righteousnesse deliuer me for it is the righteousnesse of God which is made also oure when it is giuen vnto vs. And therefore is it called Gods righteousnesse lest man should thinke that he hath righteousnesse of himselfe Now what righteousnesse doth this holy man meane here The righteousnesse of God made ours by infusion of grace into vs So I know the Pontificians would be ready to interpret this place But let St. Augustine be his owne interpreter who addeth in the very next words Sic enim dicit Apostolus Paulus Credenti in eum qui iustificat impium So saith the Apostle Paul To him that beleeueth in him that iustifieth the vngodly Quid est Qui iustificat impium Qui ex impio facit iustum deputatur fides eius ad iustitiam What is that Which iustifieth the vngodly Who of vngodly and wicked makes iust his faith is deputed for righteousnesse Yea this holy man is so farre from ascribing the least part of iustification to any inherent righteousnesse in vs as that he excludes euen faith it selfe as it is a worke from being any meritorious cause of our iustification For elsewhere speaking of Gods election and vocation of grace and not of workes alledging the examples of Iacob and Esau the one loued the other hated euen in the wombe before either of them had done good or euill c. that the election of God might stand not of workes c. Si autem verum est quod non ex operibus inde hoc probat quia de nondum natis nondumque aliquid operatis dictum est vnde nec ex fide quae in nondum natis similiter nondum erat And if it be true that it is not of works and from thence he proues it because it was said of them before they were borne and before they had done any thing whereupon neither was it in respect of faith which likewise as a worke was not as yet in them being yet vnborne And againe Iustificati gratis
per gratiam ipsius ne fides ipsa superba sit Nec dicat sibi quis si ex fide quomodo gratis quod enim fides meretur cur non potius redditur quà m donatur Non dicat ista homo fidelis quia cum dixerit vt merear iustificationem habeo fidem respondetur ei Quid enim habes quod non accepisti Being iustified freely by his grace lest faith it selfe should be proud Nor let any man say to himselfe if it be of faith how is it freely for that which faith meriteth why is it not rather rendred as due than freely giuen Let no beleeuer speake thus for when he shall say I haue faith that I may merit iustification it is answered him For what hast thou that thou hast not receiued Thus this holy man disclaimes all merit of workes in vs yea euen of faith it selfe though it bee the instrument to apply the righteousnesse of God in Christ vnto vs whereby we are truely iustified And it stands with good reason For faith iustifieth not by vertue of the act of beleeuing but as the instrument in applying the obiect which is Christ. As the hand is said to heale onely by applying the medicine or to inrich by receiuing a treasure or to feed by putting meat into the mouth as we say a childe is fed with a spoone when the milke onely feedeth So faith by applying Christ the true balme healeth by receiuing Christ the true treasure inricheth by conuaying Christ the true bread and water of life feedeth the soule St. Augustine also in his first Sermon vpon the 70. Psalme saith In eum credo qui iustificat impium vt deputetur fides mea ad iustitiam I beleeue in him that iustifieth the vngodly that my faith may be deputed hee comes very neare Imputed for righteousnesse It would fill a large volume to set downe the Tracts and sayings of this holy Father to this purpose seeing all his workes are euery where perfumed with this most sweet and Catholicke doctrine of iustification through the righteousnesse of Christ imputed to vs not for any grace inherent in vs though it be the gift of God bestowed on vs for Christs sake I will onely adde one or two sayings more of this holy man Per fidem induendo Christum omnes fiunt filij non natura sicut vnicus Filius sed filij fiunt participatione sapientiae id praeparante atque praestante Mediatoris fide quam fidei gratiam nunc indumentum vocat vt Christum induti sint qui in eum crediderunt ideo filij Dei fratresque eius Mediatoris effecti sunt In putting on Christ by faith all are made sonnes not sonnes by nature as is the onely begotten Sonne but they are made sonnes by the participation of wisedome being prepared and performed by the faith of the Mediator which grace of faith hee now calleth a clothing or putting on so that they haue put on Christ that haue beleeued in him and therefore they are made the sonnes of God and brethren of the Mediator What plainer words could this holy Father haue vsed to expresse the nature of iustification in the imputatiue righteousnesse of Christ than by calling imputation a participation of Christ by the meanes of faith in which respect hee calleth faith a putting on because thereby Christ with all his righteousnesse is put vpon vs and so wee are made the sonnes of God Iustin Martyr saith Quid aliud peccata nostra potuisset tegere quà m Christi iustitia O beneficia expectationem omnem exuperantia vt iniquit as quidem multorum in vno iusto abscondatur iustitia autem vnius faciat vt multi iniusti pro iustis habeantur What else could haue couered our sinnes but Christs righteousnesse O blessings exceeding all expectation that the iniquity of many should bee couered in one righteous person and that the righteousnesse of one should cause that many vniust should be accounted iust And of later times deuout Bernard Mors in Christi morte fugatur Christi nobis iustitia imputatur Death is vanquished in Christs death and Christs righteousnesse is imputed to vs. And againe Qui nostram induit carnem subijt mortem put as suam nobis negabit iustitiam voluntariè incarnatus voluntariè passus voluntariè crucifixus solam à nobis retinebit iustitiam Christus peccati meritum tulit suam nobis donando iustitiam Hee that both tooke vpon him our flesh and vndertooke death will hee trow you denie vs his righteousnesse voluntarily incarnate voluntarily suffering voluntarily crucified will hee keepe from vs his onely righteousnesse And writing to Innocentius he saith Homo qui debuit homo qui soluit Nam si vnus pro omnibus mortuus est ergo omnes mortui sunt vt videlicet satisfactio vnius omnibus imputetur sicut omnium peccata vnus ille portauit It was man that was indebted and man that paid it For if one died for all then were all dead to the end that the satisfaction of one should be imputed to all euen as he alone bore the sinnes of all Ambrose also vpon these words of the Apostle Christ was made a curse for vs as it is written Cursed is euery one that hangeth on tree saith Non ille maledictus sed in te maledictus Christ was not accursed but in thee was hee accursed Iust so are we in him blessed Saint Cyril also vpon these words of Esay The Deliuerer shall come forth of Sion and shal turn away iniquities from Iacob c. concludes thus from Rom. 10 10. For with the heart c. With the heart saith he man beleeueth to righteousness with the mouth confession is made to saluation We haue therefore receiued of God the word of faith and confession Which word bringeth saluation and procureth righteousnesse For Christ doth so iustifie the vngodly that hee proclaimeth Behold I haue remoued thine iniquities as a cloud and thy sinnes as a mist. For this word of faith shall be for euer in vs and shall neuer cease from our mouth but wee shall transmit and conuay it euen vnto posterity For thus also shall posterity be iustified For if Christ bee for euer both God and Lord the confession of this his faith shall neuer faile with those who haue acknowledged his appearing So Cyril This therefore was among the ancient Fathers of the Church and they haue sent it downe to vs their posterity as the Catholicke faith to bee confessed of all Gods children vntill the appearing of Iesus Christ that our iustification stands in the merits of Christ and the mercies of God in the remission of our sinnes and the not imputing them vnto vs. But the Trent-Fathers and the Church of Rome as being not the legitimate posterity but the bastard brood falsly pretending from those holy Fathers disclaime this Catholick faith concerning iustification in the remission of sinnes which God in the forenamed place
of Esay cals his new Couenant or Testament and doth anathematize and curse to the pit of hell all those that haue or shall place our iustification in the onely imputation of Christs righteousnesse or in the remission of sinnes without our inherent righteousnesse as appeareth in the former Chapter What needes more testimony in such a cloud of witnesses Among all which not a word of any inherent righteousnesse not a word of infusion of grace not a word of hope and charity ioyned with faith as equally concurring much lesse precurring and out-stripping faith in the worke of iustification not a word of imputation so to bee vnderstood as if Christ did therefore merit that we might haue grace inherent or of our owne whereby to bee iustified in Gods sight Although true it is that the same ancient Fathers doe often call our inherent righteousnesse which is our sanctification by the name of iustification but they neuer say that hereby we are iustified in the sight of God In a word the consideration of the true difference betweene the first couenant and the second doth easily conclude the truth of this doctrine The first couenant made with Adam in Paradise was the couenant of workes Doe this and liue but the second couenant opposite to that is of grace Beleeue and liue as the Apostle doth notably oppose faith against workes in our iustification Therefore vnlesse wee would bring man againe into the estate of Adam in his earthly Paradise before his fall and so shut out Christ the second Adam to pleade iustification by workes is a monstrous dreame Therefore it was not for nothing that our first Parents were banished out of that earthly Paradise typically to teach them that now they had no more to do with that first condition of their creation the happinesse whereof depended vpon the couenant of workes but now they must seek a new Paradise that is a heauenly and that by a new and liuing way to wit by faith in Christ which is that couenant of grace opposite to the couenant of workes So opposite that as the Apostle saith If it be of grace then it is no more of workes otherwise grace is no more grace But if it bee of workes then is it no more grace otherwise worke is no more worke Rom. 11. 6. CHAP. VI. Of the instrumentall cause of iustification and first of the Romane Catholicke doctrine herein THE Councell of Trent puts no other instrumentall cause of iustification but the Sacrament of Baptisme which saith she is the instrument of faith without which faith no man could euer obtaine iustification Where notwithstanding shee would seeme not altogether to exclude faith as a party-instrument But because Baptisme is so vnderstood as an instrumentall cause as will require rather a particular discourse by it selfe wee will shew here what allowance they giue to faith in iustification That which the Pontificians ascribe to faith in the worke of iustification is either that it is a worke of grace preparing and disposing a man to receiue the grace of iustification as being the beginning of other graces and going before iustification as appeareth out of the Treâ—â— Councell Ses. 6. cap. 8. or else that it is a grace concurring with other graces infused and inherent as hope and charity and such like by which ioyntly a man comes to be iustified otherwise they allow faith no hand at all in iustification As may appeare in the Councell of Trent the sixth Session the ninth and eleuenth Canons Si quis dixerit sola fide impium iustificari c. If any man shall say that a sinner is iustified by faith alone c. And if any man shall say that men are iustified either by the onely imputation of Christs righteousnesse or by the onely remission of sinnes excluding grace and charity which is shed abroad in their hearts by the holy Ghost and is inherent in them or also that the grace whereby we are iustified is onely the fauour of God let him bee Anathema or accursed Whereupon Vega in his glosse vpon this place sets this downe for his prime conclusion Certissima fide est tenendum fidem solam absque operibus alijs neque satis esse ad iustificationem acquirendam neque ad tenendam acquisitam Wee are to hold by a most certaine beliefe that faith alone without other workes is neither sufficient to procure iustification nor being procured to preserue it And what those other workes bee hee telleth vs to wit first Baptisme secondly the Eucharist or the Masse thirdly Penance fourthly Confession and Absolution fiftly the keeping of the Commandements c. And againe Multipliciter posse hominem iustificari prima quidem ac communior magisque protrita via est per poenitentiam secunda dilectio Dei super omnia c. Wee say that a man may be iustified many waies The first and more common beaten way is by penance the second by the loue of God aboue all the third by martyrdome the fourth by prayer no doubt so many Pater-nosters and Aue-maries vpon beades and obseruing Cannonicall houres the fift by the Sacraments of the Church and especially by Baptisme Penance and the Eucharist Penance you must note is in great request in the worke of iustification being here againe repeated and rancked in the middest betweene Baptisme and the Eucharist because in Penance there is not onely Confession to know what is in the conscience but satisfaction to tell what is in a mans purse if hee will deale by commutation And in the last place Probabilis est etiam sexta vt videtur via nempe per fidem It seemeth also probable that there is a sixt way namely by Faith But this way of faith comes lag in the reare and it is but probable neyther nay it doth but seeme probable The other wayes therefore are their common high-wayes of iustification this of Faith is onely a way of sufferance and that in some case of Necessitie yet with speciall restriction too as iustifying a man onely from originall sinne as Vega there addeth Videtur enim probabile c. For it seemeth probable that if a man be infected only with originall sinne and so soone as he should come to the vse of reason hauing heard the preaching of faith and seene miracles to confirme it should be willing to receiue it for the sauing of his soule by this onely that he giues credit vnto it hee should be iustified and haue his originall sinne pardoned But here mee thinkes Vega forgets himselfe in two things first that he puts faith in the last place which elsewhere he puts in the first Secondly that he attributes that to faith to wit the taking away of original sinne which eyther was taken away before in the baptized or if the party were not yet baptized Faith is not sufficient to iustifie him from originall sinne without Baptisme eyther infacto or in voto in deed or in desire Yea in the
vnited to this Spouse wee are endowed with all his goods Being vnited to this head wee receiue the rich influence of spirituall life and motion quickning euery member Yea that which is the summe of all wee put on Christ hee becomes wholly ours being made vnto vs of God wisedome and righteousnesse and sanctification and redemption and all in all Now true it is that this vnion is not only internall inuisible reall and peculiar to Gods elect but also externall visible nominall and common to all Christians So that although all Christians in Common as well Hypocrites and false Professors as the sincere and faithfull may claime a share in this vnion so farre forth as it is externall and visible as beeing wrought by externall and visible instruments the Word and Sacraments wherof all Christians are in common partakers yet onely the Elect and Faithfull are partakers of the internall and true reall vnion with Christ as being wrought by a most powerfull Agent the Spirit of Christ and by a most actiue instrument the Faith of Christ. So that Faith in the hand of Gods spirit is the principall yea and sole immediate instrument and meane to vnite vs vnto Christ euen as the spirit in man is the meane to vnite the body and soule together CHAP. IX Of the other Romanâ— Catholicke euasions to elude and frustrate the euidence of Scriptures concerning sole Faith in Iustification FOrasmuch as the holy Scriptures doe abound with cleare euidences to proue our Iustification by Faith alone in the only imputation of Christs righteousnesse apprehended and applyed by Faith altogether excluding workes from hauing any thing to doe in this worke it stood therefore the Church of Rome vpon to vse all art and wit of men and Angels I meane bad Angels to blunder these Chrystall fountaines by their distinctions and to sophisticate the pure simplicitie of truth with their faire false glosses and farre-fetcht interpretations To beginne with the Epistle to the Romanes where the Apostle in setting down the doctrine of Iustification doth so often attribute Iustification to faith without workes or without the works of the Law opposing faith against works grace against merit the Law of Faith against the Law of workes as being incompatible meanes or instruments to iustification The Pontificians can easily reconcile all by vnderstanding the opposition to bee betweene Faith and eyther those workes of the Law which are ceremoniall or those which are done before a man haue Faith but not of those workes which are done in the state of grace after a man haue receiued faith as is intimated in the eight Chapter of the Sixt Session of the Councell of Trent Wherupon * Vega reckoning vp sundry opinions as of some that take those workes excluded by Paul not only for legall and ceremoniall but morall and naturall of others that say St. Paul spake of workes going before Faith and St. Iames of workes comming after Faith c. At length addes his owne opinion spun like a copweb out of the subtiltie of his owne braine and all vpon the preposition Ex diuersly taken of Paul and Iames as this quaint Franciscan hath obserued For this preposition Ex saith he in Paul signifieth merit and debt but in Iames only co-operation and co-efficiency as where Paul saith that no man is iustified ex operibus by workes hee should meane none is iustified by the merits and due deserts of his owne workes And where Iames saith That a man is iustified ex operibus by workes and not ex fide tantum by faith only he should meane that workes do concurre vnto iustification and not faith alone But wee shall not want a broome to sweep downe this subtile webb But let vs adde first another of his webs which hee also fasteneth vpon his Trent-Fathers namely That Paul speakes of the first iustification from which precedent workes are excluded And Iames of the second Iustification in which subsequent workes are included Now for Vega's first reason and note vpon the preposition Ex it is no lesse really absurd than seemingly subtile For if Paul by saying Neminem ex operibus iustificari None is iustified by workes should meane by the merit or due desert of his workes then consequently by saying hominem ex fide iustificari that a man is iustified by Faith he should meane that man is iustified by the merit and due desert of his Faith which Vega himselfe in the selfe same place denyeth Thus the nimble Spider is wrapped and intangled in his owne webbe And as for the Trent-Fathers conceipt of Pauls first and Iames second Iustification wee shall by and by see the vanitie of it For indeede the iustification which Paul ascribeth to Faith without workes and that which Iames attributeth ioyntly to workes with Faith are so different as they differ not in degrees of first and second but in a most opposite respect as much as Iustification in the sight of God differeth from Iustification in the sight of man As wee shall more plainely shew anon Now for Pauls iustification by faith without workes it is cleare that all workes are excluded without exception not onely legall and ceremoniall and morall done before the state of grace but those also done in the state of grace none are excepted of what nature soeuer Paul shuts all out from iustification for if any be iustified by workes yea by workes of grace then Abraham for Abraham is propounded not onely as a particular beleeuer but as the father and figure of all the faithfull But Abraham was not iustified by workes not by any workes not by his best workes done in the state of grace This the Apostle proues manifestly Rom. 4. 5. To him that worketh not instancing of Abraham but beleeueth in him that iustifieth the vngodly his Faith is counted for righteousnesse So that Abraham is iustified not by working but by beleeuing To this purpose Gregory surnamed the Great Bishop of Rome vpon the seuen penitentiall Psalmes in the fourth of them to wit Psalme 51. vpon these words Et exultabit lingua mea iustitiam tuam you must pardon the vulgar barbarisme of the Latine the true English is And my tongue shall sing aloud of thy righteousnesse saith Iustitia Dei fides est the righteousnesse of God is faith And hee instanceth Abraham Abraham beleeued God saith he and it was imputed to him for righteousnesse Quia iustus ex fide viuit Because the iust doth liue by faith Si ergo iusti vita fides est consequens est eandem fidem esse iustitiam sine qua quisque esse iustus non potest If therefore the iust mans life be faith it followeth that the same faith is that righteousnesse without which no man can be iust Or saith hee the righteousnesse of God is that he will not the death of a sinner For it seems iust with man to reuenge his wrong but it is the righteousnesse of God to pardon the penitent So he As therefore
Abraham is iustified so euery sonne of Abraham to wit euery beleeuer is iustified namely by faith and not by workes Now was not beleeuing Abraham a regenerate person Did he not bring forth many fruits of faith many good workes of charity piety mercy hospitality obedience humility and the like yet none of these come within the account of his iustification in the sight of God For to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse Therefore though the Pontificians would neuer so faine foist and croud in by head and shoulders their workes comming after faith whereby they may be iustified yet they are all thrust out by the Apostle as those workers were shut out of Heauen by Christ Mat. 7. 22. 23. except they could either bring the Text within the compasse of their Index expurgatorius as they haue done the glosse and sentences of Fathers in the like kind or proue Abraham an vnregenerate person or force the Apostle to say that though Abraham were not iustified by workes but by faith yet Abraham was iustified first by faith and then by workes Yea but say they although Paul make no mention of Abrahams iustification by workes yet Iames another Apostle saith plainly Was not Abraham our father iustified by works when he had offered Isaac his sonne vpon the Altar Therefore Abraham was iustified not onely by faith but by works also Therefore to loose this Gordian knot wherein the Pontificians so much triumph wee will vse no other sword not Alexanders but the sword of the Spirit which is the Word of God to cut it asunder At the first sight Paul and Iames seeme to be at great oddes the one ascribing iustification to faith without workes the other to faith and workes In both the Pontificians vnderstand one and the same iustification in kinde but to differ only in degree or order as Pauls iustification to be the first and that of Iames the second but both iustifying in the sight of God But we shall finde it far otherwise namely that these two Apostles doe speak of two different iustifications differing not in degree or order but in kinde and quality So that Paul speakes of that iustification whereby a man stands iust in the presence of God which is attributed to faith and not to workes at all and Iames of another iustification namely of a testification of a mans faith declaring a man to be a true beleeuer by good workes which are the proper fruits and effects of sauing and iustifying faith For if Iames should-vnderstand by being iustified by faith and workes together such a iustification as makes a man iust in the sight of God then he should directly crosse his fellow-Apostle who shuts out all workes from hauing any thing to doe in our iustification in Gods sight For Paul saith Rom 4. 2. If Abraham were iustified by workes he hath whereof to glory but not before God But Iames saith Abraham was iustified by workes therefore this iustification of Abraham by workes was not that iustification which makes a man to reioyce before God to wit the iustification by faith which Paul directly opposeth to iustification by workes Rom. 4. Now that Iames speaketh of iustification by workes and not by faith onely as vnderstanding a testification and demonstration of sound and sauing faith is euident by the whole passage of his second Chapter where the Apostle exhorting to workes of mercy and charity and meeting with false professors that turned the grace of God into wantonnesse professing they had faith but made no conscience of a Christian conuersation to testifie the truth and life of their faith by good workes hereupon he inferreth ver 14. What doth it profit my brethren though a man say hee hath faith and haue no workes can the faith saue him No that faith which is without workes is dead and cannot saue a man Yea such a faith is no better than that of Diuels Well yet thou saist thou hast faith But there is as well a dead faith as a liuing faith a faith common with Diuels as a faith proper to beleeuers a sauing faith as a deceiuing faith Shew mee therefore whether thou hast that-liuing sauing faith of true beleeuers or no. It is not enough to say thou hast this faith vnlesse thou canst proue it It is one thing to say it another to haue it Now the proofe of it is by the fruits of it to wit good workes as the tree is knowne by the fruits For the liuing sauing Faith is not an idle but an operatiue working Faith it is a Faith euer working by loue Therefore as the man saith to his Neighbour vers 18. Thou hast Faith and I haue workes shew me thy Faith without thy workes and I will shew thee my faith by my workes In which words the Apostle puts a plaine difference betweene a dead and a liuing faith which yet we are not able to iudge of or to discerne one from another but by good workes and so speakes here of no other iustification by workes but only such as is declaratiue or demonstratiue in the sight of men as it is said here Shew me thy Faith by thy workes So that wee see here how it is the Apostles drift to discouer the true sauing liuing Faith from a false counterfeit and dead faith which notwithstanding vaine professors so much glory of Hereupon the Apostle instanceth the Faith of Abraham and Rahab which was proued to bee a liuing and sauing Faith by the fruits and effects of it Note the Apostles Context seriously and with iudgement In the 20. vers Wilt thou know O vaine man that Faith without workes is dead Was not Abraham our father iustified by workes when hee had offered Isaac his sonne vpon the Altar Seest thou how Faith wrought with his workes and by workes was Faith made perfect And the Scripture was fulfilled which saith Abraham beleeued God and it was imputed vnto him for righteousnesse and he was called the friend of God Ye see then how that by workes a man is iustified and not by Faith onely First Faith without workes is dead But Abraham was iustified by Faith But by what Faith Was it a liuing and sauing Faith that Abraham had Yes How doth that appeare By his workes euen by the workes of Faith which gaue testimony to his Faith that it was a liuing sauing and iustifying Faith for by workes his Faith was made perfect not that his workes added any being of perfection to his Faith but by way of demonstration and testimony onely As we haue the like phrase in Matth. 21. 16. Out of the mouth of babes and sucklings thou hast perfited praise not that Gods praise and glory receiued any addition of perfection by the mouth of those babes but onely in respect of the promulgation and declaration of his praise So here As also the Apostle inferreth in the next words vers 23. Thus the Scripture
was fulfilled which saith Abraham beleeued God and it was imputed vnto him for righteousnesse Note here how Iames varieth not one iot from the truth of the Scripture which ascribeth iustification to Abrahams Faith without workes for hee vseth the very same Scripture which Paul vseth to shew iustification by Faith without workes Yea but he addeth in the next verse Ye see then how that by workes a man is iustified and not by Faith only This conclusion seems to smile vpon the Papists but in truth it derides theirfolly for we see the Apostle doth no other here but conclude the former premises shewing what is that Faith which is imputed to a man for righteousnesse to wit not a dead and idle Faith but a liuing and working Faith testified by the proper fruits and effects of it good workes So that Abraham being said to be iustified by workes and not by Faith onely it is but to proue his Faith by his workes and that hee was declared to be iustified by Faith through the euidence of his workes whereby hee was declared iust in the sight of men to whom Faith comes to be testified only by good workes The like is to bee vnderstood of Rahabs iustification by workes for it is another instance seruing to the same purpose of the Apostle to distinguish a liuing and sauing Faith from a dead and vnprofitable Faith And this the Apostle concludeth together with the Chapter with a reason drawne from a similitude For saith hee as the body without the Spirit is dead euen so Faith without workes is dead also Note here how the Apostle most aptly concludeth the constant and vniforme current of this Chapter concerning the difference betweene a dead and a liuing Faith which are as it were the two hinges of the Chapter As the body without the spirit is dead euen so Faith without workes is dead also The Pontificians vpon this place doe ground their informing of Faith by charity as if Faith were altogether without forme and life vntill charity be infused into it but their collection is most improper and swarueth not onely from the property of the comparison but also from the maine purpose of the Apostle For the Apostle saith As the body without the Spirit is dead he saith not As the body without the soule is dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without spirit or breath for so the word signifieth Now if they would herein as they doe vpon other occasions altogether impertinent consult with Philosophy it would tell them that there are three things concurring to the composition of a liuing man the soule the body and the spirit The soule is that which informeth and giueth life to the body but the spirit by which they say the soule body are vnited is that whereby also the man doth breathe and whereby he is knowne to liue For so long as there is breath in a man wee know him to be aliue when a man Iyes in a swoune or trance without any motion to know whether he be dead or no we take a Chrystall glasse or such like to discerne whether hee breathe or no if he breathe not we giue him for dead but if he breathe neuer so little we know hee is yet a liuing man To this purpose doth our Apostle apply this comparison that as we cannot know a man from a dead carkasse but by his spirit or breathing so no more can wee know a liuing Faith from a dead Faith but by good workes which are as it were breathed from it Obiect But will some say The word vsed by St. Iames for spirit may be as well taken for the soule which giues life to the body for so it is often taken in Scripture for the soule as Luke 23. 46. and elsewhere Besides doe not most Interpreters take it generally for the soule Why should wee not then rather take it for the soule and spirit of a man that is within him than only for the breath which proceedeth from him Answ. I answer First as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken sometimes for the soule as well as for the spirit so also it is vsed sometime for breath or winde as our Sauiour alludeth Ioh. 3. 8. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for the praecordia or lungs whence the breath is deriued But the question is how it is to be taken in this place of St. Iames. For the true meaning of this word in that place wee must as in the true interpretation of other Scriptures obserue the tenure of the text and context Now the tenure of that whole Chapter of St. Iames is chiefly to discerne true Faith from counterfeit To demonstrate this he instanceth the body of a man Now by what speciall signe is the body of a man known to liue By the spirit saith S. Iames. What spirit the soule or the spirit within a man or his spirit to wit his breath for Spirit may signifie all these By that spirit which doth most liuely plainly shew a man to be aliue that is the breath For when all other signs do faile as speech and motion of any limbe or member in so much as a man is senselesse lyes for dead yet if he breathe it is an euident token that he yet liueth But when he comes once to be as the same Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without this spirit or breath then he is certainly dead Euen so Faith without the breathing of good workes is dead And this agreeth with that he saith there Shew mee thy Faith by thy workes The soule indeede giues the body to liue but it is the breath that shewes the body to liue when the soule cannot Therefore it seemeth to my reason an vndeniable conclusion that Saint Iames speakes there of the breath of the body the most demonstratiue signe of life And deuout Bernard also excellently to this purpose and place of Iames Vt corporis huius vitam ex motis suo dignoscimus ita fidei vitam ex operibus bonis As we discerne the life of this body of ours by the motion of it so also the life of faith by good workes Nor are we ignorant that St. Augustine Lib. 83. quaestionum quaest 76. to reconcile these two Apostles saith that Paul speakes of workes done before faith and Iames of workes after faith which opinion and conceit of his although it not onely want but crosse the euidence of Scripture sith Abrahams offering vp his Sonne was a worke of and so after faith and yet did not iustifie him before God as Paul plainely teacheth and where Augustine doth neuer so little swarue from the Scripure we must craue leaue there to leaue him being else followers of him as he is of the Scriptures according to his owne law yet St. Augustine going about to reconcile Iames with Paul saith not there nor any where else in all his writings that good works done after Faith doe iustifie vs in the sight of God but only that
they are necessary duties of euery true beleeuer Wee know also that Body in Scripture is often taken for the whole Compositum or the whole man or person consisting of soule and body as Heb. 10. 5. A body hast thou prepared me meaning the whole humanity of Christ. So Rom. 12. 1. I beseech you Brethren by the mercy of God that ye present your bodies a liuing sacrifice c. meaning the whole man the soule as well as the body for the body without the soule is not a liuing but a dead sacrifice So the Apostle here telleth vs that as the body to wit a man without the Spirit or without breathing is dead that is is knowne to be dead Euen so faith without workes is knowne to be a dead faith And so our Apostles conclusion here is a pregnant confirmation of what he had formerly said concerning the proofe and euidence of a sauing and liuing faith which is knowne and distinguished from an idle and dead faith onely by good workes by the working whereof faith is knowne to liue as a man by breathing So then it is cleare that Pauls iustification by faith excluding workes is that whereby wee are iustified truly and really in the sight and account of God and that other iustification which Iames speakes of wherein hee ioyneth workes with faith is onely a declaratiue iustification in the sight and account of men to whom wee manifect the truth of that faith whereby we are iustified in the sight of God by our good workes whereby men take notice that wee are true no counterfeit beleeuers Wee will conclude this place of St. Iames with the interpretation of Aquinas In Epist. Iacobi Cap. 2. Iacobus loquitur de operibus sequentibus fidem quae dicuntur iustificare non secundum quod iustificare dicitur infusio sed secundum quod dicitur iustitiae exercitatio vel ostensio vel consummatio res enim fieri dicitur quando perficitur innotescit Iames saith he speaketh of workes following faith which are said to iustifie not in that sense that iustification is called infusion but in that it is called the exercise or manifestation or perfection of righteousnesse for a thing is said to be done when it is perfected and made manifest In the last place the Pontificians alledge Paul to the Galathians where say they speaking of iustification by faith without the workes of the Law hee meaneth yea and mentioneth the ceremonials of the Law as Circumcision therfore hee doth not thereby exclude from Iustification the workes of grace done in vs and by vs. I answer first their allegation is false for the Apostle thereby the Law or the workes of the Law meaneth not only the ceremonials but the very morals of the Law as Gal. 3. 10. for it is written Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them All things exclude nothing Secondly he speaketh of the workes of the Law both ceremoniall and morall as they are done euen by the faithfull and regenerate also and not onely by others that euen in that respect they iustifie not in the sight of God To this end the Apostle saith Gal. 3. 11. But that no man is iustified by the Law in the sight of God it is euident for the iust shall liue by faith No man is iustified by the Law therefore not the regenerate not Abraham though hee did workes of the Law for he had the Law already written in the tables of his heart before it came to be written in stone But say they Abraham was iustified through workes True But how iustified In the sight of God No saith our Apostle No man is iustified by the Law in the sight of God In the sight of man he may as St. Iames meaneth but not in the sight of God as St. Paul plainely expresseth both here in the forenamed place to the Romanes Rom 4. 2. If Abraham were iustified by workes hee hath whereof to glory but not before God So that the Scripture in two most euident and pregnant testimonies excludes all iustification by workes yea by any workes in the sight of God and before God that by two witnesses of holy Scripture this word of grace of iustification by Faith excluding all workes whatsoeuer ceremoniall or morall yea euen in the regenerate themselues as was faithfull Abraham the type of all the faithfull might be established against all Popish Sophistrie and doctrines of Diuels Thirdly admit the Apostle meant only legall Ceremonies not morall Duties though the contrary is manifest yet of those Ceremonies Circumcision is nominated by the Apostle for one speciall one Of which he saith Gal. 5. 2. Behold I Paul say vnto you that if ye be circumcised Christ shall profit you nothing Circumcision then is vtterly excluded from Iustification and to depend vpon it makes a man a debtor to the whole Law Gal. 5. 3. But will some say for a Christian as these Galathians were to hold the necessity of Circumcision still together with Baptisme makes Christ vnprofitable and himselfe a debtor to the whole Law But did not Circumcision iustifie the Iewes before the vse of Baptisme as Baptisme doth now iustifie comming in the stead of Circumcision Surely much alike For if Baptisme now iustifieth as Pontificians teach ex opere operato then Circumcision once iustified which the same Pontificians deny But if Circumcision did not iustifie the Iewes as the Apostle affirmeth and Papists themselues confesse then Baptisme doth no more iustifie Christians Seeing that Baptisme is the same and no other to vs than Circumcision was to the Iewes though Papists put a great difference betweene them saying that the Sacraments of the New Testament do conferre grace ex opere operato but the Sacraments of the Old not so Wherein as in other doctrines of the mysterie of godlinesse they bewray their grosse ignorance But this by the way But now if circumcision and other ceremonials of the Law of God be excluded from hauing any thing to doe in our iustification in the sight of God by the obseruation of them then what part can Popish Ceremonies beeing not the ordinances of God but the inuentions of men yea most of them the doctrines of Diuels what part I say can these challenge in the worke of Iustification How shall the going a Pilgrimage to such a Shrine or to Rome in their yeare of Iubilee or the obseruation of Canonicall houres for reciting prayers not vnderstood or saying ouer by the Bead-row so many Pater-nosters and Aue-Maries before such or such an Image or buriallin a Friars Cowle and a thousand such trumperies and meere mockeries yet all of them very meritorious with that notorious Meretrix of Rome how shall these things come-in for a share in Iustification Lastly wee may obserue how the Apostle as to the Romanes so to the Galathians doth oppose the Law and Faith as Gal. 3. 12. The Law is not of
erant ad vtendum venerati sunt ad colendum They are become inexcusable who of Gods gifts haue made Gods to themselues and those things which were created to bee vsed they adore them as an Idoll Onely Christ is that sacred and mysticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that fish in whom is found our tribute-money to satisfie the Maiesty of God This money must bee stamped no where but in Gods owne Mint as the pure siluer Oare of it is no where found but in Gods owne Mynes the holy Scriptures no other Image or Superscription must be vpon it but that of Iesus Christ and none may tender or offer it vp to God but onely Christ. 1. Tim. 2. 6. There is one God and one Mediator betweene God and man the man Christ Iesus who gaue himselfe a ransome for all This pure ransome more pure more precious than gold will endure no mixture no allay of any other mettals much lesse of any drosse But inherent righteousnesse in vs though dipped in Christs bloud as hauing receiued a tincture from it as they say if wee offer it to God for currant payment hee will easily perceiue it counterfeit coine of our owne mynting of our owne inuenting no better than Alcumy little siluer but much drosse in it euen the drosse of humane inuention and corruption which if it bee brought to Gods touch turnes colour if put in the Skale of the Sanctuary is found too light if cast into the Test of Gods fiery iustice it is blown all away in smoke As Esay saith Thy siluer is become drosse thy wine mixt with water And as Ieremy saith Reprobate siluer shall men call them because the Lord hath reiected them Our inherent righteousnesse call it Christs merits or what you will is at the best but as Piscis in arido The fish while it is in the sea liueth moueth is full of strength and agility but vpon the dry land it straight loseth all his vigour motion and life it selfe and quickly putrefieth euen so the merits and righteousnesse of Christ being in him as in their proper element are most liuely and vigorous strong and auaileable to satisfie Gods iustice and to plunge all our sinnes into the deepe bottome of the bottomlesse deepe of his mercies by that sweete smelling sacrifice of himselfe once offered but take any part of these merits of Christ out of him and put them into our dry and parched sandy soules and they become of no life of no validity to make the least satisfaction for the least sinnes yea in this respect they stinke in the nostrils of God Our soules are but broken Cisternes to contain this pure water of life God could neuer yet finde any thing in vs in vs I say but onely faith whereby to iustifie vs and this faith not as a worke of ours iustifying vs but as an instrument applying Christ by whom in whom and for whom wee are iustified If God iustifie vs for righteousnesse inherent or dwelling in vs then God should bee said to iustifie the godly but the Scripture saith otherwise That God iustifieth the vngodly Rom. 4. 5. Now to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse where faith being opposed to working cannot be said to iustifie as it is a work A notable testimony to proue that our iustification is not from within vs but from without vs not in vs but on vs not of him that worketh but of him that beleeueth in him that iustifieth Whom the godly Nay but the vngodly As Augustine saith Tu Domine benedicis iustum sed eum prius iustificas impium Thou Lord doest blesse the iust but first he being vngodly thou iustifiest him As if hee had said Being first vngodly thou diddest iustifie him and then being iust thou Lord doest blesse him How then comes this forraine righteousnesse vpon an vngodly man The Apostle sheweth His faith is counted for righteousnesse How His faith layes hold on Christ who is the Lord our righteousnesse being made vnto vs of God wisedome and righteousnesse and sanctification and redemption that according as it is written He that glorieth let him glory in the Lord. But will the Pontifician say Doe you call the graces of Christ in vs counterfeit coyne drosse reprobate siluer c. Yes if ye reckon it for pay to satisfie Gods iustice withall in this sense in vs it is meere counterfeit drosse reprobate siluer coyned in the Mint of Satans forgeries It is but as the Sunne-beame vpon a dung-hill raysing vp a stinking vapour in stead of a sweete odour in Gods nostrils But the graces of God in vs flowing from our head Christ Iesus in whom wee are first iustified by faith are the matter of our sanctification and the consequent fruits and effects of our iustification Thus they are a Well of liuing waters springing vp in vs vnto eternall life Thus they are a garden of spices yea of costly Spicknard yeelding a fragrant smell while the Sunne of righteousnesse shines vpon them Thus are they more pure and precious than gold yea than much fine gold Thus are they so many precious stones to paue our way that leades to the Kingdome of Heauen Yea thus so many peerelesse Pearles which adorne our Crowne of grace here and shall much more gloriously imbellish and beautifie our Crowne of glory hereafter Thus all our good works and words and thoughts are precious euen in Gods sight through Christ. They will stand before his mercy seate but they dare not stand before the Tribunall of his strict and seuere iustice They dare come before God as a proofe of our faith and obedience but not as a price of our sinne and disobedience And at the best cause we haue to pray Gods mercy for them but in no case to pay his iustice with them Now there be many reasons why inherent righteousnesse is no formall cause of our iustification in the sight of God First because it is a meere humane inuention It hath no warrant in Gods Word and consequently no warrant at all Will the Pontificians herein as they are willing in other things stand to the iudgement of their father Aristotle Hee saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are better determined according to the Law than according to mans will for it is no sure rule Tertullian said of an errour of Hermogenes about the creation of the world of a pre-existent matter Scriptum esse doceat Hermogenis officina Si non est scriptum timeat Let the shop of Hermogenes shew this to be written If it be not written let him feare Now iustification is a fundamentall doctrine that cannot stand but vpon the Scriptures Iustification is by faith and faith comes by hearing and hearing by the Word of God The word is neare thee euen in thy mouth and in thy heart that is the word of faith which we preach for with the heart man beleeueth to
he is both from the first originall of it so abstruse as also by reason of the continual contentions on both sides so inuolued and intricate that to cleare the truth we can scarce finde where to beginne And herein he saith perhaps too true But the Pontificians treading this endlesse maze may thank their owne Shoolemen who first drew this Labyrinth filling it full with the many meanders of their manifold distinctions whereby they haue so intoxicated euen their strongest brains with often turnings as it is no maruaile if subtile Soto himselfe and others of his society doe so much busie themselues in vaine to finde the right doore of faith as the blinde Sodomites were puzled in seeking the doore of the righteous Lot which they could not finde out So that for a man to go about to tread this Pontifician Maze may seeme an endlesse labour But if wee repaire to the Councell of Trent therein wee shall finde the whole spawne of the errours of faith compact in one lumpe together The Councell of Trent or the Church of Rome which you will acknowledgeth and admitteth only one kinde of faith namely an Historicall faith which say they is common to all men good and bad yea common to the very Diuels themselues The summe whereof is set down in the fifteenth Chapter of the sixt Session and in the twenty eight Canon Their words are these Aduerâ—us etiam hominum quorundam callidaingenia qui per dulces sermones benedictiones seducunt corda innocentium asserendum est non modè infidelitate per quam ipsa fides amittitur sed etiam quocunque alio mortali peccato quamuis non amittatur fides acceptam iustificationis gratiam amitti diuinae legis doctrinam defendendo quae à regno Dei non solum infideles excludit sed fideles quoque fornicarios adulteros molles masculorum concubitores fures auaros ebriosos maledicos rapaces caeterosque omnes qui laetalia committunt peccata à quibus cum diuinae gratiae adiumento abstinere possunt pro quibus à Christi gratia separantur That is Also against the cunning wits of certaine men which by sweet words and benedictions seduce the hearts of the innocent wee are to affirme that not onely by infidelity whereby euen faith it selfe is lost but also by any mortall sinne whatsoeuer although faith bee not lost yet the grace of iustification being receiued is lost maintaining the doctrine of Gods law which excludeth from the Kingdome of God not onely vnbeleeuers but also beleeuing or faithfull fornicators adulterers effeminate abusers of themselues with mankinde theeues couetous drunkards raylers extortioners and all other that commit deadly sinnes from which they might haue abstained by the helpe of Gods grace and for which they are separated from the grace of Christ. In which words we may obserue two remarkeable things concerning the Popish faith first that it hath no coherence with the grace of iustification seeing as they teach the grace of iustification may be lost and yet faith remaine stil in a man the second is that this faith of theirs is coÌ„mon to whoor-mongers to adulterers and all kind of lewd persons whom they cal beleeuing or faithfull though shut out from the kingdom of God To this they adde also the twenty eight Canon Si quis dixerit amissa perpeccatum gratia simul fidem semper amitti aut fidem quae remanet non esse veram fidem licet non sit viua aut eum qui fidem sine charitate habet non esse Christianum anathema sit If any man shall say that grace being lost by sinne faith together with it is alwaies lost or that which remaineth is not true faith though not a liuing faith or that he who hath faith without charitie is not a Christian let him be accursed So that according to Romes doctrine a man may haue faith and want grace and a dead faith with them is a true faith and faith without charity may serue to make a Christian. According to which doctrine the Diuell should haue a true faith and consequently not to bee denyed to bee a Christian Euen as the Turkes call their circumcised Mussel-men that is true Beleeuers such true Beleeuers may the Pontificians be allowed to be Vega giues the reason of this Quod sancta Synodus fidem peccatorum fidem veram appellauit c. That the holy Synod of Trent called the faith of sinners true faith surely she did it being compelled of you O ye Lutherans being desirous by a fit terme to make plaine to all men the Catholicke doctrine of the identity of faith vnformed and formed And lest any hereby should bee deceiued therefore shee hath put this qualification licet non sit viâ—a although it be not a liuing faith And yet the same Vega saith there Quod si Lutherus c. If Luther had only said that which he writ in his Commentary vpon the Galathians Si vera fides est c. If faith be true and if a man be truly a Sonne charitie shall not be wanting we had neuer opposed him Yea Vega but take Luthers meaning withall That wheresoeuer true faith is there is charity and then you will retract your words and hold on your opposition not against Luther but against the truth Soto also puts the matter out of doubt saying That fides mortua propriè est fides the dead faith is the proper faith And chapt 8. ibid. That this faith doth not only fictè fainedly or falsly as Lutherans say saith hee sed propriè legitimè verè but properly legitimately and truly make a man a Christian and the member of Christ according to the Text. But thus we come to discouer the Councels reasons why she cals a dead faith a true faith as also her meaning where she saith That the instrumental cause of iustification is the sacrament of Baptisme which is the sacrament of faith sine qua without which faith no man euer came to be iustified This might giue some colour to iustification by faith sauing that they say They may haue faith without iustification And againe in the same Chapter whereas they equiuocate egregiously saying That faith vnlesse hope and loue be added to it doth not perfectly vnite vs vnto Christ alledging that of Iames Faith without workes is dead and fruitlesse and that of Paul That in Christ Iesus neyther circumcision auaileth any thing nor vncircumcision but faith which worketh by loue yet they meane no other faith but that which is by nature voyde of loue and hope seeing it can subsist without them And so consequently the faith that they hold and maintaine is no liuing but a dead faith which may bee in the damned yea which is in the very Diuels And for the further opening and confirming of the Councels minde â—â—â—his maine point let vs heare further what her two Champions and Expositors Vega and Soto in their learned Commentaries vpon this Session
confound them all in one yet againe they shew their pregnant and fruitfull veine in distinguishing when as they diuide and subdiuide this poore Faith of theirs into so many parts as at length it comes to iust nothing Not vnlike to Cyrus King of Persia who in his expedition towards and against Babylon being to passe ouer the riuer Gyndes which afforded him no Ford to passe but by shipping one of his holy white steeds proudly assaying to swimme ouer and so being drowned hee thereupon in reuenge of his holy horse vpon that goodly riuer threatned he would so diminish and diuide this riuer as women should easily wade ouer it and not vp to their knees So hee set his numerous Army aworke for a whole yeare to diuide the riuer into three hundred and threescore branches and so being as good as his word passed on the next summer to conquer Babylon So deale the Pontificians with sauing Faith which being as a goodly riuer able to carry the fairest ships of richest fraight bound for the holy Land onely because it will not suffer their proud inherent holinesse by the vertue of its owne strength to passe ouer they doe so cut and mince it as they make it common such is their common Faith for all passengers tagge and ragge to passe through vpon their owne legs Now let vs see which of these branches of Faith Vega in the name of the Councell of Trent and Church of Rome layes speciall hand on whether on the actuall or habituall acquired or infused formed or vnformed Vega shuts out all other Faith from the meaning of the Apostle in all those places where he attributes iustification vnto Faith but onely the actuall Faith All habituall Faith whether acquired or infused he peremptorily excludeth maugre all those that say the contrary of what authority soeuer Now what this actuall Faith is we haue heard by Vega himselfe that it is a credulity or perswasion firme and certaine but vneuident Note here how this Babylonish builder contradicts and confounds himselfe in one breath If this Faith of his be a firme and certain perswasion how is it vneuident and if vneuident how is it a firme or certaine perswasion Indeed this Vneuident helpes all It is like the picture of Venus drawne by Apelles who being not able to delineate and beautifie her face to the life drawes an artificiall shadow of a vaile or curtaine ouer it But what might bee the meaning of this word Ineuident Surely I finde not Vega very free to explaine himselfe in this point Onely in one place he seemeth to vnderstand by it such an assent or faith as we giue meerly for the authority of him that speaketh And so it may very well be said to be ineuident not onely in regard of any particular perswasion of good towards a mans selfe from him that speaketh but also of the particular truth to be beleeued This ineuident Faith is not vnlike the Iesuiticall blinde obedience when only the authority of the commander is respected not the equitie of what is commanded But the most commodious property of Vega's ineuidence is to leaue it as we finde it ineuident For the maine drift of the Pontificians is to fould vp Faith in a cloud that no man should know it And therefore Vega to dazell our eyes would haue vs beleeue that the Apostle Paul where hee speakes of iustifying Faith meanes not eyther Faith vnformed or Faith formed in particular but Faith in generall O miserable selfe-blinding Cardinall would you also cast a myst before the Apostles eyes that hee should not see what he said was euer impudencie and folly so yoaked together But what 's the reason that Vega will not pitch vpon one certaine and distinct Faith specially meant by the Apostle The reason is not hard to giue For if Vega should say that the Apostle meant Faith vnformed then the expresse words of the Apostle would euidently confute him where he commendeth Faith working by loue And againe if Vega should confesse that the Apostle elsewhere meant that Faith which worketh by loue then it must needes follow that Faith doth truly iustifie and not barely dispose a man to iustification as Vega would haue it But Vega hath another pretty euasion for this For he saith Aliud est c. It is one thing to say that those places of Scripture wherein our iustification is attributed to faith are to be vnderstood of Faith formed and another that they are to be vnderstood of Faith which worketh by loue For although saith he others take these two for one kinde of Faith yet we thinke these two to be most distinct and by no meanes to be confounded together Prius enim est c. For Faith working by loue goes before Faith formed by charity because saith he for this end it workes by loue that it may obtaine the holy Ghost and by it charity wherewith it may be formed O admirable subtilty surpassing all Philosophy all Diuinitie How doth Faith worke by loue before it haue charity Or what is that loue the Apostle speaketh of but charity Or is the Apostles Faith working by loue a Faith vnformed O Vega let me say that to thee truly which Agrippa falsly applyed to Paul Vega thou art besides thy selfe too much learning maketh thee madde For I am sure Vega cannot answer for himselfe as Paul did I am not madde but speake the words of truth and sobriety For Vega's wordes are meere contradictions senslesse and corrupt vnsauory salt Such is his sophisticate Sophistry and frothy wit that it may bee said to him as the Prophet saith to Babylon Thy wisedome and thy knowledge it hath peruerted thee or as the Vulgar hath it Hath deceiued thee I know their shift is to say There is a loue in man vpon the first grace disposing him to iustification wherby he beginnes to loue God aboue all things And iâ— not this loue the highest degree of charity that can bee If this loue be not charity it is meere vanitie But to sum vp the totall of that which Rome teacheth concerning faith in Iustification as we find it either expressed or implyed in the Councell of Trent illustrated by her most pregnant Interpreters First they allow or acknowledge but one kinde of Faith in the Scriptures common to good and bad Secondly that this is the Catholicke Faith of the Church the obiect whereof is the whole word of God written and vnwritten Thirdly that this Faith is a meere Historicall Faith which may be in the very Diuels and damned Fourthly that this Faith is formed by charity which while it hath it is a liuing faith but losing it it is dead and vnfruitfull Fiftly that this Faith euen without charity dead and fruitlesse as it is yet is sufficient to make a man a Christian and a Beleeuer Sixtly though they admit of no other Faith to Iustification yet that this Faith doth not iustifie by their owne confession but may be in
a man that is not iustified Seuenthly that a man hauing this Faith whereby he is made a Christian and a beleeuer yet for all that hee may goe to Hell Lastly notwithstanding all this yet this Faith is a true iustifying Faith though it bee dead This is the expresse perplext doctrine of the Church of Rome concerning Faith without any equiuocation at all Come wee now to examine the truth of this doctrine CHAP. XII Wherein Romane-Catholicke Doctrine concerning the kinde of iustifying Faith is confuted and the Catholicke Doctrine confirmed also of Faiths obiect and subiect FIrst whereas they allow no Faith in Scripture but one which they ground vpon that of the Apostle Ephes. 4. 5. One Faith it is euident they build vpon a wrong ground That there is but one Faith in the Apostles sense it is true that is but one sauing and iustifying Faith but that this faith is that which the Romane Catholicks only allow of is vtterly false and fabulous And yet they cal this the iustifying faith which Vega describeth thus Fides cui sacrae literae nostram tribuunt iustificationem c. That Faith to which the holy Scriptures attribute our iustification is for the most part and specially the Faith of the only Mediator betweene vs and God or to speake more plainely it is the Faith of Iesus Christ to wit a credulity or perswasion whereby we certainly and vndoubtedly beleeue that we may possibly be saued by him alone and also other things which are deliuered eyther by himself or by his Church or by his Apostles which we are to beleeue concerning his life death resurrection glory and dignity and grace Note here the nature of the Pontifician Faith They call it the Faith of the only Mediatour between vs and God This is well said but it is with limitation it is but vt plurimum for the most part Therefore this is not the true Catholicke faith as we shall see anone Then they call this Faith a credulity or perswasion wherby we certainly and vndoubtedly beleeue How Certainly and vndoubtedly beleeue This may passe for good Catholike doctrine But what do we certainly and vndoubtedly beleeue namely Per cum vnum nos posse saluari That we may possibly be saued by him alone So they place their faith in a possibility of saluation by Christ. But is this all No this faith hath for its full and adaequate obiect as the entire rule of it whatsoeuer is reuealed or deliuered by writing or tradition either by Christ himselfe or by his Church or by his Apostles So that this faith must bee regulated as well by that which the Church saith and what he meaneth by the Church we all know as what Christ and his Apostles haue said as well by traditions Romes vnwritten word as by the written Word of God Nay the Councell of Trent goes farther making the maine rule of faith to be that sense and meaning which the Church alwayes vnderstand of Rome hath or shall set downe concerning all things written and vnwritten And this is the Romane-Catholike faith Now if this faith of theirs bee the iustifying faith how comes it to passe that they that haue this faith are not iustified by it And if men hauing this faith may notwithstanding be damned and carry it with them to hell how is it a iustifying faith But with Romes good will we must not touch vpon particulars Suffice it there is one faith and this is the Catholicke faith of Romane-Catholicke beleeuers There is but one faith say they whether it be formed or vnformed which they take from the Scoria of the Schooles forge For Aquinas saith that faith formed or vnformed is one and the same in kinde and in number as the Logicke terme is Indeede Aquinas might speake his pleasure of faith formed and vnformed as being the first Forger of the forme of faith Whereas if this Scoria be but cast into the Test it will presently fume into the ayre For according to Philosophy Aquinas his profest and pretended proper element a thing without forme is non ens if it be Tohu it is Bohu too Gen. 1. 2. For the forme giues the being to the thing Now the faith of Deuils and of the wicked wanting a forme as Pontificians say is no faith at all But the faith of Deuils is not no faith a faith it is therefore a forme it must haue What forme Indeede as Scaliger saith the formes of things are hard to be found out But euery thing that hath but a name must haue a forme that giues the being Now that the faith of Deuils hath a forme proper vnto it is manifest because it hath a speciall act and motion in beleeuing which springeth from the proper forme of it The act of the Deuils faith is to beleeue that God is and that he is true in his word and iust in his iudgements so as it maketh the Deuill to tremble withall If therefore the Deuils faith hath a speciall forme to giue being vnto it then this forme puts a specificall difference betweene the Deuils faith and the Saints faith For euery thing is differenced in kinde from another by its proper forme As therefore the Saints faith hath a speciall forme to difference it from the faith of Deuils so the Deuils faith hath a proper forme to difference it specifically from the faith of Saints as the beasts soule is by the forme of it differenced from a mans soule And the forme makes the maine difference But this by the way to shew how these Philosophicall Doctors defile their owne nest To proceed That there is but one faith whereby we are saued all Catholike Diuines haue euer taught but that the liuing faith which they call formed and the dead faith which they say is vnformed should be all one faith in kinde this is a mysterie neuer known nor I suppose euer so much as dreamt of by any of the ancient Catholick Doctors of the Church Leo sirnamed the Great who was Bishop of Rome about the yeare of Christ 440. while as yet the faith of that Church was truely Catholike he saith Vna fides iustificat vniuersorum temporum Sanctos ad eandem spem fidelium pertinet quicquid per Mediatorem Dei hominum Iesum Christum vel nos confitemur factum vel Patres nostri adâ—rauere faciendum A sentence worthy to be written in golden letters One faith saith he doth iustifie the Saints of all times and it appertaines to the same hope of the faithfull whatsoeuer eyther we confesse already done or our Fathers adored should be done by the Mediator of God and men Iesus Christ. Note here this good old Bishop of Rome acknowledgeth one faith What faith A iustifying faith What A faith common to reprobates No such as iustifieth the Saints What Saints Those of the Popes Canonizing No The Saints of all times such as were long before the new order of Saints instituted by the Pope long after
they are iustified how can this Faith bee in the Diuels or Damned And St. Augustine to the same purpose speaking of Peters Faith proper to the Elect saith Dic quae fides Quae per dilectionem operatur Hanc daemones non habent fidem quae per dilectionem operatur sed soli serui Dei soli Sancti Dei soli fide filij Abrahae soli filij dilectionis filij promissionis ideo est charitas dicta Tell me what faith had Peter That which worketh by loue This faith which worketh by loue the Deuils haue not but only Gods seruants only Gods saints onely the sonnes of Abraham by faith onely the sonnes of loue the sonnes of the promise therefore it is called also charity Note here how St. Augustine puts a distinct difference between that kinde of Faith of Gods saints which is neuer separated from charity but alwayes working by loue and that in the Deuils and damned which is not capable of charity no more than the Salamander of heat Discernenda est ergo fides Daemonum à fide Sanctorum Plane discernenda vigilanter diligenter Therfore saith he the faith of the Diuels is to be discerned from the faith of the Saints Yea it is to be heedfully and carefully discerned Yea the whole current of ancient Fathers runne mainly to proue that sauing and iustifying Faith is a Faith proper to the Elect and Saints of God and meerely distinct in kind and nature from that faith which is common with reprobates and deuils Hence it is that they giue sauing and iustifying Faith such Epithets and Attributes as doe distinguish it from the faith which is in the reprobate and damned As they call it Sancta integra vera viua non reproba fides c. A holy intire true liuing not a reprobate faith Origen saith Certum est quod remissionem peccatorum nullus accipiat nisi detulerit integram probam sanctam fidem per quam mercari possit Arietam cuius natura haec est vt peccata credentis abstergat It is certaine that none can receiue remission of sins vnlesse he bring an entire godly and holy faith wherewith he may buy the Ramme the nature whereof is this to take away the sins of the beleeuer And againe Si fidem obtuleris tanquam precium hoc est Siclum sanctum Christo velut Ariete immaculato in hostiam dato remissionem accipies peccatorum If thou shalt offer thy faith as a price that is the holy Sicle hauing Christ as an immaculate Ramme offered vp in sacrifice thou shalt receiue remission of sinnes This ancient Doctor of the Church cals faith a price as Peter cals it a precious faith Chrysostome vpon the third Chapter to the Romanes saith What is the Law of Faith To be saued by grace Hee declareth the power of God that not only he saueth but also iustifieth and glorifieth without the helpe of any workes but requiring only faith If therefore God do saue and iustifie and glorifie vs by faith without the helpe of any workes concurring in our iustification then surely wicked and godlesse men so remaining whatsoeuer other faith they may haue they haue nothing to doe with this iustifying Faith by which most properly we are called Fideles Theophylact saith Qui credit in Filium non iudicatur Nunquid si immundam egerit vitam non iudicatur Maximè quidem Non eâ—im verè fideles sunt eiusmodi Hee that beleeueth in the Son is not condemned But if a man leade an impure life is he not condemned Yes doubtlesse For such men are no true beleeuers St. Basil saith What is the property of a Christian Faith working by loue The Faith then of a Christian is not separate from loue for it is alwayes operans working by loue And the same Father addeth What is the property of Faith A ful perswasion without reasoning c. where the same Father sheweth other common properties of faith as it apprehends the truth of Gods Oracles and is true it selfâ— without adding or detracting Our Sauiours words in the third of Iohn v. 16. are very powerfull God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life Whence issueth this conclusion Whosoeuer beleeueth in Iesus Christ shall neuer perish But wicked men by the confession of Pontificians although they beleeue do perish Therefore that faith or beleefe which wicked men haue is not that faith or beleefe in Christ which will not suffer any man to perish St. Augustine to this purpose vpon these words Credo in Deum c. saith Non dicit Credo Deum vel credo Deo quamuis haec necessaria saluti sint Aliud est enim credere illi aliud credere illum aliud credere in illum Credere illi est credere vera esse quae loquitur credere illum credere quia ipse est Deus credere in illum diligere illum Credere vera esse quae lâ—quitur multi malipossunt credere autem ipsum esse Deum Daemones possunt credere vero in Deum soli nouerunt qui diligunt illum qui non solum nomine Christiani sunt sed factis vita quia sine dilectione fides inanis est cum dilectione fides Christiani sine dilectione fides Daemonis I beleeue in God c. He saith not I beleeue that God is or I beleeue God although also these are necessarie to saluation For it is one thing to beleeu him another to beleeue that he is and another to beleeue in him To beleeue him is to beleeue those things are true which he speaketh to beleeue that he is is to beleeue that he is God or that God is to be beleeue in him or into him as the Scottish Dialect or Phrase doth more liuely expresse it is to loue him To beleeue those things to bee true which he speaketh euen many wicked men may doe it and to beleeue that God is euen the Diuels can also doe it but to beleeue in God they only can skill which doe loue him which are Christians not onely in name but also in their deeds and life because faith without loue is vaine with loue the faith of a Christian without loue the faith of Diuels So this holy Father As elsewhere throughout his workes he teacheth this as the Catholik doctrine constantly maintained in the Church of Christ That sauing and instifying faith is a faith meerely distinct and different in kinde and nature from that faith which is in wicked men and in Diuels cleane contrary to the Romane Catholicke doctrine as the like place we alledged before in the sixt Chapter out of his 29. Tract vpon St. Iohn And it is also vsed by the Glosse vpon Rom. 4. Vega citeth the place by way of obiection but leaues it vnanswered as we haue formerly shewed For indeede it is vnanswerable And therefore but only in that one place and that
affections and passions it directs the motions and cogitations of the soule to their right end and scope and in a word the office of this faith is to be the immediate instrument of Gods holy spirit to sanctifie the whole soule and body as the Scripture ascribes the worke of sanctification to faith as the immediate Instrument Acts 26. 18. Sanctified by Faith in me said Christ to his new conuert Apostle The Councell of Trent it selfe confesseth that faith is the roote of other graces Faith say they is the roote of all Iustification placing their iustification in hope and loue c. How then is Faith the roote If it be the roote the roote is not a bare disposition to a tree as they would haue Faith to bee to their iustification A dead roote cannot beare a liuing tree but like roote like tree But a roote naturally produceth and shooteth forth the tree for the life and substance of the tree is originally in the roote and comes from the roote Take away the roote and the tree witherereth for it liues in the roote And the roote giueth life to the tree not the tree to the roote As the Apostle said to the ingraffed Gentile once the Wilde Oliffe Thou hearest not the roote but the roote thee With what reason then can the Pontificians say That charity which is the branch not the roote giues life to the root which is Faith Herein how far themselues differ from senslesse stockes or come short of the vegetable trees I define not Now as the whole tree drawes his life and nourishment from the roote so all the fruits of holinesse haue their life and nourishment from faith for faith is the roote of them all And as the Apostle saith If the roote be holy so are the branches But Faith the roote of other graces is holy yea most holy as Iude speaketh therfore hope loue and all other graces growing in and from Faith are sanctified by and from Faith for as much as Faith is rooted in Christ from whom it receiues the life as of iustification so of sanctification Hence it is that deuout Bernard saith excellently to this purpose Primum syncera radix sancta fidei in terra humani cordis plantatur cumque fides plenè adulta fuerit velut quaedam magna est Arbor diuersa in se habens poma ex quibus reficitur anima plena Deo First the sincere roote of holy Faith is planted in the ground of mans heart and when faith is fully growne vp it becomes as a great Tree hauing in it sundry sorts of Apples wherewith the soule being full of God is refreshed Without Faith saith the Apostle it is impossible to please God But whatsoeuer action proceedeth from Faith therein it pleaseth God By Faith was Abels sacrifice made acceptable to God By Faith Enoch walking with God pleased God And are not all those actions of the Patriarches and Saints of God related in that eleuenth Chapter to the Hebrewes all referred to Faith as the roote from whence they sprang and receiued their life and louelinesse It is Faith that graceth euery action of the iust man for the iust man shall liue by his Faith Whatsoeuer fruite growes not from this roote it is sinne Whatsoeuer is not of Faith is sinne is as true in generall of sauing Faith as it is in particular of the Conscience called Faith by the Apostle Rom. 14 23. Now the reason of all this that Faith giues life and beeing to euery grace forasmuch as euery grace is radically in faith is because where faith is Christ is Now Faith is in the heart and consequently Christ dwelleth in the heart by Faith And if in the heart then in euery part and faculty of the soule and body So that as the soule quickneth euery part of the body so Faith quickneth and sanctifieth euery faculty of the soule As St. Augustine saith Fides quae credit in Deum vita animae existit per hanc iustus viâ—it Faith which beleeueth in God is the life of the soule and by this faith the iust man liueth And else where he saith Vnde mors in anima quia non est fides Vnde in corpore quia non est ibi anima Ergo animae tuae anima fides est Whence is death in the soule because faith is not there Whence in the body because the soule is not there Therefore the soule of thy soule is Faith And as the soule is in the body Tota in toto tota in qualibet parte The whole soule is in the whole body and whole in euery part So Fides totaest in toto tota in qualibet parte Whole faith is in the whole heart and whole in euery faculty of the soule Hence the Apostle making himselfe the instance of the life of faith saith I am crucified with Christ. Neuerthelesse I liue yet not I but Christ liueth in me and the life which I now liue in the flesh I liue by the faith of the Son of God who loued me and gaue himselfe for me Christ therefore is not to be found in that part or faculty of the soule where faith is not If Faith bee not in the will Christ is not there and so in the rest And where Christ is not there is no life no sanctification Our wils therefore our memories our affections our motions and cogitations are dead prophane all out of order if Christ be not and liue not in euery one of them And Christ is not in any of them if Faith be not there Hence it is that Faith is all because as the roote it containes all graces In the vnderstanding it knoweth God in the will it hopeth and loueth God in the memory it thinketh of God with thankefulnesse for his mercies in the affections it feareth God it sorroweth for sinne it patiently suffereth it reioyceth in God in all it serueth God How so From Faith it is that the vnderstanding knoweth God in his Sonne Iesus Christ the knowledge of whom is eternall life And therefore Diuines by knowledge in that place vnderstand Faith And St. Augustine saith Intellectus merces est fidei Ergo noli quaerere intelligere vt credas sedcrede vt intelligas Vnderstanding is the reward of Faith Doe not therefore seeke to know that thou mayst beleeue but beleeue that thou mayst vnderstand From Faith it is that the will hopes in God loues God and cleaueth vnto him and so in the rest And therefore St. Augustine placeth Faith in the will saying A Domino praeparatur voluntas hominis vt sit fidei receptaculum The will is prepared of the Lord to be the receptacle of faith And againe Omne quod non est ex fide peccatum est Ac per hoc bona voluntas quae sâ— abstraâ—it à peccato fidelis est quia iustus ex fide viuit Whatsoeuer is not of Faith is sinne And therefore the good will which withdrawes
Whence art thou called faithfull Is it not therefore because thou art sanctified by the death of Christ Is it not therefore because thou beleeuest in Christ And againe Fidelis propterea vocaris quoniam credis Deo ab eo creditam ipse iâ—stitium habes sanctitatem munditiam animae infiliâ—m adoptionem regnum coelorum Thou art therefore called faithfull because both thou beleeuest God and hast from him granted vnto thee righteousnesse sanctity purity of soule adoption of a sonne and the kingdome of heauen Seeing therefore by the Doctrine of Scriptures and Fathers faith and saluation cannot bee separated mee thinkes the Councell of Trent had done more politickly if with the losse of charity they had suffered faith quite to be lost too rather than retaining it to be damned with it Further for as much as the Pontificians admit of no other faith to Iustification but an historicall faith wee easily grant that which they so much desire That their faith doth not iustifie them at all but may be in them though they go to hell for it as themselues do teach Whereas the faith of beleeuers which beleeue in Christ hath the property to saue not suffer any to perish For Christ saith if we may beleeue Christ rather than the Popes infallibility in the Councel of Trent Whosoeuer beleeueth on the Sonne of man or the Sonne of God shall not perish but hath eternall life And v. 18 He that beleeueth on him is not condemned Yes saith the Councel of Trent he that is a beleeuer may bee condemned though still hee continue a Beleeuer Lastly sith for all this that their Faith cannot iustifie nor saue them yet notwithstanding they wil haue this to be a true Faith though a dead faith Let vs yeelde them this also that the Romane faith is a true dead Faith or a true Faith of the Diuels and damned Else what true Faith is it Gregory once Bishop of Rome â—â—ith â—â— Vera fides est quae in hoc quod verbis dicit â—oribus non contradiâ—iâ—â— That is true faith which in that it professeth in words it contradicteth not in maners And a little after Fidei nostrae veritatem in vitae nostrae consideratione debemus agnoscore tunc enim veraciter fideles sumus si quod verbis proâ—ittimus operibus compleâ—â—â— We ought to acknowledge the truth of our Faith in the consideration of our life for then are we truly faithful if that which we promise in words we performe in deeds And St. Ambrose saith Nunquam fides vera turbatur True faith is neuer troubled How is then the Pontifician faith a true faith albeit a dead faith seeing according to Gregory what it professeth in words it contradicteth in deeds and according to Ambrose it is not free from trouble being ouer-whelmed with horrour of Conscience yea St. Hierome saith Cum dilectio prâ—â—â—l abfuerit fides parâ—â—â— absâ—â—â—â— When charity is a way there faith also is gone with it To summe vp all in a word that hath beene said of this point the Notes of difference betweene the true Catholick sauing Faith and the Romane-Catholicke faith are these and such like 1. The true Catholicke iustifying Faith bringeth euery one that hath it vnto saluation and such shall neuer perish Iohn 3. 16. 18. and 1. Pet. 1. 9. The end of sauing Faith is the saluation of our soule But the Romish faith doth not by their owne confession bring euery one of them that hath it vnto saluation Therefore the Romane Catholicke faith is not the true Catholicke iustifying Faith Secondly the true Catholicke sauing Faith is a free gift of Gods grace giuen for Christs sake as Phil 1. 29 Ephes. 2 8. But the Romish faith is no free gift of Gods grace as being in the very Diuels which faith also the Councell of Trent separateth from grace Concil Trid. Sess. 6. cap. 15. saying that grace may bee lost though not faith Therefore the Romish faith is not the true Catholicke sauing faith Whereupon Bellarmine as the mouth of all Pontificians saith 1. Fides infusa non perit gratia recedente vt Catholici omnes fatentur Infused faith perisheth not when grace is gone as all Catholickes confesse So that Pontifician faith is no grace with them and no maruaile then if iustifying faith be in no grace with them also But how is their faith infused This may seeme to make faith a gift of God Let Bellarmine himself resâ—â—ue it he saith That all men may beleeue if they will when the Euangell is preached and so the Pontifician faith is of them disclaiâ—â—d to be a speciall gift of Gods sauing grace Thirdly The true Catholicke sauing saith is a confidence in the promises of God in Christ it being the foundation of things hoped for in Christ the speciall obiect of it Heb. 11. 1. But the Romish faith beeing no other in its owne nature but that which is common with the very Diuels by their owne confession is altogether without hope hauing no respect to things hoped for no more than the Diuels for all their faith haue Therefore the Romish faith is none of the true sauing iustifying faith There bee many other differences which follow in this Treatise Instead of adding more to this place it shall suffice to conclude this Chapter with the definition of sauing and iustifying faith which may fitly bee thus defined Iustifying faith is a speciall free gift of God his grace whereby a sinner beleeuing in or into Christ being thus vnited vnto him is made partaker of all Christs merits and righteousnesse and is by the same faith certainly and infallibly perswaded that all his sins are remitted and himselfe in Christ perfectly iustified in Gods sight this faith also as a liuing roote containing in it all other graces as hope loue patience humility c. For the proofe of each part of this definition we neede not here stand vpon as referring both to the foregoing and ensuing Chapters where they are amply proued Now that I call iustifying Faith a gift of God I note the efficient cause of it to be God whereby it is also distinguished from the faith of Diuels which cannot bee called the gift of God Secondly that I call it a free gift of Gods grace as Phil. 1. 29. this excludes all precedent workes in man as merits of congruity or of any preuious repentance making a man acceptable to receiue Faith in Christ which jumps with the merit of congruity Thirdly that I call it a speciall gift I exclude all reprobates from hauing any communion with this Faith it is specially and peculiarly and solely giuen to the Saints Iude 3. speciall also in regard of the nature of it being a gift of grace flowing from Gods special loue in Christ vnto his elect Saints Fourthly whereby a sinner c. I note that whoso hath this Faith is empty of all inherent righteousnesse of his own he must be a sinner the
it as Ioab did Abner vnder the fift ribbe as being in none but him that vainely boasteth and braggeth of the assurance of his iustification Indeede if this assurance were nothing else but a vaine confidence and boasting they say something But while they ioyne this certainty and assurance of Faith with vaine boasting they plainly discouer their masked hypocrisie by mixing and confounding the pure gold of Faith with mans drosse as if they were both one to be faithfully assured and vainly confident But this assurance whatsoeuer it is it must be in Heretickes and Schismatickes Catholickes must haue nothing to doe with it as being a vaine confidence Yet vaine as it is they confesse it to be a great and vehement enemy to the Catholicke Church to wit the Romane-Catholicke Church In which Church none must so certainly beleeue the remission of his sinnes as to exclude all doubting especially in regard of his owne indisposition and infirmity being fearfull of his owne grace and no maruaile if such be full of fearfull doubtings that build their saluation and iustification vpon their inherent grace But the conclusion is peremptory iust like the Serpent's in the third of Genesis beginning smoothly but ending roughly like the Sotherne winde Yee shall not dye at all So Trents conclusion is that no man can know by the certainty of faith whether he haue the grace of God or no. Furthermore the same Councell for the confirmation of the said Chapter to vphold their tottering vncertainty of faith hath planted three or foure Canons full charged with Anathemaes As Can. 12. Si quis dixerit Fidem iustificantem nihil aliud esse quam fiduciam diuinae misericordiae peccata remittentis propter Christum vel eam fiduciam solam esse qua iustificamur anathema sit If any man shall say that iustifying Faith is nothing else but a trust or confidence in the mercy of God remitting sinnes for Christ or that this confidence or trust is that onely whereby we are iustified let him bee accursed Faith is then something else than a trust or confidence in Gods mercy What else namely a diffidence in Gods mercy And Can. 13. Si quis dixerit omni homini ad remissionem peccatorum assequendam necessarium esse vt credat certò absque vlla haesitatione propriae infirmitatis indispositionis peccata sibi esse remissae anathema sit If any shall say that it is necessary for euery man for the attainining the remission of sinnes to beleeue certainly and without any doubting of his owne infirmity and indisposition that his sinnes are remitted let him be accursed Note here another by-blow at the certainty of Faith but seeming to bee laid vpon the shoulders of humane frailty and indisposition as if remission of sinnes depended vpon our owne strength and disposition But I maruaile why the Pontificians so much distrust their owne indisposition about the certainty of iustification when they so much dignifie their naturall disposition vnto iustification saue onely that for the loue of their worldly pompe pleasure and profit one speciall proppe whereof is their vncertainty causing the simple seduced people to rest wholly vpon their Priest Pope and Purgatory as their last Sanctuary of their troubled soules they are not disposed to giue God the glory and to seale to themselues the comfort of iustification by the certainty of Faith which certainty of Faith they must needes extreamely hate when to disgrace it they are faine to disparage their owne strength and disposition which otherwise they do so much deifie adore And as if mans disposition in the state of grace being accompanied and assisted with grace came short of that disposition which goes before grace and as if mans disposition were not as able to confirme him in grace as to prepare him vnto grace But wee will not enuie them their indisposition to the assurance of grace no more than wee admire that grace of theirs which can giue no solid comfort and assurance to the soule and conscience But let vs heare what Trent further saith Can. 14. Si quis dixerit hominem à peccatis absolui ac iustificari ex eo quod se absolui ac iustificari certò credat aut neminem verè esse iustificatum nisi qui credat se esse iustificatum hac solâ— fide absolutionem iustificationem perfici anathema sit If any shall say that a man is absolued and iustified from sinnes in that respect that hee certainly beleeueth hee is absolued and iustified or that none is truely iustified but hee that beleeueth he is iustified and that absolution and iustification is perfected by this sole faith let him be accursed Note here that the Councell of Trent differeth not one haires breadth from denying faith it selfe to bee absolutely necessary to iustification as wee shall more plainly discouer her minde herein hereafter And Can. 15. Si quis dixerit hominem renatum iustificatum teneri ex fide ad credendum se certò esse in numero praedestinatorum anathema sit If any shall say that a man regenerate and iustified is bound by faith to beleeue that hee is certainly in the number of the predestinate let him bee accursed And to conclude the 16. Canon is also annexed as a blade in this reede Si quis magnum illud vsque in finem perseuerantiae donum se certò hâ—bitâ—rum absoluta infallibili certitudine dixerit niâ—i hoc ex specialireuelatione didicerit anathema sit If any shall say by an absolute and infallible certainty that he shall certainly haue that great gift of perseuerance vnto the end except he shall know this by speciall reuelation let him be accursed Thus haue we set downe the whole mysterie of Pontifician vncertainty of faith in grosse as wee finde it ingrossed in the Councell of Trent For the further vnfolding whereof let vs consult the authenticke Commentaries of the Councell But first obserue we here what a deale of paines they haue bestowed about this one point of Vncertainty and that partly for the reasons formerly alledged in the beginning of this Chapter but principally doe they impugne this bulwarke of the Certainty of faith because it is a maine opposite to all their humane inuentions wherewith as so many ragges they haue patched vp their meritorious Capuchin-garment of iustification As the learned Chemnitius hath well obserued in his Examen vpon this point saying Nec sanè nullae sunt causae c. Nor is it without cause saith hee that the Pontificians doe so eagerly contend for the maintenance of their Vncertainty for they well perceiue that the whole negotiation of Pontifician Merchandize is sustained by this meanes For the conscience seeking some certaine and firme consolation when it heares that faith it selfe euen when it apprehendeth Christ the Mediator ought to doubt of the remission of sinnes it begins to deuise a masse of inuentions as vowes pilgrimages inuocations of Saints Pardons Dispensations Croisadoes Buls Masses and a
thousand such like being all but vntempered mortar to build their Castle of Vncertainty in the Ayre The conscience in this case being like the vncleane spirit in the Gospell which seeking rest and finding none in the wauering Vncertainty of Pontifician faith taketh vnto himselfe seuen other spirits worse than himselfe and so the conscience becomes more vncleane more vnsettled than it was before Now in the further laying open of this mysterie of Vncertainty if wee should follow the infinite perplexities and windings which we find in their most authenticke Commentaries vpon this point we should tread an endlesse Maze as tracing them in their vncertainties Vega writes a large Commentary vpon the forecited ninth Chapter of this Councell of Trent And Soto spends foure large Chapters vpon it No maruaile to see men wander wide in a wildernesse of vncertainty But wee will deale with them as the Prophet saith concerning the wilde Asse A wilde Asse vsed to the wildernesse that snuffeth vp the winde at her pleasure in her occasion who can turne her away All they that seeke her will not weary themselues in her moneth they shall finde her So these Pontificians wandring in the wilde disconsolate desert of doubtfulnesse and distrust snuffing vp the winde of vaine opinions at their pleasure cannot bee auerted from their aberrations and for a man to pursue them by the foote were to weary himselfe hee shall easily finde them out in their moneth when and where they disburthen themselues of the fruit they trauailed withall We will therefore onely touch those weighty reasons which they bring for the establishing of their vncertainty Soto hath reserued and marshalled this point of Vncertainty together with the arguments of it in the latter end of his third and last booke de natura gratia as being his Romane Triarij to helpe at a dead lift And indeede the maine doctrine of iustification hath such an inseparable relation to this point of Certainty as this being denied and remoued the whole doctrine of Faith falleth to ground And therefore comming to this point we may well apply the Prouerbe Ad Triarios iam res redijt The matter comes now to be tryed by the Triarij in whom resided the maine shocke dint and vpshot of the battaile As Soto saith Sentio ego pro mea exiguitate ingenij c. I am of opinion according to the slendernesse of my capacity that if there were no other argument that wee are not iustified by faith alone than that hence it would follow that a man is certaine he is in the state of grace wee should for this onely cause deny iustification by sole faith such is the euidence saith he that faith makes no man certaine of his saluation Et tamen aduersarij c. And yet the aduersaries saith hee by their peruerse argumentation doe euen hence especially reason and conclude that we are iustified by faith alone because otherwise no man were sure of his iustification for such a strong euidence do they take it that euery one ought to be certaine of his saluation Thus Soto And on the other side Luther saith Etiamsi nihil praeterea peccatum fuisset in doctrina Pontificia c. Although there had beene no other fault in the Pontifician doctrine than that they taught that we ought to stagger and wauer mis-deeming and doubting of the remission of sinnes of grace and our saluation yet we had iust cause to separate our selues from that Infidell and mis-beleeuing Church So he The case therefore standing thus betweene Certainty and Vncertainty in the matter of saluation that thereupon depends the winning and losing of the field it concernes both sides to bee no lesse sollicitous of the well managing of their forces if not much more than the ancient Romanes and their opposite enemies the Albanians when both sides resolued and concluded to pawne their perpetuall liberty and state to each other vpon the successe of one conflict betweene three twin-brethren called Horatij on the one side and other three twin-brethren called Curatij on the other First therefore let vs take a view of the state and strength of the Pontifician party To omit their many distributions of certitude as eyther in regard of the obiect or of the subiect or some diuine some morall c. wherein both Soto and Vega doe infinitely confound themselues take wee notice first in generall what kinde of certitude they admit and allow of and what they reiect and disallow The certitudes or certainties which they allow of are these First a certitude of Catholicke Faith to wit a generall Faith concerning the truth of all things reuealed in the Word of God c. which certitude they call a firme and certaine assent though obscure to the generall truth of Gods Word And this they call the certitude in regard of the obiect the assent whereof cannot be deceiued So that they confesse a certaine generall certainty And this is suitable and proportionable to that kinde of Faith which they hold namely a generall Faith So that their generall certainty stands vpon very good reason for how can their certainty be any other but generall when their faith is no other but generall for as he said As the man is so is his strength So as the faith is such is the strength of it Certitude therefore being the property of faith as wee shall shew hereafter then faith being generall the certitude thereof can be no other than generall Secondly they doe also seeme to admit of a certaine particular certainty of faith but with such limitation as they make it to bee a most vncertaine certainty such as may be either true or false To this purpose Vega defining certainty to be a certain assent void of all doubting whose proper obiect is truth hereupon he thus inferreth Itaque licet certi nequeant propriè dici de suae gratia nisi qui se certò verè credunt esse in gratia tamen certò assentiri se esse in gratia omnes illos possumus debemus asserere qui absque vila cunctatione trepidatione id sibi de se persuadent siue vere hoc seâ—tiant siue falso Therefore saith hee though none can properly be said to be certaine of their grace but those that certainly and truly beleeue that they are in the state of grace yet we may and ought to affirme that all they doe certainely assent they are in the state of grace who without all doubt or feare doe perswade themselues hereof whether their opinion herein be true or false Et non nunquam c. And oft times saith hee Philosophers and Diuines doe so abuse these termes as that they affirme that all that haue a certaine assent of any thing are absolutely and simply perswaded thereof Quamobrem c. Wherefore the Fathers to wit of Trent in this ninth Chapter doubted not to say that Heretickes and Schismatickes doe boast of the certainty of the
which the authors themselues were carefull to commit to print vpon this argument would scarce beleeue how many things were discussed about this Article and with what ardency not onely of the Diuines but also of all the Bishops who were perswaded that their opinion was right that they had hit vpon the truth So that the Cardinall of St. Crosse saw that many had more neede of a bridle than of spurres and by frequent digressions from the purpose and passages to other questions he often would expresse his desire of putting an end to this controuersie It was twice propounded in the Synod of the Prelates to relinquish altogether this question as being ambiguous long and tedious yet affection bearing sway they fell backe vpon it againe Thus farre the History which though somewhat long yet I hope the Reader will not thinke it more tedious in the reading of it than I haue done in the inserting of it which I haue the rather done that it might the more appear how this point of certainty hauing on the one side euidence of truth to confirme it and on the other humane wit and affection to oppugne it did puzzle and perplexe the whole Synod and fill them full of vncertainties Wee see those reasons and authorities alledged by the aduerse faction who were for vncertainty very acutely and pregnantly answered by Catarinus and those with him Also whereas they catched here and there at some passages of the Fathers seeming to fauour their doctrine of vncertainty it is well noted by the History that the Fathers might sometimes by accommodating their exhortations to the people as the occasion required represse the insolency of such as were presumptuous and vainly confident in the assurance of their saluation howsoeuer they continued in sinne whereas the Fathers in their maine discourses of faith speake most clearely in the confirmation of the certainty of iustification as we shall see hereafter Come wee now to Vega's incounters with the certainty of faith he takes great paines to beate the ayre what with answering what with vrging arguments for his Pontifician Goddesse Vncertainty now an Article of Romes faith Hee vndertakes according to his rare dexterity to answer all opposites and to expound or moderate the meaning of such authorities as are alledged out of the Scriptures or Fathers making them by some pretty quaint distinction to speake iust as him listeth The first place he bringeth for his vncertainty is out of Iob 9. 20. If I iustifie my selfe mine owne mouth shall condemne mee if I say I am perfect it shall also proue me peruerse Vega makes much adoe about this place fending and prouing but the very sight of the Text is sufficient to confute his folly in applying it to his vncertainty of iustification when as this place doth giue such a deadly wound to their iustification it selfe by their inherent righteousnesse which holy Iob here vtterly disclaimeth But doth Iob here vtter one syllable of the vncertainty of his faith in God his Sauiour and Redeemer Nay doth he not protest the contrary Though he slay mee yet will I trust in him And vers 18. Behold now I haue ordered my cause I know that I shall be iustified Who is he that will pleade with mee What clearer testimony could this holy man giue of his strong confidence and assurance of his iustification by faith in God So that I maruaile Vega would at all meddle with the example of Iob who throughout his booke is such a cleare mirrour of a true beleeuer whose faith is fortified with all confidence and assurance sauing that hee can easily impute Iobs certainty to a speciall reuelation and not to the property of faith But let not Vega with his iugling by casting a false myst think so easily to eclipse the clear beames of truth With the like successe he is tampering with Dauid and Salomon He alledgeth that of Dauid Who can vnderstand his errors Hereupon he inferreth if a man doe not know his sins how can he be sure of his iustification To this allegation we neede vse no other answer but Bernards exposition which Vega himselfe both obiecteth and takes vpon him to answer that these words of Dauid are vnderstood onely of veniall sinnes not of mortall This Vega confessing to be verisimile very probable and likely to be true yet answereth that seeing mortall sinnes are more truely and properly sinnes and do more defile the soule than veniall sinnes why should these words bee restrained onely to veniall sinnes I will not now enter into a discussion of veniall and mortall sinnes a distinction most grosly and impiously abused by the Pontificians but this I say that according to the iudgement of Pontificians of veniall sinnes they must needes confesse that these words of Dauid must bee meant onely of veniall sinnes that is such as the Pontificians call veniall The very word in the vulgar Latine will beare no other sense Delicta which signifieth slippes or errors or certaine defects and omissions such as the Pontificians ranke amongst their veniall sinnes But this place of Dauid makes nothing at all against certainty of faith For what if a man yea the holiest man if Dauid doe not know his sinnes his slippes and errors yet while he complaines hereof and confesseth them in generall vnto God praying O cleanse thou me from my secret faults what hindreth but that God cleansing him from all his faults should seale vnto him the certainty of the remission of all his sins apprehended by a liuely faith As Dauid saith in the 32. Psalme Blessed is he whose transgression is forgiuen and whose sinne is couered c. But how shall a man come to be certaine of this his blessednesse Dauid instanceth it in himselfe vers 5. I acknowledged my sinne vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne How did Dauid know that God had forgiuen his sinnes seeing he saith peremptorily Thou forgauest the iniquity of my sinne Did not Dauid know this by the certainty of faith Vega I know hath his answer at his fingers ends and will say that Dauid came to know this eyther by speciall diuine reuelation or else by Nathans pronouncing Dauids absolution saying The Lord hath put away thy sinne Yea but Dauid tels vs in the next words that this was not his case alone but it was common to euery godly man in particular For this saith Dauid shall euery one that is godly pray vnto thee in a time when thou mayst be found that is Euery godly man should haue the like comfortable successe vpon his repentance as Dauid had and say with confidence as Dauid did Thou forgauest the transgression of my sinne But Vega suspecting the strength of the Father's authority he addes thereto the Sonnes to wit Salomons Pro. 20. 9. Who can say I haue made my heart cleane I am pure from my sin Quis Who
leauing to the Pontificians let vs now come to pitch the certainty of saluation vpon the vnmoueable Rocke of the holy Scriptures Now for the Catholicke doctrine of the certainty of iustification we affirme against all Pontificians That this certainty is no probable coniecture no generall hope no plausible opinion no deceiâ—eable perswasion no vaine and hereticall presumption no speciall reuelation no peculiar donation to this or that Saint but that this certainety is the natiue and inbred propertie of a true iustifying Faith a perswasion that cannot be deceiued common to euery true beleeuer though after a different degree and measure in some greater in some lesser in some stronger in some weaker according to the measure of Faith and the mixture and allay of humane frailty fighting one against another in euery regenerate man as Iacob and Esau in the same wombe shaken with temptations not subdued sustaining long fight but euer at length victorious and when at the weakest yet it is certaine beleeuing though with vnbeliefe against hope beleeuing in hope aboue hope vnder hope For the confirmation of this truth we call the two Testaments to witnesse The Hebrewes haue three speciall wordâ— whereby they expresse the nature of true iustifying Faith as touching the certainety of it One is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emun which signifieth Faith the roote whereof is Aman which signifieth to nourish to which Dauid alludes Psal. 37. 3. Trust in the Lord and doe good so shalt thou dwell in the Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thou shalt be fed by Faith word for word as Tremelius renders it And in the â—ixt of Iohns Gospell the Lord ioyneth beleeuing on him and feeding on him together as both one As St. Augustine saith Crede manducastâ— Beleeue and thou hast eaten Now this word which the Hebrewes vse for faith signifieth also truth or that which is firme stable or settled And what can bee more firme or certaine than truth The Prophet Esay hath a very elegant exposition of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If ye beleeue not ye shall not be established To beleeue and to bee established both comming of the same roote in the originall Hence also comes the word Amen vsed in all languages which is a note of beleeuing and assenting to the truth and as it were sealing it vnto vs. And the Apostle vseth it for a note of certainty 2 Cor. 1. 30. For all the promises of God in Christ are Yea and in him Amen c. that is Most true and certaine Faith therefore is no doubtfull coniecture or wauering hope but a most certaine beleefe firme as truth it selfe Another word vsed by the Hebrewes for Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betaâ—h which signifieth trust security confidence and affiance This word is vsed by Esay notably to set forth the confidence and securitie of Gods Saints as Esay 32. 17 where speaking of the full reuelation of the Gospell in the comming of Christ in the flesh hee saith Then the worke of righteousnesse shall be peace and the effect of righteousnesse quietnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and assurance or securitie for euer as the vulgar Latine renders it Note here that the effect of the righteousnesse of Gods Saints is assurance and security in beleeuing The third word vsed in the Old Testament for beleeuing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chassah which signifieth so to beleeue trust or confide in God as to make him our sure sanctuary and resting place vnder whose protection the Beleeuer is safe and secure as the Chicken vnder the wing of the Hen as we reade this word vsed in Ruth 2. 12. they are the words of Boaz to Ruth The Lord recompence thy worke and a full reward be giuen thee of the Lord God of Israel vnder whose wings thou art come to trust And Dauid vseth the same word in the same phrase of speech Psal. 36 7. How excellent is thy louing kindnesse O God! thâ—refore the childen of men put their trust vnder the shadow of thy wings As the Lord vseth the same comparison to the vnbeleeuing Iewes How often would I haue gathered you together as the Hâ—â— gathereth her Chickens vnder her wings and yee would not Thus we see the true nature of Faith as it is expressed by significant words in the Old Testament all of them setting forth the certainty and assurance of Faith in God So that the certainty which beleeuers haue of their iustification is not by any extraordinary reuelation bestowed vpon this or that Saint in particular but it is of the very essence nature of iustifying Faith it selfe and therefore in whomsoeuer this faith is there also is the certainty of Faith securely reposing it self in the bosome of Gods mercy and vnder the wings of his holy protection Come we to the new Testament where let vs begin with that excellent description which the Apostle makes of sauing and iustifying faith peculiar to the Saints of God of whom he setteth downe an ample Catalogue in the 11. Chapter to the Hebrewes Faith saith he vers 1. is the substance of things hoped for and the euidence of things not seene The Greeke Text is very emphaticall and significant First therefore to acquit this faith from being that which the Pontificians would haue to be to wit a meere Historicall faith common with Reprobates and Deuils the Apostle shewes the obiect of it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things hoped for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things not seene such as the Apostle meaneth 1. Cor. 2. 9 the things which the eye hath not seene which God hath prepared for them that loue him which fall not within the reach of that faith that is common to the wicked who are altogether hopelesse and loue not the Lord Iesus Christ. Therefore the faith here described by the Apostle is the faith of Gods elect alone who onely haue the hope of eternall life Secondly this faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance as also the vulgar Latine hath it or subsistence of things hoped for that is Faith makes those things that are hoped for to be so sure and certaine as if they were already in our possession Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as an vnder-proppe or basis supporting and sustaining vs with constant patience in the assured expectation of those things hoped for as yet vnseene So that it signifieth a most stefast vnmoueablenesse of faith As 1. Cor. 15. 58. It is called also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an euidence demonstration or argument as the vulgar Latine of things not seene Now what is more sure and certaine than an euidence or plaine demonstration Whereupon St. Chrysostome vpon these words saith O what an admirable word he vseth saying the argument of things not seene for an argument or demonstration is in things most manifest Therefore faith is a vision of things not appearing and it brings vs to the same certainty to
opposition to this truth or any other by me deliuered in speciall against the Synagogue of Rome I shall be ready to maintaine if occasion require in ampler maner if I may haue alike liberty with my Antagonists I say no more for the present but commend you to God and to the word of his grace which is able to build you vp and to giue you an inheritance among all them which are sanctified Thine in Christ H. B. TRVTHS TRIVMPH Ouer TRENT CHAP. I. Of mans workes done before grace or of preparation in man vnto Iustification commonly called the merit of Congruitie The Romish Faith THE title of the fift Chapter of the sixt Session of the Councell of Trent is Of the necesitie of preparation to Iustification in men of ripe age where they say That by their free-will stirred vp and helped by grace they are disposed to conuert themselues to their Iustification by free assenting and cooperating with the same grace The ground of which disposition to Iustification is freewill which cooperating with grace produceth fixe seuerall workes of preparation laid downe by the Councell here and reckoned vp by Vega one of the Councels chiefe champions First an Historicall â—aith conceiued by hearing beleeuing the truth of Gods promises to a sinner in generall Secondly a feare of Gods iustice arising from the apprehension of their sinnes whence they arise thirdly to a hope by conuerting themselues to the consideration of Gods mercy trusting that God for Christs sake will be fauourable vnto them whom they then begin fourthly to loue as the fountaine of all righteousnesse and therefore are moued by a hatred and detestation against sinne that is fiftly by that Penance which they are to doe before Baptisme while sixtly they resolue to receiue Baptisme to begin a new life and to keepe the Commandements of God And Can. 1. If any man shall say that a man may be iustified before God by his owne workes which are done either by the power of mans nature or by the doctrine of the Law without diuine grace by Iesus Christ let him be accursed CHAP. II. Wherein the doctrine of Romish preparation is examined IT being the maine drift of this Councell to establish a righteousnesse inherent in a mans selfe and not finding how to dimme the bright sun-shine of truth against this doctrine but by an artificiall shadow of the second beames of grace medled and mingled with blinde or at the best bleare-eyed nature therefore the iudicious Reader may obserue how while this Councell would seeme in part to ascribe the worke of Iustification to Gods grace it doth in deed and in the maine attribute it to mans nature as may appeare in laying the first stone of this Baby lonish building Of the necessitie of preparation to Iustification The whole frame of which preparation composed according to the modell of their Schoole-diuinitie as Gabriel Biel one of their chiefe Sententiaries who liued about fifty yeares before this Councell hath laid it downe as That the Act of the will presupposeth the Act of the vnderstanding and the Act of faith goes formost to apprehend the abomination of sinne and the wages of it hence a feare of Gods wrath and of hell fire hence a dislike and detestation of sinne And this saith he is a disposition of Congruity neither immediate nor sufficient but very remote Then faith turnes it selfe to the consideration of Gods mercy and resolueth that God is ready to remit sinne through the insusion of charity to those that are sufficiently prepared and disposed Vpon that consideration followeth the act of hope whereby a man begins to couet after God as the soueraigne good and from this act of hope he riseth to loue God aboue all things euen out of pure naturals From this loue issueth another dislike and detestation of sinne not for feare of damnation but for God finally aboue all things beloued And all these acts are followed with a purpose of amendment And so at length this comes to be a sufficient merit of Congruity being the immediate and finall disposition to the infusion of grace And this is such a preparation as doth necessarily as by a chaine of so many infolded linkes draw after it the infusion of grace whereby a man is iustified Thus wee see by what perplexed pathes they would leade men towards their iustification But note here what a power they giue to this preparation as euen to necessitate and inforce the infusion of grace because saith Biel to a man that doth as much as lyes in him God hath determined infallibly to giue grace And Aquinas saith it is a merit of Congruity that when a man doth well vse his vertue God according to his super-excellent vertue should worke more excellently in him Videtur Congruum saith he It seemes Congruous and agreeable to reason that a man operating according to his vertue God should recompence him according to the excellencie of his vertue Yea such is the force of this merit of Congruity that according to Thomas it will merit not onely grace for a mans selfe but also for another man for because saith he a man in the state of grace doth fulfill the will of God it is Congruous or fitting that according to the proportion of friendship God should fulfill mans will in the saluation of another man Such is the nature of their doctrine of Congruitie of which sort are their workes of preparation disposing and fitting a man for grace And this is the sense and summe of the Trent doctrine touching preparation Now to cut off this Goliahs head we neede no other than his owne sword First concerning the title it selfe of the necessity of preparation in the Adulti or men growne as we call them note here the vanity of this doctrine how therein they confound themselues For I would aske them whom they meane by their Adulti or men of yeares Those within their owne Church such as are baptized or Heathens and Pagans without the pale of the Church such as are not yet baptized as Turkes Iewes or Indians Surely they mention those Adulti that are not yet baptized But it must needs be that they include their owne Adulti for else what vse is there in their Church of this doctrine of preparation which they so highly aduance commend vnlesse it be among the barbarous Indians But their Adulti haue already according to their doctrine receiued the grace of Iustification in their Baptisme conferring grace as they say ex opere operato which grace being once by any mortall sin afterwards lost there can be no more merit of Congruitie to merit a reparation of grace as it is in the preparation vnto grace as Thomas teacheth But leaue we the title and let vs come to the thing Popish preparation vnto grace hangs vpon two speciall hinges First free-will secondly that this free-will is moued by grace which their Schoole-men call the first grace implyed
in this Councell A free-will they must haue though they confesse it to be weake and feeble And such a free-will wee easily grant them as loth to incurre their Anathema for saying that free-will is altogether lost and extinguished by Adams fall The praise which Vega their Interpreter giues to Richardus learned saying as he cals it of free-will wee also with its proper limitation admit of When thou hearest saith he that free-will is a captiue vnderstand nothing else but that it is weake and depriued of the vertue of its natiue power Being thus weake then how should it dispose it selfe to receiue grace No saith the Councell as also their Schoole-men Free-will being weake it must be stirred vp moued and helped by grace and then it disposeth it selfe freely to receiue the grace of iustification So free-will as the God Baal being asleepe must bee awakened and stirred vp by Gods grace Well but what grace of God is this I pray you that thus moueth mans free-will as the waight that sets the wheele a going Surely I can learne no more from the Councels own mouth who knowes full well how to temper her words but that this mouing grace of God is some sound in the eare whereby Popish faith is conceiued Or else when God toucheth mans heart by the illumination of the Holy Ghost according to that of Gabriel Biel who saith that the will in the acts of it doth presuppose the acts of the vnderstanding and the vnderstanding wee know must be informed by hearing or by speciall illumination But in generall this grace they call the first grace or a grace that is freely giuen differing from the second grace which they call a grace that makes a man gracious and acceptable They say this first grace is freely giuen because no merit goes before it neither is this any sauing grace because as they confesse all men are alike capable of it and many receiue it that neuer come to saluation This is that grace which Arminius cals his sufficient grace But Aquinas saith plainly that this first grace is not the grace of the Holy Ghost for to the grace of the Holy Ghost hee attributeth the merit of Condignity but to that grace whereby the will disposeth it selfe the merit only of Congruitie But this first grace being once receiued and entertained by free-will cooperating with it a man disposeth prepareth himselfe to merit the second grace by way of Congruity And yet Aquinas speaking of this grace saith Deus non dat gratiam nisi dignis c. God giues not grace but to the worthy yet saith hee not so as being first worthy but because hee by grace makes them worthy O miserable perplexity If God giue grace to none but to the worthy then they were worthy before hee gaue them grace but if they were not worthy before he gaue them grace how doth he giue grace to none but to the worthie But whatsoeuer this first grace is wherby the will is first moued Aquinas tels vs what it is not namely that it is not the grace of the Holy Ghost for the merit that proceedeth of the grace of the Holy Ghost is of Condignity but the merit that proceedeth from free-will moued by the first grace is onely the merit of Congruity farre inferiour to that of Condignitie But that we may not lose our selues in this Maze let Vega and Soto tell vs the Counsels minde in this point as being themselues most priuie to it Onely the worst is wee finde them two of opposite opinions in this point of merit by Congruitie Vega admitteth merit of Congruity after the first grace disposing a man to the grace of iustification But it is pretty to note the vafrous and subtile elusion and euasion that he findeth against the streame of Fathers and especially of St. Augustine in this point For whereas they as himselfe confesseth shut out all kind of merit from iustification teaching that it is freely giuen to all Vega turnes the Cat in the pan and saith Loquuntur de gratia iustificationis c. They speake saith he of the grace of iustification as it comprehends all the gifts of God belonging to our iustification whereof in that proposition a little before hee makes the first grace to be one And so take iustification as it comprehends the first grace in it it excludes all merit because no merit goes before the first grace as the most of them teach but taking the grace of iustification alone by it selfe which is the gratia gratum faciens the grace that makes a man accepted it may bee questioned saith he whether that may not fall vnder the merit at least of Congrnitie Whereupon hee inferreth his fourth proposition which is That faith and other good workes whereby wee are disposed vnto the second grace by which wee are formally iustified and made acceptable to God doe by Congruitie merit such grace and our iustification Yea Vega ibid. saith Alia sunt merita ex congruo quae in peccatoribus reperiuntur quae nullâ— praemio digna sunt quia fiunt ab hominibus Deo ingratis exosis sed tamen eiusmodi ex se sunt vt Congruum sit diuinam bonitatem condeceat ea ex liberalitate benignitate sua acceptare vt trahat peccatores ad suam gratiam Of another sort are those merits of Congruitie found in sinners which are worthy of no reward as being done by men not liked nor beloued of God but yet of themselues they are such that it is Congruous and meete and beseeming the diuine goodnesse out of his liberalitie and bountie to accept them that hee may draw sinners to his grace But Soto on the other side shutteth out all manner of merit of Congruity going before iustification Pergimus pro ingenio nostro constituere c. Wee proceede saith Soto according to our capacitie to define that before iustification which is wrought by that grace that makes a man accepted there is in mans workes no merit either of Condignitie or of Congruitie But a little after hee makes a full amends for it saying Cum autem quis c. When a man begins once to be in the state of grace to wit of iustification then may hee merit both for himselfe by Condignitie and for others by Congruitie Other merit of Congruity going before the grace of iustification Soto confesseth he findes no foundation of any vnlesse that of St. Augustine alleadged by Thomas Fides meretur iustificationem that faith meriteth iustification But Soto would haue this put among St. Augustines retractations whereas by Merit in that place is meant not either any Congruity or Condignity termes vnknowne to the ancient Fathers in any such sense but onely the meanes or instrument to procure or acquire grace And as Soto himselfe a little after acknowledgeth St. Augustines meaning expressed by himselfe by the word Impetrare iustificationem That whereas he saith
Faith doth merit iustification his meaning is faith obtaineth iustification sine aliqua ratione meriti without any respect of merit Here let mee insert by the way a worthy annotation of George Cassander vpon the word Mereri or Merit in his second Scholia vpon his Ecclesiasticke hymnes printed at Paris 1616 for in other later impressions haply you shall finde this Scholia is quite purged out by the Index Expurgatorius composed by the commandement of the Catholike King Philip the second and by the aduice also of the Duke of Albany the copy whereof was printed at Strasburgh The words of the Index are these Scholium incipiens Vocabulum merendi apud veteres c. deleatur totum The Scholium of George Cassander beginning thus c. Let it be wholly cancelled But being notwithstanding preserued from this Purgatory fire let vs note it Vocabulum merendi apud veteres Ecclesiasticos Scriptores ferè idem valet quod consequt seu aptum idoneumque fieri ad consequendum Id quod inter caetera vel ex vno Cypriani loco apparet Nam quod Paulus inquit 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod vulgò dicitur Misericordiam consecutus sum vel vt Erasmus vertit Misericordiam adeptus sum id Cyprianus ad Iubaianum legit Misericordiam merui Et multa loca sunt in Ecclesiasticis officijs precibus vbi hoc vocabulum hoc intellectu accipi debeat Quae vocis notio si retineatur multa quae duriùs dici videntur mitiora commodiora apparebunt The word Merit saith Cassander among ancient Ecclesiasticall Writers doth commonly import as much as to attaine or to be made apt and fit to attaine or obtaine That which among others doth appeare out of one place of Cyprian For that which Paul saith 1. Tim. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the vulgar latine rendreth But I obtained mercie or as Erasmus rendreth it I got or receiued mercie The same doth Cyprian to Iubaianus reade I merited mercie And many other places saith hee there are in the Ecclesiasticall offices and prayers where this word Merit ought to bee taken in this sense Which sense of the word if it bee retained many things which seeme to be spoken harshly will appear more gentle and accommodate Thus Cassander But this among sundry other sayings of Cassander being condemned by the Index to bee purged out of his workes doth plainly shew what opinion the Pontificians haue of Merit aduancing it to a sense of a higher straine than the ancient Fathers of the Church were euer acquainted withall Or let the Pontificians themselues interpret vnto vs the meaning of this word Merit vsed by St. Augustine speaking of the sinne of our first Parents Foelix culpa quae talem meruit Redemptorem Will they say that Adams sinne merited either by Congruity or by Condignity Christ the Redeemer And againe where hee saith Nemo de sui peccati dimissione desperet quando illi veniam meruerunt qui occiderunt Christum Let none despaire of the pardon of his sinne when as they merited pardon which killed Christ. Will they therefore say that they which murthered Christ merited pardon either Congruously or Condignly Or what meant Gregory sirnamed the Great Bishop of Rome when he vsed the word Merit to Sauls persecuting the Church of Christ saying Illi dictum est Quid me persequeris Iste verò audire meruit Dimissum est tibi peccatum tuum To him it was said Why doest thou persecute me But he merited to heare Thy sinne is forgiuen thee What merit was this trow we And the same Gregory speaking of the theefe vpon the Crosse saith Latro cruentis manibus audire meruit c. The theefe with his bloudy hands merited to heare This day shalt thou be with me in Paradise What merit was in his bloudy hands But thus we see the meaning of the word Merit in these purer and ancient times vsed for to obtaine or such like But to returne whence we digressed we see Vega and Soto two grand Captaines in the Trent Councell one directly opposite to the other in the matter of merit of Congruity But the Councell through the dexterity of Sancti Crucij hath so composed the decrees and namely this of preparation as that by profound equiuocations euen flat contradictions are reconciled But the conclusion is that merit of Congruitie is ratified by the Councell in the necessity of preparatorie workes to iustification but inuolued in such generall termes that Soto and his side holding the contrary may not take offence at it but be made to beleeue that the Councell is for them In so much as Soto in his three bookes de Natura Gratia which he writes as a Commentary of this Session of the Councell sets downe all the Decrees and Canons of the same as the ground and text of his Commentary Take one notable instance of their egregious equiuocation in the first Canon of this Session before alleadged If any man shall say that a man may bee iustified before God by his owne workes which are done either by the power of mans nature or by the doctrine of the law without diuine grace by Iesus Christ let him be accursed Note here what variety of senses this Canon is full charged withall Would Vega and his side haue their merit of Congruity decreed Here is a Canon leueld against all those that shall say that a man by his own works may be iustified before God without the grace of God implying that by and with the grace of God assisting a man he may be iustified before God by his owne works done by the power of nature as his free-will or by the doctrine of the law Yea but thus Soto may feare that the Anathema the deadly bullet of this Canon will hit himselfe for denying all merit of Congruity done by the power of nature assisted by grace going before iustification Then let Soto but view ouer the Canon againe hee shall see it turned and leuelled against the Pelagians who taught that a man by his owne workes done by the power of nature may be iustified before God without diuine grace by Iesus Christ. Or against the vnbeleeuing Iewes who thought to be iustified before God by the obseruation of Moses law sauing onely that the Councell hath cautelously and correctedly expressed this vnder the name of the letter of Moses law Chapt. 1. as here vnder the name of the doctrine of the law lest as the History of the Trent-Councell hath well obserued if it had passed as at the first draught in these words per legem Mosis by Moses law then exception might haue beene taken in the behalfe of Circumcision to which some ascribing remission of sinnes this Canon or that Decree might haue been a preiudice to their opinion Thus all parties euen the contrary factions of that Councell were well satisfied while one side conceiued the Decree made expresly for them
and the other side that it made not against them The Decrees being not vnlike an artificiall indented picturetable which to him that lookes full vpon it presents one kinde of forme or face to him that stands on the one side another forme and to him on the other side a third Or like a plaine picture which hanging on the wall although the posture of the face be set one way yet it seemes to cast equall aspect vpon euery one in the roome Thus is verified that of Guido Clemens Priest and Cardinall of St. Potentiana who saith that in the Church of Rome there is quaedam radix duplicitatis simplicitati columbae contraria a certaine roote of doublenesse which is contrary to the doues simplicitie To conclude this point of Popish preparation it is so farre from fitting and disposing a man to receiue the grace of iustification grace of iustification being rightly vnderstood as it is a maine impediment and stumbling blocke in the way vnto it For whereâ—â— this preparation of theirs aduanceth mans free-will and other naturall powers to the attainment of grace what doth this else but puffe a man vp with a conceit of himselfe that he is in a better state than indeed he is as hauing something â—ft in him which being helped by some motion of common â—r I wot not what grace is able to leade him to the full posâ—â—ssion of grace and so of glory Gregory faith well Hee that â—owes not his disease how doth he seek to the Physitian for the greater the fault is being the sooner acknowledged it is the more speedily â—â—ended but the lesser sinne while it is deemed to be as it were none 〈◊〉 all is so much the worse and more securely kept in vro If Saint â—â—ul speaking in the person of a regenerate man as exercised â—â—th the combate betweene the flesh and the spirit comâ—â—aines that in him that is in his flesh dwels no good thing â—â—en what good thing can there be in any vnregenerate man â—o dispose him to any grace whose imaginations of his heart â—â—e onely euill continually They are euill and onely euill and that continually onely euill If corrupt Nature haue yet any thing left â—o brag off if any free-will to this grace whereof we speake â—â— here is that conuicting power of the Law that makes sinne out of measure sinfull That casts a man downe in the sense of his misery causing him to cry out Wretched man that I am â—â—o shall deliuer me from this bodie of death How shall a man come to Christ wearie and laden that he may be refreshed How comes the vngodly to be iustified if hee bring any meritto dispose him thereunto How shall the Law then be our Schoolmaster to bring vs to Christ who came not to call the righteous but sinners to repentance Wee need none other testimony to conâ—ince this Pontifician puffe-doctrine of preparatory workes to bee at the least Cousin germaine to that of the Pelagians than the Councell of Trent it selfe The Pelagians held that some men vsing the reason of their owne will haue or doe liue in this world without any sinne To this agreeth that Canon of Trent If any shall say that all workes done before iustification howsoeuer they bee done are truely sinnes and deserue the hatred of God let him be accursed Compare now the Pelagian and Pontifician doctrine together and one egge is not liker another All workes done before iustification are not truely sinnes say the Trent-Fathers therefore the workes of the Pelagian heretickes done before or without iustification whatsoeuer or howsoeuer done are no sinnes as they taught Shall St. Austine be vmpire in this case Pelagianorum sententia est sine vllo peccato aliquos homines iam ratione propriae voluntatis vtentes in hoc saeculo vixisse vel viuere Optandum est vt fiat conandum est vt fiat supplicandum est vt fiat non tamen quasi factum fuerit confidendum est Qui seipsum talem putat ipse se decipit veritas in eo non est non ob aliud nisi quia falsum putat It is the opinion of the Pelagians that some men by vsing the reason of their owne will haue and doe liue in this world without sinne It were to be wished so it were to be laboured for it is to be prayed for yet not to be beleeued as if it were so He that thinkes himselfe such a one deceiueth himselfe and the truth is not in him for no other cause but because he deemeth falsely And in another place hee saith Si Gentilis inquis nudum operuit nunquid quia non est ex fide peccatum est Prorsus in quantum non est ex fide peccatum est non quia per seipsum factum quod est nudum operire peccatum est sed in tali opere non in Domino gloriari solus impius negat esse peccatum Nam quamuis bona malè tamen facit ideo negare non potes eum peccare qui malè quodlibet facit Fructus bonos non facit arbor mala An dicis hominem infidelem arborem bonam If a Heathen saist thou shall couer the naked is it therefore a sin because it is not of faith Certainly in as much as it is not of faith it is sinne not in regard of the worke it selfe which is to clothe the naked is it a sin but in such a worke not to glory in the Lord only the wicked man denieth this to be a sin For although he doth good yet he doth it ill therefore thou canst not deny that he sinneth that doth any thing ill An euill tree doth not beare good fruit Doest thou call an vnfaithfull man a good tree Note here St. Augustine condemnes all workes for sinnes that are not done in the state of grace but in the state of nature and infidelity Therefore St. Augustine is anathematized of the Church of Rome for saying that all workes done before iustification are indeede sinns But whereas the Pontificians may obiect that St. Augustine condemnes onely such workes as are done without faith and not those Pontifician workes of preparation wherof faith as they affirme is the roote I answer St. Augustine speaketh honestly without equiuocation for hauing to do with the Pelagians those enemies of the grace of God hee opposeth the state of grace against the state of nature shewing that whatsoeuer a man doth in the state of nature before he be in the state of grace it is sin stiling euen the best workes of these heathen moralists but splendida peccata glittering sinnes Now whatsoeuer is done before iustification is done in the state of nature consequently it is sinne in St. Augustines sense because it is the bad fruit of a bad tree As for that first grace whereby the Papists teach a man is stirred vp to prepare himselfe for iustification it doth not set a man ipso facto
Chrysostome So soone as a man beleeues hee is iustified And St. Augustine Praedestinatio est praeparatio gratiae Predestination is the preparation to grace to wit of iustification And further he explaines himselfe thus Inter gratiam praedestinationem c. Betweene grace and predestination this is the onely difference that predestination is the preparation of grace and grace is the gift or donation of predestination Or as a little after Grace is the effect of predestination But will the Pontifician say Mans free-will is not for all this excluded from being an ingredient at least in preparation Augustine in the same place shuts free-will quite out of doores yea from setting one foot vpon the threshold or entry to iustification Ideo ex fide vt secundum gratiam firma sit promissio omni semini non de nostrae voluntatis potestate sed de sua praedestinatione promisit Promisit enim quod ipse facturus erat non quod homines quia etsi faciant homines bona quae pertinent ad colendum Deum ipsa facit vt illi faciant quae praecipit non illi faciunt vt ipse faciat quod promisit Alioquin vt Dei promissa compleantur non in Dei sed in hominum est potestate quod à Domino promissum est ab ipsis redditur Abrahae Non autem sic credidit Abraham sed credidit dans gloriam Deo quoniam quae promisit potens etiam facere non ait praedicere non ait praescire nam aliena facta potest praedicere atque praescire sed ait potens etiam facere ac per hoc facta non aliena sed sua That is It is therefore of faith that according to grace the promise might be sure to all the seede he promised not out of any respect to the power of our will but of his predestination For he promised not that which men but which himselfe was about to doe because though men doe those good things which belong to Gods worship hee causeth them to doe those things which hee hath commanded they doe not cause him to doe that which hee promised Else that the promises of God should bee performed it is not in the power of God but of men and that which the Lord hath promised is by them performed to Abraham But Abraham did not so beleeue God but hee beleeued giuing glory to God because what he had promised he was able also to doe he saith not to fore-tell he saith not to fore-know for hee is able to fore-tell and fore-know other mens workes but hee saith hee is able to doe meaning hereby not others workes but his owne So this holy man For otherwise saith he a little after Per hoc vt promissa suae Deus possit implere non etiam in Dei sed in hominis potestate hereby it should come to passe that it rested not in Gods power to bee able to fulfill his promises but in mans power St. Augustine therefore admits of no mixture of mans free-will concurring with Gods grace in preparing him to receiue the promise of God touching iustification as being built vpon the eternall decree of Gods predestation as an effect springing from the cause And Epist. 107. Vital The will is prepared of the Lord saith he How Quia praeuenit hominis voluntatem bonam nec eam cuiusquam inuenit in corde sed facit For God preuents the good will of man nor doth hee finde this good will in anie mans heart but makes it so And the same Father in his exposition of the Epistle to the Galathians vpon these words Induerunt Christum They haue put on Christ saith thus Filii fiunt participatione sapientiae id praeparante atque praestante Mediatoris fide quam fidei gratiam nune indumentum vocat Vt Christum induti sint qui in eum crediderunt They are made sonnes by the participation of wisedome which is prepared and performed by faith in the Mediator which grace of faith he now calleth aputting on So that they haue Christ put on them which haue beleeued in him Faith then so prepares as it also performes the worke of iustification whereas Popish faith may as they say prepare and yet faile to performe And writing to Simplicianus he comes directly to the point Quaeritur vtrum vel fides mereatur hominis iustificationem an verò nec fidei merita praecedant misericordiam Dei sed fides ipsa inter dona gratiae numeretur Misericors Deus vocat nullis hoc vel fidei meritis largiens quia merita fidei sequuntur vocationem potius quam praecedunt It is demanded whether faith doe merit mans iustification or else neither the merits of faith do go before the mercie of God but euen faith it selfe is reckoned among the gifts of grace The mercifull God calleth bestowing this grace no not vpon any merits of faith because the merits of faith rather follow vocation than goe before it And againe in another place Ante fidem non debentur homini nisi mala pro malis retribuit autem Deus indebitam gratiam bona pro malis Before faith nothing is due to a man but euill for euill but God doth reward a man with vndeserued grace to wit good for euill Where hee speakes of sauing faith iustifying not of common faith preparing And in his one hundred and fifth Epistle to Sixtus his fellow Priest Restat vt gratuitum Dei donum esse fateamur si gratiam veram id est sine meritis cogitamus Wee are to confesse that to bee a free gift of God if we consider the true grace that is without merits Now the true grace is that whereby a man is iustified and saued but this grace is a free gift without merits therefore no merits goe before the grace of iustification And Bernard sweetely Non est quò gratia intret vbi iam meritum occupauit Et deest gratiâ— quicquid meritis deputas Grace hath not where to enter where merit hath already taken vp the roome And you detract from grace whatsoeueryou attribute to merits And againe Ergo iam plena confessio gratiae ipsius gratiae plenitudinem â—ignat in anima confitentis Now then a plenary acknowledgement of grace is a signe of the fulnesse of grace it selfe in the soule of him that thus confesseth it And thus consequently out of the Fathers wee conclude as the Catholicke doctrine of the Church in those primitiue times That there is in man no worke of preparation whereby to merit by congruitie the grace of iustification which is the freegift of God without our merits And St. Augustine plainely discouers vnto vs the puddle whence this doctrine of merit of congruitie first issued namely from Pelagius Qui eos remunerandos dicit qui bene vtuntur libero arbitrio ideo mereri Domini gratiam debitum eius reddifatetur who saith they are to bee rewarded which vse well their
seruile that we may perform he cooperates with vs. And c. 16. vpon Phil. 2. Deus est qui operatur in vobis c. Certum est nos facere cum facimus sed ille facit vt faciamus praebendo vires efficacissimas voluntati And Epist. 107 to Vitalis Carthaginen vpon that of the Apostle Phil. 2. God worketh in vs euen to will he saith Vera Dei gratia praevenit hominis voluntatem bonam nec eam cuiusquam inuenit in corde sed facit The true grace of God preuenteth mans good will neither findes he it in any mans heart but makes it good Whereupon in his second booke against Iulian the Pelagian hee calleth it Seruum arbitrium saying Hic vnltis hominem perfici atque vtinam Dei dono non libero vel potius seruo propriae voluntatis arbitrio You would haue a man perfected and I would it were by the gift of God and not by the free or rather seruile arbitrement of his owne will Thus according to St. Augustine mans liberum arbitrium is by Adams fall turned into seruum arbitrium seruing onely to sinne and to turne it to good it must not onely bee moued stirred or helped but freed by Gods grace which is a worke of power in disarming the strong man And what this grace is hath beene shewed afore to wit Gods sauing grace The true grace of God saith Augustine not a common grace Deuout Bernard vnderstands by free-will a meere will in man without respect to the obiect good or euill Velle inest nobis ex libero arbitrio non etiam posse quod volumus Non dico velle bonum aut velle maelum sed tantum velle To will is in vs proceeding from free-will but not to performe what we will I say not to will good or to will euill but onely to will And againe Corruit homo de posse non peccare in non posse non peccare amissa ex toto complaciti libertate Man fell from a possibility not to sinne to an impossibility of not sinning hauing altogether â—ost the liberty of delight Per propriam quippe voluntatem seruus peccati factus meritò perdidit libertatem consilij for by his owne proper will being made the seruant of sinne hee hath deseruedly lost the liberty of his election or counsell Now how shall all this be repaired againe The same Bernard resolueth it Velle homini vt esset creans gratia fecit vt proficiat saluans gratia facit vt deficiat ipsum se deijcit That man should haue a will is from creating grace that this will should profit is from sauing grace that it should decay is of its owne voluntary defection It is therefore a worke not of common grace as they vnderstand by the first grace whereby they say the will is moued but of effectuall sauing grace to restore the will of man and fit it for Christ. Habet igitur homo necessariam Dei virtutem Dei sapientiam Christum qui ex eo quod sapientia est verum ei sapere re-infundat in restaurationem liberi consilij ex eo quod virtus est plenum posse restituat in reparationem liberi complaciti Man therefore hath the necessarie vertue of God and wisedome of God which is Christ who as hee is wisedome doth re-infuse wisedome to know the truth to the restauration of the freedome of election and as he is vertue doth restore a full power to the reparation of the freedome of delight and happinesse which saith he is begun here in grace and consummate hereafter in glory And again concerning free-will he saith Nemo putet ideo dictum liberum arbitrium quod aequa inter bonum aut malum potestate aut facultate versetur cum cadere per se quidem potuerit non autem resurgere nisi per Domini spiritum Ergo si à Domini spiritu iam non à libero arbitrio Let no man thinke that free-will is therefore so called as hauing an equall and indifferent power or faculty betweene good and euill seeing it could fall by it selfe but not rise againe but by the spirit of the Lord. And if it bee by the spirit of the Lord it is not now of free-will And St. Augustine tells vs plainly what that grace is whereby the will is freed to wit Gratia Dei per Iesum Christum Dominum nostrum in qua nos sua non nostra iustitia instos facit c. That grace whereby the will is freed is the grace of God by Iesus Christ our Lord wherein hee maketh vs iust by his owne not by our righteousnesse c. But saith the carnall minde If man haue not free-will to accept grace offered what cause hath God to complaine or to condemne man for that which is not in his power to performe I might answer with the Apostle O vaine man who art thou that repliest against God But I answer againe Though man haue no will of himselfe to receiue grace offered yet he hath a will to reiect grace offered for which he is 〈◊〉 condemned So that mans corrupt will is sufficient to conuict him though no way able to conuert him after that manner which Pontificians teach And thus God needeth not mans carnall wit to pleade for the equity of his iustice sith God doth not simply condemne men for that which by nature they are inuincibly vnable to performe as by the vertue of free-will to receiue grace offered but for that which is in their power and will to doe namely when they not only not willingly receiue but wilfully and contemptuously reiect and put from them the grace of God offered them in the Gospel And iustly doe all such obiecters come within the compasse of Iobs censure Iob 13. 7. Will yee speake wickedly for God and talke deceitfully for him c. As Saint Hierome Concede Deo potentiam sui nequaquam te indiget defensore Let God be Master of himselfe he needes not thee to pleade for him Now by the former testimonies as by a cloud of witnesses the Church of Rome is sufficiently conuicted of grosse absurditie and of grieuous impiety in her doctrine of preparation to iustification wherein her Gordian knot of manifold errours while the Romish Harlot would haue the liuing childe diuided betweene her and the true Mother Gods grace is cut asunder and dissolued by the sharpe sword of Salomons wisedome First because the worke of preparation is rather the worke of iustification it selfe and that so soone as the vnderstanding is inlightened and the will inflamed to apprehend Christ by faith Secondly because that grace of God whereby the will of man is prepared to iustification as they say is no common grace receiued as well by the reprobate as the elect but the sauing and iustifying grace of God which whosoeuer receiueth is more truly said to bee already actually iustified than disposed and prepared thereunto Thirdly because the work of Gods grace
if regeneration bee but begun then there is a childe of God at least newly conceiued if not newly borne and brought forth Such conception is a false conception of winde not of Gods spirit but of mans spirit so that if such proue all abortiues and dead borne it is no maruaile But the sons of God we cannot be till we be in Christ which is till we beleeue in Christ as Gal. 3. 26. Ye are all the children of God by faith in Iesus Christ therefore before this faith in Iesus Christ we are not the children of God no not so much as the Embrio in the first conception But the new creature must bee in Christ Iesus as the Apostle saith Gal. 6. 15. So when Christ himselfe speakes of regeneration to Nicodemus Ioh. 3. instructing him therein how it is begun in a man hee tels him in the continuation of his speech that this appertaines to those that beleeue in the son of man vers 15. and vers 16. For a man to be regenerate or made the son of God by adoption he must be in the son of God by beleeuing in him Where Christ also opposing faith to vnbeliefe saith those are condemned already that beleeue not hauing no part in the regeneration therefore before faith in Christ no regeneration at all no cleansing no sanctification but all condemnation Againe Christ is made vnto vs sanctification 1. Cor. 1. 30. vnto vs in him Of him are ye in Christ Iesus therefore while out of Christ no sanctification So the adoption of children is by Iesus Christ Ioh. 1. 5. therefore no sons no regeneration but in Iesus Christ. Likewise Ioh. 15. 2. Euery branch in me that beareth not fruit he taketh away So vers 4. As the branch cannot beare fruit of it selfe except it abide in the vine no more can ye except ye abide in mee For without me yee can doe nothing Therefore while a man is out of Christ vntill by faith he be ingrafted into Christ the true Vine from whom hee receiueth the liuely sappe of a new life hee can doe nothing nothing that is good nothing that is acceptable to God no worke of new obedience or sanctification But some may say Regeneration is wrought by the Spirit of God in vs and so may be before faith in Christ and consequently before we come to be actually in Christ. To which I answer True it is that the Holy Ghost is the immediate efficient cause of our regeneration But how doth he worke regeneration in vs namely by working in vs faith in Christ which faith is the very immediate instrument whereby the Holy Ghost doth regenerate sanctifie and cleanse vs sith the Holy Ghost by this faith ingrafteth and vniteth vs into Christ in whom we are regenerate and made the sonnes of God Now that faith is the instrument of our regeneration and sanctification it is euident Acts 15. 9. 26. 18. So that the very first and prime act of Gods sanctifying spirit in vs is to worke faith in vs by which faith in Christ as by a noble instrument the Holy Ghost vniting vs to Christ as members to the head doth regenerate vs and so makes vs the adopted sons of God And before faith in Christ we cannot say wee haue Gods sanctifying spirit in vs I say in regard of prioritie of time For this sanctifying spirit in the same moment that he sanctifies vs he workes faith in Christ in vs by which he regenerates and sanctifies vs. But they re-ioyne by a distinction and say that this repentance which prepares the way to faith and layes the foundation of regeneration is not acceptable to saluation but only to fit prepare vs thereunto and to make vs the more capable of it In this distinction they do much please themselues but they confound themselues in their distinction For they affirme againe that this precedent repentance of theirs is regeneration and sanctification and newnesse of life inchoatiue begun at least in part A bold assertion Is it regeneration begun and in part and being acceptable is it not acceptable to saluation Is not regeneration a worke of our saluation And though regeneration should be begun in this repentance in neuer so small a degree a worke it is of our saluation if it bee true regeneration Logicians know that Magis minus non variant speciem A man in the first conception is a man though imperfect and inchoatiue But they reply again That they do not say this preuious repentance is acceptable to saluation of itself but as i◠hath relation to faith cōming after whereby it becomes acceptable A pretty shift And yet they say again That repentance goeth before faith not in the precedency of time but in nature only in the order of causes Now if this repētance go before faith in the order of causes then repentance must cause faith so this absurdity wil follow That the effect must giue a form being at least a well being vnto the cause if so be faith the effect consequent of repētance as they say make the same acceptable But how doe they proue that this their repentance goes before faith in Christ in nature and in the order of causes They proue it out of Matth. 21. 32. where Christ taxing the infidelity of the Pharisees wherein they came behinde the very Publicans saith Iohn came to you in the way of righteousnesse and ye beleeued him not but the Publicans and the Harlots beleeued him and ye when ye had seen it repented not afterward that ye might beleeue him Hence they conclude That repentance must goe before faith as the cause of it alledging Christs words thus Ye repented not that ye might beleeue But leauing out him That ye might beleeue Him to wit Iohn Baptist as it is in the text which implieth what kinde of faith Christ there meaneth to wit an assent to the truth of Iohns doctrine The place thereby comes to bee preuerted For Credere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei is the faith of assent but Credere in eum that is in Christum is the iustifying faith So that by that place alledged if repentance goeth before faith in the order of causes then certainly that repentance is the cause of no other faith but the faith of assent there spoken of which is not all one faith with the iustifying faith But they which affirme thus yet confess that repentance doth not go before the faith of assent which they terme also the Euangelical faith but that its an effect consequent therof And here by the way I might take iust occasion to shew the absurdity of those that distinguish betweene Euangelicall faith and the faith of Christ as if Euangelicall faith were onely a generall assent to the truth of the Gospell whereas a generall assent and Euangelicall faith are as different as this and the faith of Christ are all one for Euangelicall faith looketh vpon the Gospell not onely as
ab illo in iustificatos Christs righteousnesse doth not really passe from him into those that are iustified nor by it are we formally iustified But imputation is of God which ioynes the merits of Christ vnto vs and makes them ours after a sort in as much as for his merits sake hee giueth vs righteousnesse whereby wee are righteous Cum enim per iustitiam Christi c. For seeing by the righteousnesse of Christ mankinde hath satisfied for their sinnes and by it is reconciled to God and the gates of Paradise are thereby vnlocked and all that are iustified or satisfie or merit at Gods hand seeing by his merits they are iustified and reconciled to God and satisfie for themselues and merit increase of grace and blessednesse surely it cannot be denied but that to mankinde and all so iustified Christs righteousnesse is or may be imputed to satisfaction and merit So Vega I neede passe no other censure vpon this Romane-Catholicke doctrine than that of Gregory Deo maledicunt cum se ab illo accepisse vires intelligunt sed tamen de eius muneribus propriam laudem quaerunt They blaspheme God when they acknowledge they haue receiued strength from him and yet from his gifts seeke their owne praise And St. Augustine in his Soliloquies saith sweetly Vnde gloriabitur omnis caro Nunquid de malo Haec non est gloria sed miseria sed nunquid gloriabitur de bono nunquid de alieno Tuum Domine est bonum tua est gloria Qui enim de bono tuo gloriam sibi quaerit non tibi quaerit hic fur est latro similis est diabolo qui voluit furari gloriam tuam Qui enim laudari vult de tuo dono non quaerit in illo gloriam tuam sed suam hic licet propter tuum donum laudatur ab hominibus à te tamen vituperatur quia de dono tuo non tuam sed suam gloriam quaesiuit Qui autem ab hominibus laudatur vituperante te non defendetur ab hominibus indicante te nec liberabitur condemnante te Whereof shall all flesh reioyce Of euill This is not glory but misery But shall hee glory of good What of anothers good Thine O Lord is the good thine is the glory For he who of thy good seekes glory to himselfe and not to thee hee is a theefe and a robber and like the deuill who would haue robbed thee of thy glory For he that would be praised for thy gift and doth not therein seeke thy glory but his owne this man though for thy gift hee be praised of men yet hee is dispraised of thee because of thy gift he sought not thine but his owne glory But hee that is praised of men being disallowed of thee shall not be defended of men when hee shall be iudged of thee nor absolued when condemned of thee I haue been the more copious in citing these two authors Vega and Soto because both they were grand-Sticklers in the Councell and vndertooke to write these things as Commentaries vpon this sixt Session of Iustification as we haue sufficiently noted before So that what the Councell hath couched in the Text in fewer words these haue amplified and expressed more at large to the end that no man might mistake the Councels minde and meaning no not in the middest of her mistiâ— and cloudy equiuocations Thus they haue learned to doe with imputation the very name whereof had so startled the Councell for the time as men doe with the Serpent The Serpent with her very aspect at first affrights the beholder but being taken and her teeth pulled out men are then not affraide to carry her in their bosomes So the imputation of Christs righteousnesse was at the first sight terrible to the Church of Rome assembled in the Councell of Trent no lesse than the gastly Owle was to the Pope and his Cardinalls in the Councell of Lateran which appeared to them in steede of their holy Ghost but finding meanes to take Christ the Antitype of that health-giuing brasen Serpent and to pull out his teeth to wit the truth of the imputation of Christs righteousnesse whereby sinne and death are bitten and stung to death lest it should bite and sting all their merits to death they dare now freely and familiarly carry the Serpent in the bosome of their bookes handling imputation at their pleasure without any perill at all to Papall satisfaction Bellarmine hath also learned to play with the word imputation Homo tustificatus non egit imputatione alienae iustitiae qua iniustitiâ— propria inhaerens tegatur A man iustified needeth not the imputation of anothers righteousnesse whereby his owne inherent vnrighteousnesse may be couered And in the tenth Chapter of the same booke Christus nostra iustitia non quòd iusti simus ea iustitia quae est in Christo nobis imputata Christ is our righteousnesse not that we are iust by the righteousnesse which is in Christ imputed vnto vs Sic igitur nobis imputatur iustitia eius quoad satisfactionem quam pro nobis praestitit sed non propterea nos iusti id est mundi immaculati haberi possumus si verè in nobis peccatorum maculae sordes inhaereant So therefore is Christs righteousnesse imputed to vs in regard of satisfaction which he performed for vs but for all that we cannot bee holden for iust to wit cleane and immaculate if the spots and staines of sinne be yet truely inherent in vs. So this is the generall voyce of the Councell of Trent and the Church of Rome to allow of no other imputation of Christs righteousnesse but such as by his merits wee haue aâ—â—â—usion of grace whereby we merit and satisfie God in our iustification And so they admit of no other formall cause of iustification but an inherent righteousnesse in themselues and out of Christ. Thus we haue seene what the Romane-Catholike faith is touching Iustification and the formall cause of it CHAP. V. The Catholike Faith concerning iustification and of the termâ— and forme of Iustification NOw to know the true nature of Iustification it much imports vs to consider in what sense this word Iustification is to be vsed and taken in the iustification of a sinner The Pontificians or Papists would restraine the sense of it to the etymologie of the Latine word Iustificare as much say they as Iustum facere from whence they would conclude their inherencie of selfe-iustification wherein they doe as some Lawyers that by the mistaking or misapplying of a word can ouerthrow the whole right of a mans cause Indeede St. Augustine saith Quid est aliud iustificati quam iusti facti ab illo scilicet qui iustificat impium vt ex impio fiat iustus Aut certè ita dictum est iustificabuntur ac si diceretur Iusti habebuntur iusti deputabuntur What else is it to be iustified but to be made
blessed But the Apostle or rather the holy Ghost by the Apostle is the best interpreter of that prophecie Gal. 3. 16. Now to Abraham and his seed were the promises made Hee saith not and to seeds as of many but as of one And to thy seed which is Christ. And this was that promise of God which Abraham beleeuing his faith was counted to him for righteousnesse as it is there in the sixt verse euen as Abraham beleeued God and it was accounted to him for righteousnesse Therefore Vega's diuinitie hath very much failed him in propounding these two examples of Noah and Abraham to proue the iustification of his generall Faith whereas we plainely see both these Patriarches faith had speciall and principall reference and respect to Christ Iesus And therefore their faith was reckoned to them for righteousnesse For the other examples which Vega there addeth in generall out of the eleuenth to the Hebrewes they are all of the same nature and all confirme this infallible and vndeniable truth That the promises of God in Christ and Christ alone with all his righteousnesse is the obiect of that Faith which is reckoned to Abraham to Noah and to euery beleeuer for righteousnesse Here then comes in the true formall cause of our iustification namely Christ himselfe with all his righteousnesse which being apprehended by faith it is imputed vnto vs for righteousnesse This is it that giues a true being to iustification Iustification therefore consists in the imputation of Christ and his righteousnesse comprehending also all the promises of God in him apprehended by faith Now concerning this Catholicke doctrine of imputation of Christs righteousnesse by faith the Scriptures are very pregnant in the proofe of it This Gospell hath testimonie before the Law in the Law and in the Prophets and is confirmed by Christ and his Apostles Before the Law to omit other examples wee haue two famous ones that of Noah and Abraham of whom wee spake euen now who are layd downe for exemplary patterns yea and liuely types to all beleeuers Noah before the floud and Abraham after the floud and before the Law which St. Paul doth especially note to put a difference betweene faith and the workes of the Law in the point of iustification In the Law also we haue two principall types liuely shadowing this doctrine of imputation The first we finde in Leuiticus 1. 4. And hee shall put his hand vpon the head of his burnt-offering and it shall bee accepted for him to make attonement for him The burnt offering waâ— a figure of Christ sacrificed for vs vpon the crosse the man that brings this burnt-offering is a type of euery true beleeuer and the hand which hee putteth on the head of the sacrifice is faith laying hold on Christ and as it were owning him for our proper sacrifice which God accepteth to bee an attonement for vs a sacrifice of a sweet sauour vnto the Lord. The Apostle applies this sacrifice with the fruits of it to Christ Rom. 5. 11. Wee reioycein God through our Lord Iesus Christ by whom we haue receiued the attonement Also Ephes. 5. 2. Walke in loue as Christ also hath loued vs and giuen himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour Christ is then this burnt-offering our attonement with God and an offering of a sweete sauour vnto the Lord. Now the instrument or hand whereby Christ is apprehended and applyed to euery true Beleeuer is Faith It was the hand of Faith which the diseased woman in the Gospell touched Christ her Sauour with and fetched vertue out of him To whom the Lord said Daughter be of good comfort thy faith hath made thee whole goe in peace This the Apostle doth also liuely setout Rom. 3. 25. Whom God hath set forth to wit Iesus Christ to be apropitiation through faith in his blood to declare his righteousnesse for the Remission of sinnes that are past through the forbearance of God to declare at this time his righteousnesse that hee might be iust and a iustifier of him that beleeueth in Iesus How fully doth the Apostle parallel and compare this truth with that type A second type of our righteousnesse or iustification by imputation of Christ vnto the beleeuer in the time of the Law is set downe Num. 21. 8. 9. The Lord said vnto Moses make thee a fiery serpent and set it vpon a pole and it shall come to passe that euery one that is bitten when he looketh vpon it shall liue and Moses did so and the serpent-bitten-man looked and liued The brazen Serpent was a type of Christ the serpent-bitten-man is euery sinner whom that old serpent hath already stung with sinne as he did our first Parents The looking on the brazen serpent so lifted vp vpon a pole is the faith of the beleeuer beholding Christ lifted vp vpon his Crosse. This Christ Iesus himselfe applyeth Ioh. 3. 14. 15. As Moses lifted vp the Serpent in the wildernesse euen so must the sonne of man be lifted vp that whosoeuer beleeueth in him should not perish but haue eternall life A most sweet collation of the truth with the type shewing that as faith is the hand of the soule laying hold vpon the bloudy sacrifice of Christ for our atonement with God so faith is also the eye of the soule so to looke vpon Christ crucified as to bee thereby cured of all the deadly wounds of sin and so to liue eternally The Prophets also are full of testimonies to confirme this doctrine of iustification by imputation Esa. 53. 4. Surely hee hath borne our grieses and carried our sorrowes yet we did esteeme him stricken smitten of God and afflicted as if hee had beene a malefactor But hee was wounded for our transgressions hee was bruised for our iniquities the chastisement of our peace was vpon him and with his stripes are wee healed All wee like sheepe haue gone astray we haue turned euery one to his owne way and the Lord hath laid on him the iniquity of vs all And vers 8. he was cut off out of the land of the liuing for the transgression of my people was he stricken Though he had done no violence neither was any deceipt in his mouth yet it pleased the Lord to bruise him he hath put him to griefe when thou shalt make his soule an offering for sinnes he shall see his seede c. Here wee see most liuely set downe a mutuall imputation of our iniquities vnto Christ and of his merits vnto vs. And then the Prophet vers 11. sheweth by what meane or instrument this righteousnesse of Christs obedience is imputed to vs By his knowledge shall my righteous seruant iustifie many for hee shall beare their iniquities By his knowledge or by the knowledge of himselfe that is by faith in him knowing and acknowledging seeing and beholding him with the eye of faith to bee that Lambe of God before the shearer taking away our sinnes for hee
hath borne our iniquities The Prophet Ieremy also doth set this downe most sweetly by a reciprocall or mutuall relation betweene Christ and his Church calling Christ and his Church by one and the same name and such a name as implyeth the imputation of his righteousnesse vnto vs For Ier. 23. 6. Christ the righteous branch and the iust King by whom Iudah shall bee saued and Israel shall dwell safely to wit the whole Israel of God as Rom. 11. 26. elect Iewes and Gentiles this is his name whereby hee shall bee called The Lord our righteousnesse And Ier. 33. 16. speaking of the saluation of the same Iudah and Ierusalem he saith And this is the name wherewith she shall be called The Lord our righteousnesse O what a glorious name is this for vs to be called The LORD Our Righteousnesse What tongues of men or Angels can with greater eloquence expresse that sweete communion that is betweene Christ and his Church wherein the Church and euery beleeuer is so inuested in the righteousnesse of Christ as to be called the Lord our righteousnesse Indeede the vulgar latine hath much dimmed and diminished the life of those places in Ieremy translating in stead of Dominus iustitia nostra Dominus iustus noster as much to say as our righteous Lord yet the interlineary Glosse vpon it saith Qui factus est nobis sapientia à Deo iustitia who is made vnto vs of God wisedome and righteousnesse the same in effect that Christ is the Lord our righteousnesse Thus are wee Iudah saued by the Lord our righteousnesse and by grace are wee saued through faith Ephes. 2. 30. The new Testament makes vp the testimony of the Law and Prophets fully 1. Cor. 1. 30. Of him are yee in Christ Iesus who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption Thus Christ is wholly ours by imputation This the same Apostle doth excellently demonstrate and conclude 2. Cor. 5. 21. where hauing spoken of our reconciliation with God by Iesus Christ which reconciliation standeth in the not imputing of our sinnes vnto vs vers 19. he addes the reason vers 21. For he hath made him to be sin for vs who knew no sin that weimight be made the righteousnesse of God in him Now how are we made the righteousnesse of God in Christ by any inherent righteousnesse in vs although deriued from the merit of Christs righteousnesse imputed in the Popish sense Surely wee are no otherwise made the righteousnesse of God in Christ than as Christ was made sinne for vs. How is that Was Christ made sinne for vs by hauing our sinnes inherent in him or infused into him God forbid for hee knew no sinne But if sinne had been inherent in him or infused into him hee had knowne sinne yet hee was made sinne for vs that is by the imputation of our sinne Note here also Christ is not said here simply to be sinne for vs but to bee Made sinne for vs and that wee simply are not but are made the righteousnesse of God in him implying a passiuenesse in both both of Christ made sinne and of vs made righteousnesse made that is not of or in our selues but extrinsically from without from another As therefore our sinne being imputed to Christ made him become sinne for vs euen so are we made the righteousnesse of God in him that is by the imputation of his righteousnesse which righteousnesse of Christ imputed to vs is no more inherent in vs to our iustification than our sinne imputed to Christ was inherent in him to his condemnation Whereupon St. Augustine saith Ipse peccatum vt nos iustitia nec nostra sed Dei sumus nec in nobis sed in ipso sicut ipse peccatum non suum sed nostrum nec in se sed in nobis constitutum He was made sin that we might be made righteousnesse not our owne righteousnesse but the righteousnesse of God nor in vs but in him euen as he was made sin not his owne but ours not in himselfe but in vs. And Bernard excellently to this purpose Homo qui debuit homo qui soluit Nam si vnus pro omnibus mortuus est ergo omnes mortui sunt vt videlicet satisfactio vnius omnibus imputetur sicut omnium peccata vnus ille portauit It was man that owed the debt and man that paid it For if one dyed for all therefore are all dead that the satisfaction of one might be imputed to all as hee alone bore the sins of all We are then made the righteousness of God in Christ as Christ was made sinne for vs. But Christ was made sinne for vs by the imputation of our sinnes vnto him not by infusion of them into him Therefore we are iustified or made the righteousnesse of God in Christ by the imputation of Christs righteousnesse vnto vs not by inherency or infusion of righteousnesse into vs. This is such an vnmoueable Rocke of truth as the gates of Hell can neuer preuaile against it Here all Popish arguments are put to silence no Romish sophistrie or schoole-subtilty can inuent any probability or seeming-reason to oppose this cleer and inuincible truth But perhaps they wil find some glosse vpon this scripture that shal make another sense of it Indeed they want not their glosses But mala glossa quae corrumpit Textum It is an ill glosse that corrupts the Text. Indeede the ordinary glosse vpon these words Hee was made sinne for vs vnderstands by sinne eyther the sacrifice of sinne according to the Hebrew phrase in the old Testament as Hos. 4. 8. or else the similitude of sinnefull flesh as Rom. 8. 3. So the glosse is vncertaine it pitcheth vpon no one sense But the Scripture hath one prime and proper sense Now that the Apostle should not simply meane by sin the sacrifice of sinne as being an obscure Hebrew phrase is more than probable because he writes this Epistle not to the Hebrewes to whom writing his Epistle is full of Legall types and termes a language which they well vnderstood but to the Romanes who were not acquainted with the Law terms But the maine reason why the Apostle cannot meane here by sinne barely the sacrifice of sinne is in regard of the Antithesis or relatiue opposition here betweene sinne and righteousnesse For sinne and righteousnesse stand here as termes opposite one to the other looke therefore how righteousnesse is here vnderstood namely properly as opposite to sinne So sinne is to bee vnderstood properly as opposite to righteousnesse Christ then was so made sinne for vs as we are made the righteousnesse of God in him and wee are so made the righteousnesse of God in him as hee was made sinne for vs. Againe Christ who knew no sinne was made sinne for vs So are we made the righteousnesse of God in him euen wee who knew no righteousnesse that is who had no righteousnesse of our owne but as the
thine owne workes to robbe God of his glorie and thy selfe of all grace puffing vp thy selfe with pride in steade thereof But leaue we these puddles of errour and come we to the Chryst all fountaines of Christs truth CHAP. VII The Catholike Faith of the Doctrine of Faith as the sole immediate Instrument to apprehend and apply the righteousnesse of Christ imputed to vs to our Iustification as beeing the effectuall meane of our vnion with him HAuing seene what credit Faith carryeth among the Pontificians in the work of Iustification which at the best is allowed no more but eyther to dispose and make a man the more apt that also with the helpe of other disposing graces to receiue Iustification which notwithstanding for all his Faith he may faile and come short of or else to come in for a share but must be content with the least share or none at all among other graces as Charity Penance Martyrdome and such like all which take place of Faith in Iustification Let vs now come to take an estimate of Faith according to the standard of Catholike Doctrine weighing it in the most vnpartiall ballance of the Sanctuary Nor doe we purpose in this place to speake particularly and punctually of the propertie and kinde of Faith whereby a man is said to be iustified as referring that to the more proper place but wee will content our selues so to speake of faith here in generall as the only immediate instrumentall cause in vs whereby we come to bee made righteous in the sight of God For as our Iustification is by the Imputation of Christ and his righteousnesse vnto vs so the only instrumentall meane comming betweene to apply and effectually to worke this imputation of Christ to vs is the act of beleeuing which is the property of Faith As Augustine saith Fidelis est à fide fides à credendo A beleeuer hath his name of Faith and Faith of beleeuing As the Apostle saith With the heart man beleeueth to righteousnesse Faith is the hand of the soule which applyes the sacrifice of Christ for sinne It is the hand that puts on the Robe of the righteousnesse of Christ our elder brother vpon vs by the sweete smell whereof God being well pleased bestoweth the blessing of heauen and earth vpon vs of grace and glorie and all Yea faith hath another singular propertie that it is as it were the ligament or sinew which fasteneth and vniteth euery faithfull member to the head Christ Iesus from the influence of whose fulnesse we receiue and grace for grace And the Councell of Trent seemeth to professe as much though with limitation and restriction to her owne reserued sense saying Nam sides nisi ad eam spes accedat charitas neque vnit perfectè cum Christo neque corporis eius viuum membrum efficit For Faith say they vnlesse hope and charitie bee added vnto it doth neither perfectly vnite with Christ nor make a liuing member of his body The Councell neede not here equiuocate for the matter as if she did admit of our spirituall vnion with Christ by Faith indeed but such a Faith as hath hope and charitie ioyned with it whereas in truth her meaning is that not Faith so much as Hope and Charitie doe vnite vs to Christ sith Hope and Charitie make the vnion perfect which faith doth not Yea Charity and Penance as her intimous Vega saith doe more closely vnite vs to Christ than Faith doth But we shall discusse and discouer this mysterie more cleerely when we come to speak of the kinde of Faith required in Iustification In the mean time suffice it vs that we haue the Councels confession That Faith at least with the helpe of Hope and Charitie doth vnite vs to Christ. And though Vega preferre Charitie and Penance before Faith in this worke of vniting with Christ yet thereby hee doth not altogether exclude Faith Faith therefore according to the Pontificians confession hath at least a share though the least according to their allowance in working our vnion with Christ. But the Catholicke beliefe ascribeth this worke of vnion with Christ primarily yea and solely to Faith namely as the immediate and onely instrument of Gods spirit in vs. Now our iustification by the imputation of Christs righteousnesse stands in our vnion with Christ. This is confessed of all That whatsoeuer we receiue from Christ it is by vertue of our mysticall vnion with him And faith it is that worketh this vnion not Faith as Pontificians teach before it bee formed by Charity To which Faith only Vega ascribeth a certaine vnion with Christ Comparamus enim nobis Spiritum sanctum iustitiam facimusque vt Christus inhabitet in nobis per Fidem informem aut saltem per fidem vt prius est natura quà m formetur For saith he wee get vnto our selues the holy Ghost and righteousnesse and doe cause Christ to dwell in vs by Faith vnformed or at least by Faith as it is by nature before it bee formed So that by this doctrine a dead Faith or that which differeth not from the Faith of Diuels doth cause our vnion with Christ or Christ to dwell in vs. But let vs see how Vega cleereth this doctrine from this imputation A little after in his second question of faith and workes taking vpon him as he is very venterous to answer an argument brought to proue that Paul excludes no beleeuer from saluation where he saith The righteousnesse of God by the Faith of Iesus Christ vnto all and vpon all that beleeue To this place saith Vega many commonly say that Paul said not Vnto all and vpon all that beleeue him but in him which is onely proper to those that haue charitie and by loue tend vnto him Aliud enim inquiunt est credere Deo quod est ei fidem adhibere aliud credere Deum quod est credere Deum esse aliud credere in Deum quod est credendo amare credendo diligere credendo in eum ire eius membris incorporari For it is one thing say they to beleeue God that is to giue credit vnto him another thing to beleeue God that is to beleeue that God is and another to beleeue in God that is by beleeuing to loue him by beleeuing to affect him by beleeuing to goe into him and to bee incorporate into his members They are the words of St. Augustine vsed by him very frequently throughout his workes and by name in his nine and twentieth Tract vpon Iohn which Vega quoteth Well how doth Vega auoyde this Argument concerning Faith in Christ bringing saluation vpon all that beleeue Nihil valet hoc refugium commune Non enim habetur grace â—i neque in eum sed absolute dicitur In omnes super omnes qui credunt This common refuge saith hee is nothing worth For it is said absolutely Vnto all and vpon all that beleeue the Greeke hath not him or in him Note
Faith But in what respect doth he oppose them first in respect of their natures the one consisting in working the other in beleeuing as Rom. 4. 5. To him that worketh not but beleeueth c. Secondly in respect of their opposite conditions The condition of the Law is Doe this and liue but the law of Faith is Beleeue and liue as the Apostle declares at large Rom. 10. 4. c. Now all this opposition between the Law and Faith is mainely in the point of Iustification There is a Iustification by the Law a Iustification by Faith but so opposite and incompatible as they can in no wise bee reconciled together the one doth necessarily exclude the other Oyle and vineger cannot bee mingled together but the one will euer floate aboue the other and admit of no mixture so the oyle of grace and of faith can abide no mixture with the sharpe vineger of that killing letter the Law in the worke of iustification in Gods sight vnlesse where the Law is entirely and exactly kept in all points But otherwise the Law and Faith the Law and the Gospell doe sweetly conspire together For as for the Ceremonies of the Law in as much as they were types all answering to the patterne of heauenly things shewed to Moses in the Mount which patterne was Christ as the Apostle to the Hebrewes most diuinely sheweth those Ceremonies those Types are now all swallowed vp and for euer fulfilled in the substance and truth which is Christ And as for the morall Law it is made subordinate to the Faith of the Gospell so that in euery beleeuer it is the rule of Christian obedience and holy conuersation And therefore when the Law was giuen in Mount Sinai Iesus Christ stands at the top saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage Thou shalt haue no other Gods but me c. Now what deliuerance was this A temporall deliuerance only No it was a liuely type of our spirituall freedome from the Egyptian seruitude of sinne and Sathan witnesse the Pascall Lambe which slaine the blood sprinkled saued the Israelites which was a type of the Lambe of God that taketh away the sins of the world And the Sea diuided a type of Baptisme sauing the soule and drowning sinne together with the power of darkenesse Pharaoh and his Hoast So that howsoeuer the giuing of the Law was with much terrour in regard of the manner yet in regard of the matter being well vnderstood it must needes bee most comfortable to all the faithfull who beleeue in Iesus Christ the Deliuerer from Egypt who hath freed vs from the curse of the Law and will worke in vs both to will and to doe the duties of the Law as fruits of faith euen of his good pleasure Indeed that notable and excellent Preface to the Morall law I am the Lord thy God which brought thee out of the land of Egypt c. to the common carnall and vnbeleeuing Iewes was a Riddle but to the Eagle-ey'd Beleeuer Iew or Gentile it is a most cleere Gospell setting forth what Iesus Christ hath done for vs and consequently what wee should doe for him that as wee beleeue in him who hath saued and redeemed vs out of the house of bondage and from the seruitude of the spirituall Pharaoh so wee should testifie this our faith in louing fearing seruing and obeying him in keeping those commandements of Loue written not with pen and inke but with the finger of Gods spirit not in tables of stone but in the fleshie tables of our hearts As it is in the Song of Zachary That wee being deliuered from the hands of our enemies should serue him without feare in holinesse and righteousnesse all the dayes of our life Therefore seruants were called à seruando as being saued by those to whom therefore they did owe their seruice In this respect the Law and Faith the Law and the Gospell are not opposite but sweetely subordinate the one vnto the other that as Christ hath saued vs from the curse of the Law so he propounds himselfe to be serued of vs by conformity to the Law in a Christian conuersation So that the Tree of life sweetning these waters of Marah Iesus Christ sweetning and sanctifying the Law vnto vs wee drinke thereof with comfort to strengthen vs in our way to Canaan through this wearisome Wildernesse As Dauid saith I will runne the way of thy Commandements when thou hast enlarged my heart So that Faith and the Law to wit the obedience of Gods will are sweete yea inseparable companions and goe hand in hand together throughout the whole Pilgrimage of this life but in the worke of our Iustification in the sight of God they are meere strangers one vnto the other yea sworne opposites that can neuer be reconciled though the Pontificians would neuer so faine ioyne together Faith Gods Arke and their owne worke Dagon in their Temple to stand as copartners in their iustification But Dagon fals downe where the Arke standeth yea hee loseth his head all deuices to pleade for himselfe and his hands too that hee cannot doe one good deede towards his Iustification but remaines a meere trunck and senslesse blocke And as the Philistims while they boasted they had gotten the Arke of God to their Dagon were not free but the more followed with diuine vengeance So the Pontificians while they bragge of faith and good workes as concurring in iustification they are so farre from being saued from Gods wrath as that they doe the more incense him against themselues Nor shall they euer bee free from feeling and fearing Gods plagues till with the Philistims they send home the Lords Arke with a sinne-offring that is vntil they repent of this their profanation of the Faith of Christ which is that onely wherein Israel must be saued renouncing their own workes as hauing no more hands than Dagon left them for to worke their iustification in the sight of God CHAP. X. A plausible obiection of the Pontificians for the confirmation of their Iustification by inherent righteousnesse answered and diuers reasons added to shew the absurdities of Iustification by inherencie BVt the Pontificians in the behalfe of their iustification by inherent righteousnesse obiect What difference is there say they betweene Gods pardoning our debts and giuing vs money to pay them A pretty deuice indeede For so long as they can colour and varnish ouer their hypocrisie by seeming to ascribe the glory of their inherent iustification to God they thinke all is well enough and if probability might stand for proofe our penny of inherent righteousnesse might proue as good siluer to satisfie for our debts to God as the price of Christs bloud payde for vs and imputed to vs. But let Baal pleade for himselfe seeing he is a God And for the deciding of this doubt we haue a leading case in the Gospell that will easily stint the
righteousnesse and with the mouth confession is made to saluation Let Pontificians feare to frame such a iustification as they finde not in the Scriptures Secondly because inherent righteousnesse doth not only diminish the glory but euen abolish the merit of Christ in all his sufferings His glory it is to bee our whole and sole Sauiour this glory hee will not impart to any creature for hee saith I euen I am the Lord and besides me there is no Sauiour Stella obserueth well saying Redemptor redemptus inuicem se excludunt To be a Redeemer and to be redeemed are two incompatible things and cannot consist together But the faithfull are called The redeemed of the Lord Esa. 62. 12. and the Lord the Redeemer therefore in no sort can they be their owne Redeemers vnlesse Christ bee denyed to bee their Redeemer and they his redeemed Againe the merit of Christs sufferings was to intitle vs to the intire obedience and righteousnesse of Christ to make it as firmely and wholly ours by imputation as our sinne was his by imputation But inherent iustification robs Christ of his glory seeing thereby euery man becomes his owne Sauiour at least in part and so Christ is denied to bee a perfect and alone Sauiour And seeing inherent righteousnesse challengeth only a part of Christs merits and consequently alloweth him to be but a party-Sauiour and so also that he bore our sinnes but in part to the end we might fill vp what is wanting eyther by our owne workes or by the surplusage of some fained Church-treasure and workes of supererogation or satisfaction Hence it is that Christ being diuided and our righteousnesse parted betweene him and vs that his death comes vtterly to be abolished and of none effect For as the Galathians ioyning circumcision with Christ and their workes with faith in their iustification came to be abolished from Christ and Christ profited them nothing So all Popish inherency of righteousnesse ioyning Christs merits and mans workes together doth vtterly annihilate and frustrate the death of Christ. For saith and workes are opposite and exclude each other in the point of iustification As the Apostle saith If by grace then it is no more of workes otherwise grace is no more grace But if it bee of workes then is it no more grace otherwise worke is no more worke So that grace and workes are vnreconcileable and incompatible in the worke of iustification Although the Trent Councell doth according to her manner most impiously abuse that former place to the Romanes applying it onely to exclude merit of condignity from those workes which goe before iustification though not merit of congruity according to her equiuocall scope destroying in one little Chapter the true nature and property of faith and grace in our iustification A third reason condemning Popish iustification by inherent righteousnesse is because it peruerteth the whole tenure of the Gospell and those clouds of testimonies therein all euidently prouing our iustification by Christ through faith as hath been formerly declared A fourth reason because it fils the heart with pride as we haue seene in the example of that Pharisee who though he acknowledged God to bee the Author of his many vertues yet because he rested in them and placed there in his righteousnesse and perfection he failed of Gods approbation And we see the Apostle doth often strike vpon this string shewing how pride doth necessarily follow this iustification by workes at any hand for by faith boasting is excluded Rom. 3. 27. 4. 2. 1. Cor. 1. 29. Ephes. 2. 9. Not of workes least any man should boast Implying that works in iustification is as the Leauen of the Pharisees it sowers and swels the whole lumpe And there must needes bee an intolerable height of pride in that mans heart that dare with Lucifer ascend into the seate of God and aspire to be like the most High by ioyning his workes and Christs merits together whereby hee will be iustified in the sight of God and become a fellow Sauiour with Iesus Christ. A fift reason followeth hereupon That consequently this doctrine of inherent iustification leades a man headlong to hell For as it teacheth a man to aspire to a partnership with Christ in his glory in the worke of iustification so it maketh him to haue fellowship with the Diuell and his Angels in their eternall condemnation It is not possible this doctrine should euer bring a man to Heauen it being as it were a Ladder the one side whereof is of Timber and the other side of a Reed ioyned together by rotten steps For mans workes are that side of Reede and Christs merits are the other side of Timber of the Tree of life both ioyned together by the steps of vnsound doctrine of inherent righteousnesse Like those feete part of yron and part of clay no way cohering together In a word this doctrine of inherent righteousnesse is a false and deceitfull doctrine which as it can neuer truly iustifie a man in Gods sight so it can neuer satisfie the conscience with solid comfort For that which iustifies a man in the sight of God giues a man boldnesse and confidence in his presence Therefore the Apostle saith Beeing iustified by Faith we haue peace with God through our Lord Iesus Christ by whom also we haue accesse by Faith into this grace wherein wee stand and reioyce in hope of the glorie of God c. And chap. 8. 33. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth And Heb. 10. 19. where hauing shewed that our iustification stands in remission of sinnes he inferreth thereupon That we haue boldnesse to enter into the Holyest that is into heauen by the bloud of Iesus This is it that giues vs true peace of conscience in our selues and confidence towards God But inherent righteousnesse can neuer giue vs this peace of conscience this confidence towards God being at the best mingled with infinite imperfections and corruptions Euen Bellarmine himselfe confesseth That it is the safest and securest course to relye vpon the only merits of Christ. And we reade that Stephen Gardiner that bloudy persecuter of Gods Saints lying vpon his death bed and being demanded by some that stood by a reason of his faith how hee looked to be saued His answer was That for his part hee beleeued he could not be saued but by the only merits of Iesus Christ but saith hee this is a secret and must be kept from the peoples knowledge for if this gap bee once set open then farewell all good workes Yea Pope Gregory the Seuenth that notorious Hildebrand recounting his many pontificall prerogatiues and among them that one That if the Bishop of Rome haue any personall defaults yet vndoubtedly he is sanctified by the merits of blessed Peter but at length hauing drunk-in such store of iniquitie like water as an old leaking ship now ready to sinke in the very hauens mouth
being put to a pinch vpon the apprehension of Gods approaching arrest haling him vnto iudgement then he could learn to say I find my selfe so surcharged with the huge weight of my sinns that there remains for me no hope of saluation but in the sole mercy of Iesus Christ. So that the very Arch-Pontificians themselues in their death when their conscience is made their iudge renounce their own Doctrine seeme to desire to dye good Protestants like Balaam who wished he might dye the death of the righteous But I cānot see by what way such dubbling Wanderers can come to heauen because as in their life they denyed the doctrine of Faith so in their death they are for ought wee may deeme deuoyd of the duety of charity Dye they not in a most preposterous malice and enuy They would goe to Heauen but would pull the Ladder after them lest the simple people should follow them So the Hypocriticall Pharisees who shut vp the Kingdome of Heauen against men neither going in themselues nor suffering those that would to enter in Thus the Testimony of Romane Catholickes themselues may bee sufficient to conuince the vanitie and falshood of their iustification by their inherent righteousnesse But yet for more confirmation of the truth and confutation of this damnable doctrine of Popery let vs take a briefe view of the faith and opinion which the Saints of God from time to time haue had concerning their owne inherent righteousnesse Abraham the father and figure of the faithfull for all his workes yet was not iustified by them in the sight of God as the Apostle testifieth of him Rom. 4. 2. for if Abraham were iustified by workes he hath whereof to glory but not before God This onely testimony might stand for all to proue wherein the righteousnesse of all the faithfull consisteth whereby they stand iust in the sight of God to wit not in their inherent righteousnesse but in the onely righteousnesse of Christ imputed and by faith applied Thus Iob confessed he stood iustified Iob 9 2. How should man be iust with God if he will contend with him hee cannot answer him one of a thousand And ver 20. If I iustifie my selfe mine owne mouth shall condemne me if I say I am perfect it shall also proue me peruerse And Chapt. 25. 4. How can man bee iustified with God yea Chapt. 9. 15. whom saith he though I were righteous yet would I not answer but I would make supplication to my Iudge Indeede towards his friends he stands stoutly in the iustification of himselfe namely of his integrity and sincerity and that hee was no hypocrite as they no lesse vncharitably than vntruely charged him but towards God he beares himself farre otherwise before him he humbles himselfe he makes supplication to his Iudge saith Chap. 9. 30. If I wash my self with snow-water and make my hands neuer so cleane yet shalt thou plunge me in the ditch and mine owne clothes shall abhorre me for he is not a man as I am that I should answer him and we should come together in iudgement And Chapt. 10. 14. If I sinne then thou markest mee and thou wilt not acquite me from mine iniquity If I bee wicked woe vnto me and if I be righteous yet will I not lift vp my head I am full of confusion c. But had Iob no good workes Yes looke vpon his life described in his 29. 30. 31. Chapters Hee was an eye to the blinde and a foote to the lame a deliuerer of the poore fatherlesse and friendlesse from the oppressor breaking the iawes of the wicked and plucking the spoile out of his teeth He wept for him that was in trouble and his soule was grieued for the poore And though hee were a great man a wise man a Prince yet hee ate not his morcels alone but the poore and fatherlesse fed with him The naked limmes blessed him being warmed with the fleece of his sheepe What sinne was Iob addicted to and what actions of piety and mercy did he not abound in Insomuch as in respect of his sincerity and integrity of heart hee durst say If I haue walked with vanity or if my foote hath hasted to deceit let me be weighed in an euen ballance that God may know mine integrity And God knew his integrity giuing testimony vnto it that he was a man perfect and vpright and one that feared God and eschued euill Yet all this righteousnesse Iob renounceth when he comes to the strict tryall of Gods Tribunall For comming to stand in Gods presence he saith Chapt 42. 5. I haue heard of thee by the hearing of the eare but now mine eye seeth thee wherefore I abhorre my selfe and repent in dust and ashes An admirable type of a faithfull man not trusting in his owne inherent righteousnesse but in the onely mercy of God through Christs merits whereby onely he stands iustified in the sight of God Was not Dauid also a holy man an honest hearted man after Gods owne heart yet he professeth Psal. 71. 15. c. My mouth shall shew forth thy righteousnesse and thy saluation all the day for I know not the numbers that is the perfections thereof I will goe in the strength of the Lord God and will make mention of thy righteousnesse euen of thine onely And in the beginning of the same Psalme In thee O Lord haue I put my trust let me neuer bee put to confusion deliuer me in thy righteousnesse And Psalme 89. 16. speaking in the name of all the faithfull he saith In thy name shall they reioyce all the day and in thy righteousnesse shall they make their boast And vpon the 32. Psalme Paul hath these words as a Commentary of Dauids words Rom. 4. 6. Euen as Dauid also describeth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord will not impute sinne But Dauid disclaimeth the iustification of all inherent righteousnesse in the sight of God Psal. 143. Heare my prayer O Lord giue eare to my supplication in thy faithfulnesse answer me and in thy righteousnesse And enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified And Psalme 30. If thou Lord shouldst marke iniquities O Lord who shall stand But there is forgiuenesse with thee that thou mayst be feared So Esay that Euangelicall Prophet aduanceth Gods righteousnesse and disauoweth mans righteousnesse Esay 54 17. This is the heritage of the seruants of the Lord and their righteousnesse is of me saith the Lord. Yea say the Pontificians our inherent righteousnesse is of the Lord. Nay saith Esay chapt 64. 6. We are all as an vncleane thing and all our righteousnesse are as filthy rags Yea say the Pontificians before we be regenerate and be in Christ. But Esay speaketh of the Church of the Iewes of the
question Gregory in another place speaketh excellently to this purpose Omnis humana iustitia iniustitia esse conuincitur si districtè indicetur Prece ergo post iustitiam indiget vt quae succumbere disoussa poterat ex sola indicis pietate conualescat Dicat ergo qui etiamsi habuero quippium iustum non respondebo sed meum ludicem deprecabor Vâ—lut si apertiùs fateatur dicens etsi ad opus virtutis excreâ—ero ad vitam non ex meritis sed ex venia conualesco All humane righteousnesse saith he if it bee strictly iudged is conuinced to be vnrighteousnesse Therefore a man after his workes of righteousnesse had neede to pray that his righteousnesse which being discussed might sink down vnder the burthen may recouer strength againe by the only clemency of the Iudge Let him say then that though I haue done any thing that is iust yet I will not answer but will supplicate my Iudge As if he should more plainly confess saying Although I attaine to neuer so great a proficiency in the way of vertue yet I come to obtaine life not of merits but of mercy This was the constant doctrine of the Church of Rome in this Bishops dayes We will conclude this point in setting downe the iudgement of Cardinall Contarenus who writ of iustification a little before the Councell of Trent where hauing before of set purpose examined the Protestants doctrine of iustification confesseth ingenuously as he had iudiciously according to his learning and piety scand and compared it that Luthers doctrine together with the Protestants was consonant and agreeable to Catholicke doctrine For as yet the Councell of Trent had not decreed against the Catholicke faith which had beene maintained by all the Fathers of the Church in all ages euen downe to Contarenus his time who writ some three or foure yeares before the first Session of this Councell although the Schoole-men specially the Scotists had according to the Authors name darkened and dimmed the truth whose new doctrine notwithstanding proued not as yet Catholicke before the Councell of Trent wherein the Scotists bore no small sway would needes make it Romane-Catholicke in despite of all Catholickes Where also we may note by the way the falshood of that scandall which Pontificians cast vpon the Protestants Religion as being a doctrine of nouelty broached first by Luther Whereas a Cardinall of the Church of Rome of learning and piety after due examination found and confessed that the Protestant doctrine of iustification being the maine fundamentall doctrine of Christian Religion did consent with Catholicke doctrine But let vs see what this Cardinall saith concerning iustification Attingimus ad duplicem iustitiam alteram nobis inharentâ—m quâ— incipimus esse iusti essiâ—imur consortes diuinae naturae habâ—â—â—â— charitatem diffusam in cordibus nostris alteram verò non inharentem sed nobis donatam cum Christo iustitiam inquam Christi omne eius meritum simul tempore vtraque nobis donatur vtramque attingimus per fidem Quòd autem Deus donaâ—erit nobis Christum omnia cum eo est Textus Apostoli expressus in Epâ—stola ad Romanos Qui filio suo non popercit c. His reor 〈◊〉 posse contradicere Restat iam inquirere vtranam dibeamus â—iti existimare nos iustificaricoram Deo id est sanctos iustos haberi ea inquum institia quae deceat filios Dei ac oculis Dei satisfacias an hac iustitia charitate nobis inhaerente an potius iustitâ—â— Christi nobis donata imputata Ego prorsus existimo piè Christianè dici quòd debeamus niti niti inquam tanquam restabili quae certò nos sustentat iustitia Christi nobis donata non autem sanctitate gratia nobis inharente Haec etenim nostra iustitia est inchoata imperfecta quae tueri nos non potest quin in multis offendamus quin assiduè peccemus ac propterea indigeamus oratione qua quotidiè petamus dimitti nobis debita nostra Idcirâ—o in conspectu Dei non possumus ob hanc iustitiam nostram haberi iusti boni quemadmodum deceret filios Dei esse bonos sanctos sed iustitia Christi nobis donata est vera perfecta iustitia quae omnino placet oeulis Dei in qua nihâ—l est quod Deum offendat quod Deo non summopere placeat Hac ergo sola certa stabili nobis nitendum est ob eam solam credere nos iustificari coram Deo id est iustos haberi dici iustos Hic est preciosus ille Christianorum the saurus quem qui inuenit vendit omnia quae habet vt emat illum Haec est preciosa margarita quam qui inuenit linquit omnia vt eam habeat c. Inde est quòd experimento videmus viros sanctos qui quanto magis in sanctitate proficiunt tanto minus sibi placent ac propterea tanto magis intelligunt se indigere Christo iustitia Christi sibi donata ideoque so relinquunt soli Christo incumbunt Hoc non ob eam accidit causam quòd facti sanctiores minus videant quà m prius neque quoniam facti sint animo dimissiori viliori imò quanto magis in sanctitate proficiunt tanto maiori sunt animo tantò sunt perspicaciores Quamobrem facti perspicaciores magis intuentur sanctitatis iustitiae ipsis inhaerentis tenuitatem cum qua perspiciunt multas maculas quae corum oculos factos perspicaciores magis offendunt ac propterea reipsa cognoscunt non sibi nitendum esse sanctitate charitate gratia sibi inhaerente sed confugiendum sibi esse ad Christum ad gratiam Christi ipsis donatam quae nitantur incumbant We attaine saith hee to a double righteousnesse the one inherent in vs whereby wee begin to be iust and are made partakers of the diuine nature and haue charity shed abroad in our hearts the other not inherent but giuen vs with Christ the righteousnesse I say of Christ and all his merits Both are giuen vs at one time and we attaine both of them by faith And that God hath giuen vs Christ and with him all things it is the Text of the Apostle to the Romanes These things I suppose none can contradict It remaines then to enquire whether of these two we are to trust vnto and to bee esteemed iustified before God For my part saith hee I thinke it agreeable both to Piety and Christianity to say that we ought to relye to relye I say vpon the righteousnesse of Christ giuen vnto vs as vpon a most firme foundation which doth surely sustaine vs and not vpon holinesse and grace inherent in vs. Thus Contarenus And againe in the same book Hac sola inquit certa stabili nobis nitendum est ob eam solam credere nos iustificari coram Deo id est
iustos haberi c. We are saith he to relye vpon this only certaine and stable foundation and for the same onely to beleeue that we are iustified before God that is accounted iust This is that precious treasure of Christians which who so findeth selleth all that he hath to buy it Thence it is that by experiment we see holy men who the greater proficients they proue in holinesse the lesse they please themselues and therefore doe so much the more perceiue they stand in neede of Christ and of his righteousnesse giuen vnto them and therefore they renounce themselues and relye onely vpon Christ. Neither doth this come to passe that becomming more holy they see lesse than before or are now more degenerous and base minded yea rather the more they grow in sanctity the more generous and quicke sighted they bee Wherefore becomming the sharper sighted they do the more looke into the weaknesse and slendernesse of their inherent sanctity and righteousnesse which they obserue to bee infected with many spots and speckes which doe so much the more offend their eyes the more sharpe sighted they grow and therefore they acknowledge that they are not to relye vpon any sanctity charity and grace inherent in them but to flye to Christ and to his grace giuen vnto them whereupon they wholly relye and repose themselues These and many other excellent sayings hath this Cardinall left recorded beseeming a learned godly and pious Diuine setting forth the true nature of the iustification of a sinner before God So that by the authority and testimony of this learned and iudicious Cardinall Gods wisedome and prouidence so disposing it it is euident that this doctrine of iustification which the Protestants teach and maintaine was not a new doctrine inuented by Luther but the same which the Catholicke Doctors and Diuines taught vntill Scotus and his Sectaries began to broach a new and contrary doctrine which this learned Cardinall by solid arguments from Scripture confuteth neuer created nor decreed for Catholicke vntill the Romane-Catholicke Councell of Trent CHAP. XI Of the Romane-Catholicke faith it selfe what kinde of faith that is which the Church of Rome admitteth as their Christian faith or the faith of Romane-Catholicke beleeuers BY that which hath beene already declared of the Romane-Catholicke doctrine touching the iustification of a sinner it is more than euident that they haue quite barred vp the beautifull gate of the Temple of Heauen blocked vp the way to saluation beset the Tree of life with their Seraphicall flaming sword of Anathema fire and fagot lest neuer a Mothers sonne of Adam should put forth his hand to taste of it and so liue for euer in the heauenly Paradise So that the Romish Doctors specially the Trent-Fathers are iust like those Scribes and Pharisees Hypocrites which shut vp the Kingdome of Heauen and for all Peters pretended keyes take away the key of knowledge neither going in themselues nor suffering others to enter in Or they are like to the Philistims who stopped vp those Wels which Abraham had digged for his flockes filling them with earth and rubbish So these Romish Philistims enuying Isaacs riches the riches of Gods grace in the children of the promise Abrahams seede haue with the earth and rubbish of humane inuentions and of Satans Sophistry stopped vp those Wels of saluation which Abraham by faith had digged and found enioyed left also to his faithfull posterity to enioy to the worlds end And in stead therof they haue hewed to themselues Cisternes broken Cisternes that will hold no water hauing forsaken the Lord the fountaine of liuing waters as Ieremy speaketh But yet say that the Romane-Catholicke Church had not thus stopped vp the Wels of saluation but that as the promiscuous Samaritans who were a perfect type of the Popish Church for they meddled not with the Iewes the true Church they had a mixt Religion of the true God and of Idols false gods they had built a Temple in Mount Garizim not onely in imitation but in emulation and opposition to the Temple in Ierusalem So the Romish Church will not meddle with the true Christian professors and true Iehudahs praysers of God vnlesse it be by treachery and treason by powder and poyson fire and fagot and sword their Religion is mixt and so mixt as their Idols haue quite shouldred out the seruice of the true God and against Christ the true Temple whose Religion is Catholicke and spred ouer the whole world as Christ told the Samaritan woman they haue built an Antichristian Church vpon the Romane Hils whose imaginary foundation is Peters Chaire and whose gates are opened and shut with Peters keyes Say I say if as the Samaritans retained Iacobs Well intire so the Pontificians did preserue the Wels of saluation pure not hauing despitefully stopt them vp as the Philistims did Abrahams Wels yet as the woman of Samaria said to Christ The Well is deepe and thou hast nothing to draw withall so the Well of saluation is deepe what is there then to draw withall that as Esay faith yee may with ioy draw water out of the Wels of saluation This may therefore be fitly obiected to the Church of Rome which the Samaritan woman foolishly obiected to Christ The Well is deepe and thou hast nothing to draw withall Nothing yea nothing not so much as a small sheard to take water withall out of the pit as Esay speaketh For there is no line to reach no bucket to take the liuing waters out of Gods Well but onely Faith With this it was wherewith the Samaritan woman her selfe both drew and dranke of the true liuing water out of Iacobs true liuing Well and the Wel was Christ. With this Faith it was wherewith the woman with the bloudy issue drew the liuing water out of Christ which washed away the running bloudy issue of her sins For it was her faith that made her whole and that by Christs own testimonie With this faith it was that the blinde man in the Gospell went and washed in the Poole of Siloam yea in the soft running waters of Shilo Iesus Christ by vertue wherof he returned seeing But the Church of Rome doth not deny faith True Yea but euery faith will not reach this Well nor comprehend this Water let vs see therefore what that faith is which the Pontificians hold and whether it will hold water as we say And now are wee come to the maine point of the matter of our iustification as Soto confesseth that this doctrine of faith it selfe is the princeps Controuersia the head controuersie betweene the Pontificians and whom they call the Lutherans But as the same Soto saith ibid. Est lis haec de sola fide adeo tum à suis exordijs abstrusae tum ob diuturnam vtrinque pugnam obuoluta ac implexa vt ad eruendam veritatem vix nobis alicunde pateat aditus This controuersie of sole faith saith
of the Councell haue said concerning their iustifying Faith These as all other Pontificians at this day taking the Councell of Trent for their guide and rule as Bellarmine and others with one mouth do affirm That there is no kinde of Faith but one as Soto saith Eadem vniuersorum fides est The Faith of all men is one and the same Indeede in the sixt Chapter of the same Booke he sets down a two-fold acception of Faith the first of that Faith which he cals a morall vertue which is in the will the other an intellectuall vertue in the vnderstanding The first he takes for fidelity in keeping ones word The second for the credit giuen to it In this latter sense Soto takes that Faith which is in man towards God and what this Faith is he further sheweth in the seuenth Chapter where he propounds two things concerning faith first Quod nullatenus duae sed vna penitus Fides est qua credimus vniuersa reuelata sine historiâ— sinâ— sine promissiones sine prâ—ceptiones aut consilia first that there bee not two but altogether one Faith whereby we beleeue all things reuealed whether they be histories or promises or precepts or counsels The second is Quod promissionum assensus ad fidem Catholicam pertinens non est specialis ille quo quisque de se credit seu recipere modo seu habere iam gratiam sed ille in genere quo firmiter credimus Iesum Christum vniuersalem esse Redemptorem c. That the assent of the promises appertaining to the Catholicke faith is not that speciall assent of faith whereby euery man beleeueth of himselfe that hee eyther now receiueth or hath grace already but that generall assent whereby we firmly beleeue that Iesus Christ is an vniuersal Redeemer c. Therefore that wee may trace these Pontificians to their fourmes or holes we will insist in their owne foot-steps and first shew what species or kinde of faith they hold and secondly what qualities they appropriate vnto it in particular First therefore what kinde of faith they meane wee haue had the testimony of the Councell of Trent ioyntly and generally and then more particularly the Commentary of Soto vpon it namely that it is a meere Historicall faith common both to good and wicked men To whom also wee will adde Vega's iudgement and Commentary who also excludeth all kindes of faith but this one Historicall faith as any way requisite to iustification Nor doth any of them allow vnto faith any other worke in iustification but onely as it disposeth a man thereunto Let vs heare Vega's owne words who not fearing to blaspheme the doctrine of faith deliuered by Christ and his Apostles by peruerting it to serue his Antichristian doctrine saith Et Paulus caeteri Apostoli imo ipse Christus cum fidei tribuebant nostram salutem iustificationem cum eam exigebant ab eis quibus praedicabant agebant de fide per quam acquirere possumus verè acquirimus iustitiam docebantque nos dispositionem qua nos ex parte nostra disponimus ad gratiam sed ista fides non est fides formata aut saltem non in quantum formata habet ista essicere both Paul and the other Apostles yea euen Christ himselfe when they attributed to faith our saluation and iustification and required it of those to whom they preached they handled that faith by which we may acquire and doe truely acquire righteousnesse and they taught vs that disposition whereby on our part we dispose our selues to grace but this faith is not a faith formed or at least not as it is formed doth it effect these things And by and by he explaines this more clearely saying Fides formata non est via neque dispositio ad iustitiam nostram siquidem illa iam habet secum praesentem iustitiam Faith which is formed is not the way nor the disposition to our righteousnesse for this already hath righteousnesse present with it It remaines therefore that Vega alloweth no faith in iustification but that which is vnformed or voide of charity and that this serues onely to dispose a man to iustification which iustification charity possesseth when once it hath giuen forme and life to faith Now Vega in the former question among other sundry acceptions of this word Faith doth most willingly imbrace and pitch vpon that which signifieth credulity or aptnesse to beleeue or a perswasion or a firme and certaine assent sed ineuidens tamen but yet vneuident And omitting others this hee most diuinely proueth out of a prophane Author and Historian Titus Liuius As also out of the Poet Virgil Credo equidem neque vanafides genus esse Deorum I verily beleeue there is a generation Of Gods nor is my faith a vaine imagination This example Vega worthily puts among others to demonstrate and exemplifie that faith which the Pontificians haue and hold concerning God and their owne saluation by way at least of disposition as we haue said Now this faith taken for credulity or perswasion or assent but vneuident hee diuides into sundry branches as either it is humane or diuine humane when we beleeue mans sayings diuine when we beleeue Gods sayings This diuine Faith hee sub-diuideth into actuall and habituall The actuall Faith hee cals a firme and certaine but vneuident assent of those things which are reuealed of God That it is a firme and certaine assent it exceeds opinion that it is vneuident it is inferiour to the intellect or vnderstanding science and sapience which are intellectuall vertues hauing clearnesse and euidence Habituall Faith is a certaine intellectuall habit whereby the vnderstanding is made apt and disposed to the actuall Faith This habituall Faith he further diuides into fidem acquisitam infusam into faith acquired and infused Faith acquired is a habit fitting vs the more easily to beleeue being acquired by the frequency of the acts of Faith Faith infused is a certain supernaturall habit and altogether of a diuine condition infused by God into our vnderstandings that by it wee may easily and certainly and vndoubtedly assent vnto diuine reuelations Verùm hic habitus c. but this habit saith hee may be both in righteous men and in sinners as all Catholicke Doctors for certaine hold and experience it selfe declareth Lastly he diuideth Faith in fidem informem formatam into faith vnformed and formed Faith vnformed he cals a habit of Faith separated from charity Faith formed is a habit of Faith conioyned vnto charity and hauing it present with it Although these in habit are both one for as charity ioyned to Faith makes it to be formed so being remoued from Faith againe leaues it as it found it vnformed This is the perplexed doctrine of the Pontificians or Church of Rome concerning Faith who though they be so barren of distinctions as not to finde out the true kindes of Faith grounded on the holy Scriptures but Babylonishly
whereby wee wholly submit ourselues vnto God and depend wholly vpon the grace and mercy of God This faith doth also comprehend hope and hath in it charity as an indiuiduall companion The first sort of beleeuing or that Historicall faith if you take it alone is without forme and as yet in a manner dead The second whereby we onely beleeue God and are not yet affected towards him with a religious piety is lame But the third whereby we beleeue in God and are carried by a pious affection towards him this is that liuely and intire faith Thus the Councell of Colen How different from the Councell of Trent yea the two first kindes of faith the same Synod vpon the Apostles Creed puts into one as common with Deuils and wicked men which beleeue and tremble Sciunt enim Daemones Illum mentiri non posse For euen the Deuils doe know that God cannot lye So that by the confession of Colen the Pontifician faith by their owne confession being no other of it selfe but an Historicall faith is no other faith but that which in the very Deuils and Damned And whereas the Synod of Colen acknowledgeth a third kind of faith peculiar to the godly which alwayes hath hope and charity inseparably with it this crosseth the doctrine of Trent which alloweth no speciall or peculiar faith to the godly but such a faith as is common to the wicked and which is and may be altogether voide of hope and charity And whereas Colen calleth this peculiar faith of the godly fiducia or an affiance and confidence in the grace and mercy of God in especiall manner to euery beleeuer the Pontifician Councell of Trent vtterly disclaimeth this fiducia or strong affiance in Gods fauour and mercy allowing Gods gracious promises but the least part in the generall obiect of their faith which faith of theirs they make to be onely an assent to the truth of God and no affiance in the promises of God for as much as the Pontificians place their faith in the vnderstanding and not in the will Although otherwhiles as lyars vse to doâ— forgetting themselues when they would aduance the blindnesse of their implicite faith they deny it a place in the vnderstanding and seate it rather in the will though not for any good will For Bellarmine would haue faith to be defined rather from ignorance than from knowledge yet because of the two they had rather exclude confidence from faith than science or knowledge they consent in generall to make choice rather of the vnderstanding than of the will wherein to seate their faith Now the occasion as I said of mentioning the Councell of Colen was chiefly to shew their iudgement concerning the subiect of Faith to wit in what part of the soule it is inherent as in the proper subiect whether in the vnderstanding or the will c. The Synod of Colen vndertaking to decide this point saith Nec hoc omittendum est fidem secundum duas priores credendi rationes in intellectu consistere secundum tertiâ—m verò etiam in voluntate quòd actio fidei sic acceptae quod est credere fidere adhaerere Deo non solo intellectu quem fides illuminat sed voluntate quam aâ—câ—dâ—nte charitate inflammat perficiatur Nor is this to be omitted that faith according to the two first sorts of beleeuing doth consist in the vnderstanding but according to the third sort also in the will because the action of faith in this acception which is to beleeue confide and adhere vnto God is accomplished not in the vnderstanding onely which faith illuminateth but also in the will which by the accesse of charity it inflameth So by the iudgement of this prouinciall Synod this sola efficax syncera integra salutifera fides as the Synod cals it ibidem this onely effectuall sincere intire and sauing faith is resident not only in the vnderstanding which faith informeth but also in the will which faith by loue inflameth And whereas the Pontificians would vtterly exclude faith from hauing any place in the will because say they faith may bee separated from charity the same Synod ibidem saith Hoc constat â—am fidem qua in Deum credimus quae sola efficax syncera integra salutiferâ— est nec infundi nec accipi sine spâ— charitate This is euident that that faith whereby we beleeue in God which onely is the effectuall sincere intire and sauing faith can neyther be infused nor receiued without hope and charity For as the same Synod addeth out of the Apostle 1. Cor. 13. a place which the Pontificians vrge to proue that their Romane-Catholicke faith may beâ— voyde of charity Nam quod alibi Apostolus â—it Si habuero omnem fidem c. For that which the Apostle saith If I had all faith so that I could remoue mountaines and had not charity I am nothing is not so to be vnderstood saith the Synod of Colen as if the intire and sincere faith could bee receiued without charity but rather it seemes to be spoken Hyperbolically by way of exaggeration and aggrauation as Chrysostome and Theophilact take it the more to enforce the practice of charity consisting of so many excellent dueties and perfections Thus haue we cited this Synod of Colen not that we hold it any standard rule for the Doctrine of Faith although Vega blame it for speaking too broad of iustification and especially of imputation but to shew how in this point of Faith this Synod a little more ancient than the Councell of Trent doth differ from the Doctrine of that Councell in many things wherein this Synod is not farre from the true way to the Kingdome of God sauing that now whatsoeuer is in this Synod or any other contained must submit it selfe to the censure examination interpretation and approbation of the Councell of Trent whose definitiue sentence hath irrefragably passed vpon all Catholicke Doctrine binding it to good behauiour that it should not carry the least weapon that might indanger the throat of Romane-Catholicke Religion To this Synod also we may adde the authority of the learned honest Cardinall Contarenus who liued at the same time and a little before the Councell of Trent wrote of Iustification in which Treatise he saith Notus Fidei incipit à voluntate quae obediens Deo Fidei efficit vt intellectus assentiatur absque hâ—sitatione traditis à Deo ideo promissionibus diuinis confidat concipiat ex illis firmam fiduciam quae pâ—rtinet ad voluntatem quasi circulo quodam incipiat à voluntate haec Fides dâ—â—â—nat in voluntate The first act or motion of Faith begins at the will which obeying God and Faith causeth the vnderstanding to assent to the things deliuered of God without doubting and so to trust in Gods promises and of them to conceiue a firme affiance which pertaines to the will and that this Faith as it were in a circle begins at
generall subiect wherein Faith dwelleth Fiftly by beleeuing in or into Christ I note the proper act of iustifying Faith differencing it from all other kinds of faith as also that Christ is the proper obiect of iustifying Faith not the whole Word of God in generall Sixtly being by Faith vnited to Christ and so made partaker of all Christs merits and righteousnesse I note that Faith is the immediate instrument whereby wee are made one with Christ and so haue our perfect communion with him in all his righteousnesse and graces in so much as by vertue of this vnion by Faith Christ and all true beleeuers are all one mysticall Christ. Seuenthly by being certainly and infallibly perswaded of the remission of sinnes by faith I note the natiue property of iustifying Faith which is to assure a man of his saluation and that in a greater or lesser measure according to the proportion of Faith measured out vnto vs and that faith also assures vs of our iustification in Gods sight as laying hold vpon Christ who is our righteousnesse which certainety and assurance is such as it necessarily excludeth all vaine presumption For how can a man that is truely and infallibly certaine be sayd therein vainely to presume Lastly I call this Faith a liuing roote whence all other graces spring to note the true difference betweene this iustifying faith and the Pontifician faith which in its owne nature is dead vntill say they it bee quickened by charity infused into it to note also how vaine that common cauill and quarrell of Papists is against our doctrine of iustification by Faith alone as a doctrine tending say they to Libertinisme and to cast off all care of good workes whereas our faith whereby we are iustified is such as being not a dead but a liuing roote including in it all other graces it causeth the beleeuer to bee as a liuing tree planted by the riuers of waters and bringing forth his fruit in due season whose leafe also doth not wither and whatsoeuer he doth shall prosper CHAP. XIII Of the generalitie and vncertainety of Romane-Catholicke Faith the generalitie of it confuted by the contrary confirmed BEsides the forenamed properties and limitations of that kinde of faith which Pontificians appropriate to themselues though common by their owne confession with the Diuels and damned wee cannot omit two other speciall markes whereby they would dignifie and commend this their faith vnto the world The first whereof is the generality and implicity of this faith the second is the vncertainty of it Wee ioyne these two together generality and vncertainety because the former is a necessary inducement to the latter and as it were the foundation of Babels tottering Tower of vncertainty For grant once such a generality of faith as they require and the vncertainty of it will easily follow Now concerning generality of faith we noted before out of Soto that they vtterly disclaime that speciall faith in Christ in the promises of God in him I may here fitly apply that sentence vsed by his Excellent Maiestie in his late speech to the honorable house of Parliament which I humbly craue leaue to borrow Dolosus versatnr in vniuersalibus The deceitful man loueth to walke in vniuersalities or generalities The Pontificians in this their vniuersality or generality of faith deale like the timorous and therefore cautelous Hare who to deceiue her pursuers or tracers makes many doubles and crafty windings out and in that vneath it is for the most sagacious pursuer to deprehend or finde her out Their end is that faith in the height of sins deluge ouerflowing the soule might haue no solid and firme ground to pitch and rest her foote vpon And here in lyeâ— the mystery of their Antichristian iniquity to pull men quite away from Christ that in matter of faith they may wholly depend vpon that Papall imaginary infallibility hauing no other security than to pin their soules vpon a sinnefull mans sâ—eeue Which Vega doth not a whit dissemble saying Deus summam salutis fidelium in Sacerdotum posuit potestate That God hath placed the summe of the saluation of the faithfull in the power of the Priests the summe whereof is the Pope the Arch-priest But of this more in the proper place But for their faith it must bee generall in two respects first in respect of the generality of the obiect of Faith the whole Word of God as they say written and vnwritten an vnlimited obiect secondly in regard of the generality of men to be saued or iustified as they teach They must neither in particular beleeue the promises of God in Christ nor any man must beleeue that the promises of God belong vnto him in particular To which purpose Soto saith Fides Catholica Christianae familiae necessaria vtpote qua Christiani consemur non est specialis illa qua indubitato credit quisque ac constituit sibi remitti peccata propter Christum esse in gratia Dei sed ille assensus in genere quo firmiter credimus Iesum Christum vniuer salem esse Redemptorem c. that is The Catholick Faith necessary for the Christian family as whereby we are reputed Christians is not that speciall Faith whereby euery man doth vndoubtedly beleeue and resolue with himselfe that his sinnes are forgiuen him for Christs sake and that he is in the fauour of God but that generall assent whereby we firmely beleeue that Iesus Christ is the vniuersall Redeemer c. as we touched before Now the grounds of this their generall Faith wee finde in the sixt Chapter of the sixt Session of the Councell of Trent of the manner of preparation to iustification as first for the beliefe of things reuealed and promised the generall obiect of it and secondly In spem erigâ—ntur fidentes Deum sibi propter Christum propitium sore c. Men are brought to hope beleeuing that God will bee or may bee mercifull to them for Christs sake Marke they doc not say beleeuing that God is mercifull vnto them but that hee will be or may be as Vega interprets it Se posse sâ—lâ—â—â— that they may possibly be saued And when they speake of a particular iustification of any one man in the present tense then also they expresse it by an indefinite speech and generall phrase Credentes à Deo iustificari impium per gratiam eius c. Beleeuing that a sinner is iustified of God through his grace not that a mans selfe is iustified For for a man to beleeue in particular that himselfe is truely iustified by Christ such a man they anathernatize and curse Can. 14. yea this Faith is so generall and so little respecteth Christ as the obiect of it as that Vega in his Commentary vpon the said sixt Chapter of the sixt Session saith Persuaderi potest non solum iustificari posse homines seâ— saluari sine fide Christi explicita It is very credible that men may not
immaculate Ramme being giuen to be sacrificed thou shalt receiue remission of sinnes Now this particular faith in Christ is absolutely necessary for euery one that will be saued And therefore the same Origen concludeth Certum est quod remissionem peccatorum nullus accipiat nisi detulerit integram probam sanctam fidem per quam mercari possit Arietem cuius natura haec est vt peccata credentis abstergat Et hic est Siclus sanctus probata vt diximus syncera fides id est vbi nullus perfidiae dolus nulla hereticae callâ—ditatis peruersitas admiscetur vt synceram fidem offerentes precioso Christi sanguine tanquam immaculatae hostiae diluamur It is certaine that no man can receiue remission of sinnes vnlesse he being an intire approued and holy faith wherewith hee may purchase the Ramme the nature whereof is this to blot out the sinnes of the beleeuer And this is the holy Sicle an approued and sincere faith that is where no perfidious fraud nor peruerse hereticall craft is mingled that offering a sincere faith wee may be cleansed with the precious bloud of Christ as of an immaculate sacrifice Euery man therefore must bring a speciall particular holy sincere faith of his own wherewith as with a holy Sicle he may purchase Christ and which as his hand he must lay hold on Christ which no man else can doe for him His generall implicite faith to beleeue as the Church beleeueth that is to beleeue he knoweth not what will not serue the turne This speciall particular faith in Christ requisite in euery beleeuer in euery one that lookes for saluation is liuely prefigured by the eye as Numb 21. 9. if a Serpent did bite any man when hee beheld the Serpent of brasse hee liued This brasen Serpent was a liuely figure of Christ crucified A man bitten with the Serpent is euery sinner the way for him to be healed is to looke vpon the brasen Serpent lifted vp vpon the pole that is vpon Christ crucified Euery man that was Serpent-bit hee must looke vpon the brasen Serpent with his owne eyes not with any others eyes as Iob said I shall see him with these eyes and none other for mee Christ himselfe applyeth the truth to the type As Moses lifted vp the Serpent in the wildernesse so must the Sonne of man be lifted vp that whosoeuer beleeueth in him should not perish but haue life euerlasting As therefore none of the stung Israelites were cured but those that looked with their owne eyes vpon the brasen Serpent so none of the Israel of God is healed of the sting of sinne but by his speciall cleare viue Faith as the Chrystall eye of his soule looking vpon Christ crucified As St. Augustine vpon the place applyeth it Interim modò Fratres vt à peccato sanemur Christum crucifixum intuâ—amur Quomodo qui intuebantur illum Serpentem non peribant morsibus Serpentium sic qui intuentur fide mortem Christi sanantur à morsibus peccatorum Now Brethren saith he that wee may be cured of our sinne let vs looke vpon Christ crucified As they which beheld that Serpent did not perish by the bitings of Serpents so they that by Faith behold the death of Christ are healed of the bytings of sinnes As therefore euery one must look with his owne eyes and that not vpon euery obiect but vpon the Serpent and liue so euery sinner must looke with the cleare eyes of his own faith that vpon no other obiect but Christ crucified that so he may liue eternally and be healed of all his infirmities as Dauid saith Psal. 103. If we look into the whole Word of God we shall finde this particular faith of euery beleeuer to haue beene in all the Saints of God The Prophet Abacuc saith of euery iust man The iust man shall liue by his Faith by his owne Faith not by anothers This was Abrahams faith the Father and Figure of all the Faithfull who hearing Gods promise concerning the blessed â—eed to wit Christ in whom all the Nations of the earth should be blessed as the Apostle applies it Gal. 3. 16. hee thereupon beleeued How beleeued he not as the Pontificians would haue it by a general faith concerning the truth of that which God had said for it is not said barely Abraham beleeued God but Abraham beleeued in the Lord and it was imputed vnto him for righteousnesse Gen. 15. 6. And the Apostle saith That Abraham staggered not at the promise of God through vnbeleefe but was strong in Faith giuing glory to God Rom. 4. 20. and therefore it was imputed to him for righteousnesse v. 22. But the Pontificians will say this was a speciall Faith which Abraham had not common to ordinary and common beleeuers No such thing for looke what kind of Faith Abraham had the same kinde though haply not in the same measure and degree haue all true beleeuers This the Apostle plainely resolueth in the next words saying Now it was not written for his sake alone that it was imputed to him but for vs also to whom it shall bee imputed if wee beleeue on him that raised vp Iesus our Lord from the dead who was deliuered for our offences and was raised againe for our iustification If therefore Abraham had a speciall and particular faith then euery true Beleeuer hath the like faith in him But Abraham had a speciall and particular Faith for first he beleeued in God secondly hee beleeued in God especially concerning the promise the substance whereof was Christ. This Faith was imputed to Abraham for righteousnesse If it had not been Abrahams speciall Faith how had it beene imputed to him for righteousnesse It was Abrahams peculiar proper owne Faith looking with open eyes vpon the promise of God which promise was Christ whose day Abraham though a farre off saw and reioyced which was imputed to him for righteousnesse Thus it is with euery true beleeuer whose owne speciall cleare Chrystall-ey'd Faith beholding and applying Gods promise in Christ is particularly imputed to him for righteousnesse This the Apostle concludes in generall from the example and instance of Abraham and makes it the common case of all true Beleeuers saying Rom. 4. 5. To him that worketh not but beleeueth on him that iustifieth the vngodly his Faith is counted for righteousnesse This beeing so cleere a Conclusion what neede we adde further testimonies Christ himselfe said to Thomas when he confessed and said My Lord and my God Thomas because thou hast seene me thou hast beleeued blessed are they that haue not seene and yet haue beleeued Where note two things first Thomas his Faith in applying Christ to himselfe saying My Lord and my God and secondly Christs deduction shewing the same Faith to be in euery true beleeuer the property of which Faith is to apply Christ to himselfe as Thomas did and to say with the voyce of faith confessing Christ in his death and resurrection
remission of their sins when notwithstanding they certainely knew that that certainety was rather a most vaine perswasion of their Iustification And so Vega concludes Neque dubium quin latinè possimus dicere apud Haereticos nostrae tempestatis non esse suae gratiae opinionem sed certitudinem Nor do we doubt but that we may say in plaine termes that the Heritiques of our time haue not an opinion of their grace or iustification but a certainety Note here iudicious Reader that the Pontificians doe allow of a certaine vncertaine particular certainety of Faith namely such as may bee eyther true or false They might better haue said iust nothing sauing that they cautelously put this clause by way of preuention that if a particular certainty of Faith bee neuer so manifestly proued yet it may proue at hap-hazzard eyther true or false And this Vega would demonstrate by a distinction saying There is a two-fold certainty Per se or Quoad nos Eyther a certainty in regard of the truth it selfe beleeued or in respect of our apprehension which may be deceiued according to the Councels own Text. In a word in his fift Chapter following hee sets downe foure limitations of certainety that are extra controuersiam without all controuersie allowed of the Pontificians First that euery man may haue a knowledge of his iustification by diuine reuelation and that this hath been truly reuealed to some holy men although but to few and them Gods greatest familiars as the blessed Virgin and the Apostles Secondly it is certaine that all righteous men may by some certaine signes and probable arguments or tokens and coniectures attaine to a probable notice and opinion or as they call it a coniecturall certitude of their iustification Thirdly saith he it is certaine that no mortall man without diuine reuelation can attaine in this life to the certainety of euidence of his iustification Fourthly it is also certaine that no man can without diuine reuelation certainely know anothers iustification vnlesse haply when he shall haue baptized a childe To these limitations wee may here adde the substance of that which Vega sets downe in the 46. Chapter of the same booke the title whereof is Possunt vir◠spirituales certitudinem assequi de sua gratia Spirituall men may attaine a certainty of their grace and iustification By spirituall men he vnderstandeth those that liue in a state of perfection as they terme it Yet this certainety is so rarely found among such as after much adoe and wauering this way and that way Vega being vncertaine what to thinke of this certainety at length hee is resolued vpon the point and giues vs a rare instance of Saint Anthony whose birth of faithull and religious Parents whose Christian and holy education whose firme faith in beleeuing all which the Church of Rome beleeueth whose care not to offend but to please God in all things whose voluntary pouerty whose inoffensiue and innocent life full of charity whose humility whose dayly comming to Masse and frequent Shrifts whose watchings and fastings and other infinit deuotions induced Vega to thinke that this certainty of saluation may haply bee found in some spirituall men But hee must bee a St. Anthony at the least who is possest with this certainety So few receiue this gift as Christ said of continency No not Martyrs themselues saith Vega Chapter 43. His words are Neque adduci possum vt credam aliquem Martyrem aut babuisse aut habere potuisse certitudinem de sua iustificatione c. Nor can I bee induced to beleeue saith hee that any Martyr eyther had or could haue the certainety of iustification vnlesse God reuealed it vnto him as also their perseuerance and crowne of blessednesse layd vp for them that so they might the more cheerefully and couragiously persist in their confession With these limitations doe the Pontificians confine their allowance of the certainty of Iustification First it is only generall not speciall or particular Secondly if particular there be any they say it may be true or false Thirdly this speciall certainty is giuen to none but by speciall reuelation and that to some speciall choyce persons as the blessed Virgin and the Apostles Fourthly iust men may haue some coniectural signes and probable opinions of their iustification Fifthly if any had this speciall certainty then certainly St. Anthony a priueledge which not euen the holy and faithfull Martyrs are capable off without speciall reuelation saith Vega. His reason is because euen Heretickes may be Martyrs and constantly dye for Christ. This is the state of Pontifician doctrine about certainety and vncertainety of faith in iustification Against which we oppose the truth of Catholick doctrine concerning the certainety of Faith First to their first limitation we oppose That the certainty of Faith is not generall but particular and speciall Secondly to the second that this certainty cannot be false but alwayes infallibly true and that not onely in regard of the truth of Gods word in generall which certainty may be in dogmaticall and historicall Faith but also of Gods speciall promises in Christ which it is the property of sauing faith certainely to apply and appropriate to the beleeuer that vndoubtedly they belong to him in particular Thirdly to the third that neyther this certainety is simply and only a speciall diuine reuelation nor peculiar onely to a few but it is the proper vertue of sauing and iustifying Faith and is in euery true beleeuer in whom true sauing faith is found Fourthly to the fourth that this certainety in euery man iustified is no coniecturall matter gathered by probable signes but a certaine cleare firme euidence of Faith Fiftly to the fift As for St. Anthony much might his priueledge be as hauing the Patronage of Pigs Cattel which the Priests do solemnly on St. Anthonies day blesse in his name and so they are free from all diseases and disasters all the yeare after and therefore the Pigges Masters or Dames are very Hogs if they requite not the Priests paines with the best Pigge But for all St. Anthonies workes of deuotion if they had beene of a far higher and holier nature they make but little for this euidence of certainety but rather the contrary For the more a man confides in his good workes the more vnsettled he is in the certainety of iustification And for Martyrs I meane Christs Martyrs if they haue not this certainty then none euer had it As for Heretickes they cannot dye for Christ while they dye in the quarrell of their Heresie Thus we haue the state of the question on both sides As for Veg's fourth allegation in his fifth Chapter forementioned That no man can certainely know but by speciall reuelation whether another man be iustified or no this is impertinent to the present purpose and so we leaue it extra controuersiam But display wee our forces now in the open field and try we our cause by the dint of truth First that
the Pontificians should so stiffly stand for their vncertainty of Faith they haue great reason in regard it is the strongest supporter vncertaine as it is of the Tower of Babell as we touched before It is the troubled Sea where Romes Peter-men finde the best fishing As the Iewes said of Christ if we let him thus alone all the world will goe after him and the Romanes will come and take away our kingdome so the Romane Pontificians may say If we should allow of certainty of Faith all the people would forsake vs and wee should lose our Kingdome What would become then of the merchandise of soules of Purgatory-Masses and Dirges and Trentals so rich a trade in Romes Court if the People might purchase saluation by faith yea and rest assured of it without any dependance of humane inuentions But let vs examine the former limitations of Pontifician certainty apart First they admit only of a generall certainty but no particular And reason good for as wee said their Faith is onely generall And this their certainty they place in the vnderstanding as they do also their faith The obiect of this certainty is the generall truth of Gods Word So that this is such a certainty as the very Diuels and damned may haue for they beleeue and tremble Why but because they are certainly perswaded of the truth of Gods Word And as the Pontifician faith is common with the wicked so also their certainty which is the fruite of such faith Secondly in that they say that certainty may bee true of false according to the disposition of him in whom it is this is absurd For how can a thing be certaine yet false vnlesse it be certainly false or a false certainety Certainety and falshood are incomparible and meerely opposite Indeede it is one thing to bee certaine another to seeme certaine which seeming certainty is nothing else but opinion Thirdly that they deny certainty of faith in iustification but by speciall reuelation this agreeth with their maine doctrine of faith which indeed hath no other certainty in it than such as is in the reprobate and whereas they restraine their speciall reuelation to some few this shewes the iniquity of Pontificians in making a Monopoly of Gods grace and indeede a meere nullity of sauing Faith Fourthly their probable coniectures of their iustification are altogether abhorrent from the nature of Faith in Christ and meere illusions Such probabilities are impossibilities of saluation But it is a good reason for the Pontificians why they should deny certainty of Faith if the best certainty be onely coniecturall probability Fiftly say they only spirituall men liuing in the state of perfection as deuout St. Anthony may haue a certainety of saluation built vpon his good life This is another strong reason why Pontificians exclude certainty of Faith of saluation seeing it is rather grounded vpon good workes To these they adde two other reasons why no man can be certaine of his iustification because say they no man by the euidence of faith can bee certaine of his predestination For indeede if a man cannot by faith be certaine of his predestination he cannot bee certaine of his iustification The reason is good Lastly say they a man cannot be certaine of his iustification that is not certaine of his perseuerance in grace to the end But no man say they can be sure of perseuerance Therefore no man can bee sure of his saluation These two last reasons are inferred vpon the fifteenth and sixteenth Canons of the Councell of Trent Thus haue we in generall as it were in a light velitation or skirmish spent a small volley vpon the Pontifician forces which march against certainety of faith Come wee now to ioyne the maine battaile wherein wee will obserue this order of sight first wee will shew the weakenesse of those arguments they bring for their vncertainety secondly we will make good and fortifie those arguments authorities and reasons wherewith the Catholike truth of the certainty of faith is maintained and confirmed First for the Pontifician reasons and allegations for their vncertainty of faith wee finde sundry of them set downe in the history of the Councell of Trent together with the answers vnto them forced from the Canuase of the opposite parties some holding that the opinion of certainety of grace was an intolerable arrogancy others that that certainty in its kinde was meritorious The first of these were for the most part Dominicans grounding their opinion of vncertainty vpon the authority of Thomas Aquinas Bonauenture and the Schoole-men Also vpon reason saying That God would not make man certain of grace lest swelling with pride and opinion of himselfe he should dispise others as knowing himselfe to bee righteous and others notorious sinners Also that Christians would grow sleepy sloathfull and carelesse of good workes In which respect incertitude of grace was profitable yea meritorious For perturbation or trouble of minde is that which at first afflicts men but to those that haue learned to beare it it becomes at length meritorious Besides they cite places of holy Scripture as out of Saloman That man knowes not whether hee be worthy of hatred or loue out of the Booke of Wisedome That a man must neuer be free from feare of sinne that it is pardoned out of the Apostle That wee must worke out our saluation with feare and trembling and that St. Paul professeth of himselfe that though his conscience did not accuse him yet he was not therfore iustified These reasons and testimonies besides many others saith the History did chiefly Seripandus Vega and Soto alledge and amplifie out of the Fathers On the other side saith the History Catarinus with Marinarus did out of the same Fathers alledge places to the contrary that it might appeare that the Fathers as they saw occasion did attemper their Sermons to the present occasions sometimes to animate the doubtfull and deiected sometimes to represse the presumptuous still submitting themselues to the authority of the Word of God They said to wit Catarinus and Marinarus that as often as Christ is obserued in the Gospell to forgiue sins so often he said Be of good comfort thy sinnes are forgiuen thee And that it seemed absurd that Christ would minister to any man occasion of presumption or pride or to depriue all of that which might be matter of profit or merit Also that the Scripture bound vs to giue thankes to God for our iustification which vnlesse â—e before we haue receiued with what face yea with what affection shall we giue thankes Sith it is folly to acknowledge a benefit which thou knowest not whether it bee giuen thee or no. Surely St. Paul doth clearely enough affirme this certainety when he would haue the Corinchians sensible that Christ is in them vnlesse they be reprobates and when he saith that therefore wee haue receiued the spirit of God that by him wee might vnderstand what is giuen vs of God
And againe more plainely That the holy spirit doth beare witnesse to our spirit that wee are the Sonnes of God And that it is also a part of great impudency to accuse those of presumption that beleeue the holy Ghost speaking vnto them Ambrose affirming that the holy spirit doth neuer speake vnto vs but withall it makes knowne vnto vs that it is himselfe that speaketh And Christ saith in Iohn That the world cannot receiue the holy Spirit because it neyther seeth nor knoweth him but his Disciples should know that hee should be and abide in them Whence saith the History Catarinus did very wittily conclude that that man dreamed who affirmed that grace was voluntarily receiued and yet that a man knew not whether he hath it or no as if to the receiuing of a thing by a voluntary motion of the minde it were not necessiry that he which receiues it of his owne accord should know that both the thing is giuen vnto him and that hee truely receiueth it and being receiued possesseth it The History further saith the weight of these reasons forced those which before accused this opinion of rashnesse first to giue place and then thus farre to yeeld that although for the most part a man cannot haue assurance in this point yet he may seeme at least to haue some coniecture They also denied not certainty to Martyrs nor to the newly Baptized and to others being assured by speciall Reuelation and that which at first they called coniecture they were afterwards brought to call morall faith Yea Vega himselfe who in the beginning admitted onely of probability yeelding to the waight of reasons began to fauour certainty but lest he might seeme to approach too neare the opinion of the Lutherans hee did professe onely so great certainty as might exclude all doubting and could not deceiue but hee would not acknowledge it for the Christian faith but onely humane and experimentall And declaring his opinion by a similitude As quoth he he that hath heate is certaine that he hath it and he were voyde of sense if he should doubt of it So he that hath grace in himselfe doth feele it nor can he doubt but that hee feeleth it but in the sense and apprehension of his soule not by diuine reuelation But the other Patrons of certainty being compelled of the aduersaries to set downe their meaning in expresse and plaine termes whether they beleeued that man might haue certainty of grace or whether they thought a man bound to beleeue it and whether that faith were diuine or humane at length they professed seeing that faith was giuen by the testimony of the holy Ghost that it could not be left to mans liberty and seeing euery man is bound to beleeue diuine reuelations that that faith was no otherwise to be called than diuine And when they seemed to bee pressed with the straits of the Dilemma which was obiected to wit that that faith was either equall to the Catholicke faith or vnequall if it bee not equall then it excluded not all doubtfulnesse if equall then that a righteous man ought as firmely to beleeue hee is iustified as the very Articles of his Creede Catarin us answered that this faith was diuine and as certaine excluding all doubtfulnesse as the Catholicke faith it selfe but yet that it is not the very Catholicke faith For that faith which euerie man giueth to diuine reuelations made vnto him is also diuine and excludeth all doubt but when the Church receiueth these reuelations then that faith becomes vniuersall and Catholicke yet in regard of certainty and freedome from doubting euery mans priuate faith is no way inferiour vnto it but that the Catholicke faith exceeded thâ—â— onely in the vniuersality Thus all the Propherb had first a priuate faith concerning all things reuealed vnto them of God then after that they were receiued of the Church they had the Catholicke faith of the same things This opinion faith the History at the first sight seemed hard eueâ— to the 〈◊〉 of Catarinus to wit all the Caroâ—â—lites whose Doctor Iohn Bacon did maintaine it as also to the Bishops of Senogaliâ— Wigornia and Salpia to whom at first that degree of faith seemed to bee precipitious and perilous but afterwards hauing diligently weighed examined the force of the reasons it was approued with an admirable content of the most approued of the Bishops but Soto crying out that it was too faâ—oâ—rable to the Lutherans others againe affirming that Luther was not to be condemned if he had said that this faith doth follow after iustification but condemned for saying it is the iustifying faith And as for the reasons brought on the contrary part they answer that wee ought not to giue heede to the iudgements of the Schoolemen seeing they take the grounde of their opinion from Philosophicall reasons sâ—th humane Philosophy may iudge amisse of diuine instinct Againe that Salomons authority makes not for this purpose Hee that would draw these words No man knoweth whether hee bee worthy of loue or hatred to this purpose then hee should conclude hence that euery most wicked sinner continuing in his sins should not know whether hee bee hated of God or no. And much lesse is that saying of Wisedome to be applyed to this purpose and that there is a fallacy in the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not signifie sinne already remitted as it is in the vulgar translation but the expiation and propitiation for sinne and the words of the wise man doe admonish the sinner not to heape vp sinne vpon too much confidence of obtaining pardon and not of pardon already obtained Nor must we ground an Article of faith vpon an error of a Translator Such was the iudgement in those times concerning the vulgar edition of those that had made it authenticall which is easie to be obserued by the bookes set forth by those which were present at the decree of the approbation Also that the phrase of the Apostle worke out with feare and trembling is an Hebraisme which doth not inforce a doubtfulnesse but reuerence or godly feare for as much as euen seruants doe exhibite feare and trembling to their Masters with whom they are deare and gracious Finally that the place of Saint Paul made for them if it bee taken for iustification For that hee saith he is guilty of no defect and yet that he is not therefore iustified a man may easily inferre that hee was iustified another way which confirmeth certainty But the true meaning of the words is that St. Paul speaking of defect in his function of preaching the Gospell doth affirme that his conscience doth not accuse him of any omission nor is hee therefore so confident as that hee dare say that hee hath performed all the parts of his office but commits the whole iudgement to God And so the History concludes thus Hee that hath not looked into the opposite writings of those that were present at these disputations and
That is few or none saith Vega sith interrogations in Scripture and in the Fathers are commonly taken for negations And he produceth Hieromes exposition vpon the second of Ioel Who knoweth if God will repent and pardon Quodait Quis c. That he saith Who it is to be thought eyther impossible or very hard For Salomons saying Who can say I haue made my heart cleane True who can say it yea I challenge all the Pontificians in the world which of them for all his satisfactory merits can assure himselfe that he hath made his heart cleane Vega shall not neede to seeke out authorities to proue that by Who is meant none or scarce any For wee will easily grant to Vega that neuer a Pontifician of them all not one can say and that truely and with assurance of his owne conscience that hee hath made his heart cleane But Vega as it seemeth distrusting the former euidences as not clear and certaine enough to confirme his vncertainty he addes an impregnable argument saying Si hoc non sufficiat testimonium c. If this testimonie be not sufficient certainely that which Salomon writes in his Ecclesiastes should satisfie all men What is that Eccles. 9. 1. Sunt iustiatque sapientes opera corum in manu Dei tamen nescit homo vtrum amore an odio dignus sit sed omnia in futurum seruantur incerta eò quod vniuersa eueniant iusto impio c. So runnes the vulgar Latine that is There are righteous and wise men and their workes are in the hands of God and yet man knoweth not whether he be worthy of loue or hatred but all things for the time to come are kept vncertaine seeing that all things come alike to the iust and to the wicked c. First concerning this place which Vega brings to satisfie all men any reasonable man would haue thought Vega himselfe had been satisfied with the pregnant answer of Catarinus and others in the Councell to this very place Wel but let vs see further the vanitie of Vega's argument gathered from this place First we must know that here as elsewhere in infinite places the vulgar Latine swarueth extremely and senslesly from the originall The originall goes thus word for word No man knoweth eyther loue or hatred by all that is before them as our last English Translation the most exact of all other hath rendred it So that the sense is cleare That no man by these outward things which are before vs or in our sight can know eyther the loue or hatred of God towards him and the reason is added All things come alike to all and there is one euent to the righteous and to the wicked c. But whereas the vulgar Latine saith All things for the time to come are kept vncertaine first there is no such thing in the originall and besides to straine these words to Vega's sense or the Councell of Trents to proue the vncertainty of mans saluation is to wring blood from them and to turne a mans inside outward as if the certainty of saluation depended vpon the vncertainty of outward worldly things as pouerty and riches health and sicknesse prosperity and aduersity which come alike to all men righteous and wicked yea Heathen and Christians yea and if Vega's sense stood good then it should follow as we alledged before out of the History that the most wicked men liuing and continuing and obstinately persisting in sinne and impenitency should not know whether they were worthy of Gods hatred or no whereas euen the most ignorant Heathen hath an accusing and condemning conscience within him that tels him hee is worthy of the hatred and not of the loue of God So that Vega for all his winding wit and wrangling about this place doth but laterem laâ—are spend his labour in vaine thinking to winne credit and authority to his vncertainty from this place of Salomon As if Salomon in his Ecclesiastes should recant what he had writ in his Prouerbes where he saith That the wicked flye when no man pursueth but the righteous are bold as a Lyon If the righteous and none are righteous but those that be iustified be as bold as a Lyon then certainely they are not appalled with feares and doubts and the vncertainety of their estate for that were with the wicked to flye when none pursueth beeing affraid at the very shadow of their guilty conscience Vega runnes on in his Vncertainty he fights as one that beateth the ayre to vse that phrase of the Apostle and in his eleuenth Chapter of the same Booke hee heapeth vp sundry testimonies first out of Daniel 4. 27. Peccata tua elâ—emisynis redime iniquitates tuas misericordiâ—â— pauperum for sitan ignascet delictis tuis So runnes the vulgar Latine But the Originall runnes thus Breake off thy sins by righteousnesse and thine iniquities by shewing mercy to the poore if it may bee a lengthening of thy tranquility But we need not in this place quarrell the vulgar Latine that is Redeeme thy sinnes by almes and thine iniquities by mercy to the poore perhaps God will pardon thy sinnes What makes all this for Vega's vncertainty of Faith For it is not required that the certainty of Faith should extend to the certaine discouery of anothers iustification suffice it that true Faith doth assure a mans selfe of his owne iustification But Daniel there speaks not of any vncertainety of remission of sinnes in him that hath it but in a wicked man that as yet hath it not Again by redeeming of a mans sins by Almes is not meant a meritorious expiation of sinne by satisfaction to God but this redeeming may bee vnderstood of making restitution to the wronged which is a testimony of Repentance as we see in the example of Zacheus Or this redeeming might bee in regard of preuenting temporall iudgements Ahab vpon his hypocriticall humiliation obtained a repriuall of Gods sentence against him though not an absolute discharge So propitious is God to the true humiliation of a faithfullman when not euen the painted image of piety goes vnrewarded The like place he produceth out of Iâ—el 2. 14. Quis scit si conuertatur ignoscat c. Who knoweth whether he will returne and repent and leaue a blessing behinde him The like also out of Ionah 3. 9. Who knoweth if God will returne and repent and turne away from his fierce anger that we perish not Both these places are of one nature with that of Daniel being vnderstood of temporall punishments and that threatned to others nothing concerning the certainty of Faith in the remission of a mans owne sinnes Nor vnlike is that place he alledgeth out of Acts 8. 22. where Peter saith to Symon Repent of this thy wickednesse and pray God if perhaps the thought of thine heart may be forgiuen thee Peter speakes not of the vncertainety of his owne Faith in the remission of his own sins
the which wee are brought by things which are seene So that neyther about the obiect of things which are seene can it bee called credulity or incredulity nor againe can it be called faith but when a man hath certainty concerning those things which are not seene more than concerning those things which are seene For because those things which are yet in hope are reputed as yet without substance or subsistence and faith giueth vnto them their substance not that it addes any thing vnto them but it selfe is the substance or subsistence of them For the purpose the resurrection is not yet fulfilled not yet present oâ— subsistent but faith makes it to subfist in our soule this is it which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or substance So Chrysostome Yea this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it importeth a subsisting signifieth also animum praesentem a confidence or full assurance of the mind And it is sometimes vsed in authorsfora fastening or a close ioyning together as a ioynt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fast iuncture And such is faith which ioyneth the obiect the subiect together making the things hoped for to be as it were in our present possession It is also the euidence of things not seene presenting them visibly and sensibly before vs like a most cleare perspectiue glasse which presents and attracts as it were the most remote obiect nearer to the eye for the clearer view of it Thus Abraham and those other Saints of the Old Testament saw these inuisible things afarre off with the eye of Faith Heb. 11. 13. and were perswaded of them and imbraced them as the Apostle excellently declareth Thus if sauing and iustifying Faith bee the substance the subsistence the assurance the confidence the coherence of things hoped for if the euidence the argument and demonstration of things not seene prepared for such as loue God reuealed to vs by the Spirit how then is not this Faith most sure certain of iustification eternall saluation This is further confirmed by sundry other authorities of holy Scripture as Ephes. 3. 12. In quo habemus fiduciam accessum in confidentia per fidem ipsius as the vulgar Latine renders it well that is In whom to wit Christ we haue boldnesse and accesse with confidence through the faith of him Now what boldnesse or confidence can a man haue without assurance and certainty And Heb. 3. 6. Christus tanquam Filius in dâ—mo sua â—quae domus fâ—mâ—â— nos si fiduciam gloriam spei vsque ad finem firmam râ—tineamâ—â—s Christ as a Sonne ouer his owne house which house are we if we hold fast the confidence and the reioycing of the hope firme vnto the end Now the strength of a house doth mainly stand vpon the firmenesse of the foundation And the Apostle as wee haue heard cals Faith the foundation of things hoped for And Heb. 4. 16. Adeamus ergo cum fiducia ad Thronum gratiae vt misericordiam c. Let vs therefore come with boldnesse vnto the Throne of grace that we may obtaine mercy and finde grace to help in time of neede And Heb. 10. 19. Habentes itaque fratres fiduciam c. Hauing therefore brethren boldnesse to enter into the Holiest by the bloud of Iesus c. accedamuâ— cum vero corde in plenitudine fidei c. let vs draw neare with a true heart in full assurance of Faith hauing our hearts sprinkled from an euill conscience and our bodies washed with pure water let vs hold fast the professioe of our Faith without wauering for he is faithfull that promised c. And 1. Ioh. 5. 13. 14. Haec scribo vobis c. These things I write vnto you that beleeue on the Name of the Sonne of God That yee may know that ye haue eternall life c. Et haec est fiducia quam habemus ad eum And this is the confidence that wee haue in him c. Thus we see what glorious Elogies or Prayses the holy Ghost giueth to sauing Faith the proper effects whereof are assurance truth confidence boldnesse which the vulgar Latine so often translateth Fiducia a word much enuied by the Councell of Trent and extreamely inueighed against yea and shamelesly iniured by Vega who taking vpon him to interpret the meaning and to measure out the latitude of Fiducia doth pitifully mangle and mince it saying that it hath some certaine agreement with Faith but so as it is distinct from certainty and that it is a kinde of motion of the appetite and that it may be in deadly sinners trusting that they are iustified when they are not and that it is a probable perswasion of obtaining our desire and that this probable perswasion of obtaining the mercy of God is a most fit meanes to the obtaining of Faith So that in the conolusion this Fiducia is by Vega preferred to be set in the ranke of preparatory graces sauing that I doe not see how Fiducia can be a meanes to beget Faith seeing he puts Faith also among his preparatiues and also in another place â—aith That Theologicall Faith is the beginning of Iustification which Faith may be in those that sleepe and want the vse of reason and Fiducia is onely an act or a consequent passion issuing from it O miserable perplexities How doe these Poâ—tiâ—icianâ— torment their wits in making infinite doublings to make men lose the right path like the Lapwing which wâ—â—rieth her selfe partly with her owne plaining voice and partly with her deuious and extrauagant â—luttering about farre enough from the marke yet so as if shee were still about it and all to deceiue and diuert the Fowler from coâ—â—ing neare hâ—r â—â—â—â— But the Doctrine of the certainty of sauing Faith is further confirmed by the holy Ghost As Ioh. â— 33. The Lord saith Hee that hath receiued his testimony hath set to his 〈◊〉 that God is true What seale is this but the seale of Faith So the Lord applies it vers 36. Hee that beleeueth â—â— the Sonne hath euerlasting life And St. Iohn ioynes them both together setting the seale of Faith to the testimony 1. Iohn 5. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the testimony of God which he hath testified of his Sonne Hee that beleeueth on the Sonne of God hath the testimony in himselfe Faith then is the seale of Gods testimony and what greater certainty or assurance can be than in a seale Also Matth. 9. 2. Confide fill c. Sonne be of good comfort or be confident as the originall word signifieth thy sinnes be forgiuen thee So vers 2â— Confide â—â—liâ— c. Daughter bee confident thy Faith hath saued thee So that the confidence of sauing Faith in the remission of sinnes is not onely in the masculine sexe Sonne be confident but euen in the female and weaker sexe Daughter be confident thy Faith hath saued thee goe in peace This certainty of Faith is also confirmed by
ought to be affraid of their perseuerance and that none can arrogate to himselfe such a great certainty as this vnlesse it happen vnto him by diuine reuelation the Fathers haue opened in those words of the 13. Chapter Veruntamen c. But let them that thinke they stand take heede lest they fall and so vnto the end of the Chapter Thus wee haue the state of Pontifician Doctrine touching the certainty of iustification in regard of predestination and perseuerance For the maine substance of these Trent-Fathers Decrees and Canons touching predestination and perseuerance wee shall trye what truth is in them when we come to set downe the opposite doctrine of the Catholicke Faith In the meane time let vs a little weigh the moment of Vega's arguments for the defence of the Councell In his second Chapter of his 12. Booke Of the vncertainty of predestination and perseuerance after a goodly flourish and triumphall tripudiation as if the field were already won before he had strucke stroke he saith Habemus certissima fortissima argumenta c. We haue most certaine and strong arguments whereby to confirme and defend the Doctrine deliuered here by the Fathers and to vanquish the contrary heresies And first to proue this definition of the Fathers saith he Non omnis c. Not euery one that is iustified is predestinate We haue many places of Scripture to serue our purpose prouing that there haue been many in the state of grace and afterwards haue fallen from it and at length damned For example Saul that was elect to be King of Israel is said 1. Sam. 9. 2. to be electus bonus an elect and good man so that there was not a better than he among all the children of Israel Now saith Vega being said to bee bonus electus elect and good as the vulgar Latine hath it it is manifest that he was then in the state of grace for the Scripture saith hee doth not adorne men with such prayses which are out of the state of Gods grace But saith he Saul afterwards fell and was reiected and damned I answer Saul is there called an elect man in that he was a choice and goodly tall young man proper of personage insomuch as none was found comparable to him for personage and stature for hee was taller by the head and shoulders than any of the people Doth this proue that hee was one of Gods eternall election Or doth God elect men to saluation for the goodlinesse of their person No wee see the contrary 1. Sam. 16. 7. That Saul dyed a reprobate and desperately we easily grant it But that Saul euer was in the state of grace Vega saith nothing yet to the purpose to proue it nor euer can he I rather maruaile why Vega omitted a more probable argument to proue Saul to haue once been in the state of grace to wit because the Spirit of the Lord comming vpon him he was turned into another man An argument which some other Pontificians vrge yet Vega alledgeth St. Augustines censure of Saul who concludes him to bee a reprobate saying The example of this Saul makes against some proud heretickes which deny that any of the good gifts of the holy Ghost may be giuen to those that doe not appertaine to the condition of Saints Which saying of that worthy Father doth plainly proue that Saul was neuer of the number of Gods Saints and that euen wicked and reprobate men may haue notwithstanding some speciall gifts of the holy Ghosts and yet be neuer a whit the nearer to the state of grace Saul was said to be changed into another man when Gods Spirit came vpon him not in regard of conuersion from sinne vnto God or from a wicked life to the state of grace but of a priuate man whose thoughts reached no higher than his fathers Asses hee was made a Prince and endowed with Princely qualities of wisedome and courage the gifts of Gods Spirit whereby hee was enabled for such a weighty gouernment Yea we are not affraid to put this case to the tryall euen of a Bishop of Rome Gregory the last good Bishop of Rome saith thus of Saul Saul electus dicitur non secundum gratiam sed secundum iudicium Bonus dicitur vt diuinae aequitatis dispositio commendetur Bonum profectò est quicquid est iustum c. Saul is said to bee elect not according to grace but according to iudgement He is called good that the disposition of diuine equity might be commended That indeed is good whatsoeuer is iust c. And he illustrates this by the instance of Ecclesiasticall Pastors Per iustitiam quippe Dei Pastores reprobi c. For by the iustice of God reprobate Pastors are permitted to climbe to the regiment of holy Church but they which are euill by their iniquity are good by diuine dispensation and now by the secret ordination of God they are elected who at the last in the vniuersall iudgement shall be reprobated Therefore a reprobate shepheard because by diuine dignation he is appointed to that office may bee called elect and because he is iustly permitted hee may bee called good And because hee is thought fitter than others to execute Gods iudgements therfore none is said to be better than he among the children of Israel Seeing therefore it cannot be proued that Saul was euer in the state of grace but the contrary is manifest euen by the iudgment of him who was once Bishop of Rome no maruaile if he dyed a desperate Reprobate Hereunto Vega addeth Salomons example that being endued with extraordinary wisedome from God and so standing in the state of grace he afterwards fell away and Vega laboureth to proue that Salomon dyed a Reprobate For answer that God gaue such wisedome to Salomon this proues him no more to be in the state of grace than that which was giuen to Saul This wisedome giuen to Salomon was famous indeede but for ought we finde it was no other but a naturall and morall wisedome and knowledge whereby he might the better iudge that great people committed to his charge as Salomon himselfe saith 1. Kings 3. 9. and know the nature and property of all creatures as 1. Kings 4. 29. 30. 31. c. Not that I deny but that Salomon might now be in the state of grace and no doubt but he was but that hee was not therefore in the state of grace because of his extraordinary wisedome giuen vnto him For doe not wee know that for a naturall and morall wisedome euen Heathen men as many Pagan Philosophers haue farre excelled many of Gods Saints Againe as we deny not but that young Salomon was now in the state of grace so we deny that hee euer fell totally away from this estate It is true he fell fearfully but not totally for marke what the Scripture saith expresly 1. Kings 11. 4. It came to passe when Salomon was old that his wiues turned away his
him Vega de meritis ex congruo iustif q. 7. Vega de argum pro â—â—ces bapt cap. 15. Vega lib. 8. cap. 11. de argum contra iustif merit ex congruo * He should say Romane-Catholickes Pontificians make Philososophy a rule for Diuinitie A promonition Aug. de praed grat tom 7. Aug. tract 3. in Ioh. 1. Ambros. de vâ—lat Gent. lib. 2. cap. 8. ibid. lib. 1. cap. 9. Chrysost. in Rom. hom 5. 17. Aug. de praedest sanct cap. 12. Aug. in ex pos Epist. ad Galat Aug. ad Simplicianum l. 1. q. 2. tom 4. Aug. in Psal. 118 concio 7. Aug. Epist. 105. ad Sixtum Com-praesbyt Bern. in Cant. ser. 17. Ibid. August Aqu 82. q. 11â— Note the practice and common opinion of the Church of Rome in the point of merit of workes w câ— is nothing else but the fruit of this their doctrine which snake-like lurketh vnder the greene leaues of subtile hypocrisie Bern de gratia libero arbit Concil Trid. Sess. 6. cap. 5. 6. What free will is left in vs in the state of corruption Bern. Ambros. de vocat Gentium l. 1. cap. 2. Chrys in Matth. 21. hom 37. tom 2. 1 Kings â— â—6 â— Free-will in corrupt nature Matth. 16. 17. 1. Cor. 2. 14. Aqu. 12. qu. 114 cap. 2. Aqu. Suâ— q. 22. art 6. cap. â— Acts 16. 14. Iohn 17. 3. Esa. 53. 11. Aug. Enchir. ad Laurent tom 3. Libero arbitrio â—alè vâ—ens homo se perdidit ipsum Ezech. 11. 19. Obiection Aug. contra duas epist. Peâ—ag ad Bonif. â—ib 2. Bern. de gratia libero arbitrio What Free-will is Aug. de peccat orig contra Pelag Celest. lib. 2. tom 7. Obiect Hier. ad â—teâ—â—phon epist. 13. part 1. tract 2. Reasons ouerthrowing Popish preparation Ioh. 3. 8. Luke 11. 20. 21 Cant. 1. 4. Aug de spiritu litera ad Marcellinum tom 3. Ipsum velle credere Deus operatur in homine in omnibus misericordia eius praeuenit nos And Tract 26. in Ioh. 5. tom 9. Si trahimur ad Christum ergo inuiti credimus At credere nemo potest nisi volens And I lle quippe trahitur ad Christum cui datur vt credat in Christum Aug. contra duas Epist. Pelag. ad Bonif. l. 1. Ier. 31. 18. 19. Obiect Ans. Concil Trid. sess 6. can 7. Obiection Answ. Obiection Answ. Obiect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Obiect Ans. Iames 4. 6. â— Kin. 4. 35. Matth. 25. Oleum opera per diderunt Rom. 11. 24. Gen. 19. 11. Reu. 11. 8. Concil Trid. Ses. 6. cap. 7. * What they meane by sanctification and renouation may be seene chap. 13. to wit pilgrimage vigils almes specially to the Friars Pater nosters Auemaries oblations fastings vowes of chastitie c. also sacramentall confession and satisfactions chap. 14. â— Hist. Concil Trid. Soto de nat grat lib. 2. c. 20. Soto de nâ—t grat lib. 2. c. 6. quo termini controuersiae exponuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iames 2. Rom. 3. 28. Vega de descript iustif l. â— in c. 4. decreti de iustificatione cap. 11. Soto de nat grat lib. 2. c. 20. Vega de vera ficta iustif lib. 25. cap. 2. * Latinè dicere Ibid. Greg. moral lib. 1. cap. 37. Aug. Soliloq lib. cap. 15. tom 9. â—â—llar de iustif â— â— 6. 8. Aug. de spiriâ— litera ad Marcellinum tom 3. This place makes amenâ— for that otheâ— De praed sanâ— l. 1. c. 7. Bern. de aâ—â—â—â— ciat Maria. Ser. 1. Iob. 38. 40. Condemnation by way of opposition implyeth iustification Templer Metaph lib. 3. cap. â— probl 9. Soto de nat grat lib. 2. cap. 5. in fine Obiect Vega de iustif quast 1. 〈◊〉 11. Aug. expos in Ioh. 11. tract 9. Luke 8. 46. * Cognitione â—ui 2. Cor. 5. 2â— Aug. Enchirid. cap. 41. Bern. epist. 190. ad Innocent Rom. 6. 20 Esay 53 Lyra vpon â—his place Pet. 2. 24. â—say 53. 12. Zach. 3. 3â— Chrys. ex vatii in Mat. lociâ— hom 6. Esa. 61. 10. Glos. ordin Ambros. lib. 2. de Iacob vita beata Aug. de temp â—arb serm c. 7. Luke 4. 29. O admirable concourse of Gods wisedome and iustice 2. Chron. 19. 6. Prou. 28. 27. â—enec in Medea Matth. 27. 18. Matth. 27 24. Ambroâ— in Psal. 39. tom 4. Esay 53. 9. Rom. 5. 9. 1 Thes. 1. 10. Imputation negatiue and affirmatiue Psal. 32. 1. 2. Rom. 4. 7. 8. Esa. 9. 6. Christs both actiue and passiue obedience imputed to vs. Esa. 26. 12. Phil. 2. 7. Mar. 10. 45. Luke 17. 19. Ioh. 17. 19. Ioh. 17. 19. Rom. 4. 6. The righteousnesse of his life was as a perfume to to make his passion a sweet-smelling sacrifice Stella in Luc. cap. 4. init Luke 11. 24. 1 Cor 1. 30. Rom. 10. 6. Hist. Coâ—cil Trid. lâ— p. 157 Latina editiâ—â— Vega de vera ficta iustis lib. 15. cap. 2. Ambros. in Psal. â—9 Ambr. in epiâ— ad Gal. cap. â— Aug de spirâ—liter ad Marâ— tom 3. Aug. Psal. 32. â—xâ—â— â—g ad Simâ— lib. 1. qu. 2. Aug. epist. 106. Bonifacio out Paulino Aug. expos epist. ad Galat. lib. Iust. Mart. in epist. ad Diog. Bern. serm ad milit temp c. 11 Ibid. Bern. epist. 190. ad Innocent Ambros. â—râ—t ad Auxent pest epist. 32. Cyril in Esai lib. 5. cap. 59. in fine Corde creditur ad iustitiam ore autem fit confessio ad salutem Accepimus itaque à Deo verbum fidei confessionem Quod quidem salutare est iustitiam conciliat Iustificat enim sic impium Christus quod palam clamitat Ecce deleui vt nubem iniquitates tuas vt caliginem peccata tua Hoc enim verbum fidei in nobis erit perpetuò de ore nostro non cessabit sed illud ad posteritatem vsque transmittemus sie enim iustificabuntur posteri Si enim semper Christus sit Deus Dominus nunquam definet fidei eius confessio apud eos qui illius apparitionem ag nouerunt Concil Trid. Ses. 6. cap. 7. Can. 11. Concil Trid. Ses. 6. cap. 7. Concil Trid. Ses. 5. cap. 8. Can. 9. 11. Vega de iustisgrat fide c. qu. 2. Prima conclusio Vega de pracipua causa iustific qu. 3. Vega de iustifgrat c. qu. 1. propos 2. Vega de praecipua causa iustif quaest 3. Vega's fiue reasons why iustification is by the Apostle oftner attributed to faith than to other vertues Aug. ibid. c. 7. Popish vnion Rom. 4. 24. Vers. 16 Vers. 12. â—â—rn in Caâ—t ser. 17. Aug. de verbis Apost ser. 14. tom 10. â—â—ncil Trid. â—â—s 6. cap. 7. Vega de lust 〈…〉 grat qâ— 1. Ibid. q. 2. Aug. in Iohan. Tract 29. Aug. in Psa. 77. Aug. de verbis Dom. in Euangsecund Ioh. ser. 61. Aug. secund â—oh ser. 60. de â—erbis Dom. Aug. epist. 120. ad Honâ—rat cap.