that they may rule them at their pleasure that they may lead them whither they please For hee that walketh in darkenesse knoweth not whither he goeth may as easily bee led up and downe as Sampson after his eyes were put out But those that are of God doe wish that the people of God may increase in knowledge of God 1 Thes. 1. 10. that they may be perfect in understanding 1 Cor. 14. 20. that they may abound more and more in knowledge Phil. 1. 9. For not to be proficients in knowledge they esteeme a great fault Heb. 5. 11 12. 2 Tim. 3. 7. that the Word of Christ may dwell in them richly in all Wisedome Col. 2. 2. 3. 16. that they may bee able and ready to give an answere to every man that asketh a reason of that hope that is in them 1 Pet. 3. 15. for where men of all other professions can give a reason of that which they doe professe it is a great absurdity as Chrysostome testifieth for a man professing himselfe a Christian not to bee able to give an account of his faith that they may trye all things and hold fast that which is good 1 Thes. 5. 21. that Husbands may be able to instruct their Wives and housholders their families Deut. 6. 7. 11. 19. Yea Moses the Man of God wished that all the Lords people were Prophets Num. 11. 29. § XX. And as the godly have wished so the Lord hath promised that in the Church of Christ there should bee plenty of knowledge Esa. 11. 9. Ier. 31. 34. and that all the faithfull should bee taught of God Esai 54. 13. And this was verified in times past in the primitive Churches and is at this day in all true Churches and where it is not in some measure verified as it is not in the Church of Rome that is not a true Church Not to speake of the present times I will produce one Testimony of the ancient Churches In which it was usuall to bee seene that the points of Christian Religion were knowne not onely to the Teachers of the Church but also to all manner of artificers and handicrafts men of women likewise not onely such as were lettered but those of the meanest sort even servants and handmaids and not onely Citizens but also Countrey people as Husband-men and laborers had this knowledge who might bee found conferring of the Divine Trinity of the Creation of all things and having better knowledge of the nature of man than Plato or Aristâ—…tle Finally the Papists by their doctrine of implicite faith do bereave the faithfull of their chiefe rejoycing For thus saith the Lord Let not the wise man glory in his wisedome neither let the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth mee that I am the Lord which exercise loving kindnesse judgement and righteousnesse in the earth for in these things I delight saith the Lord. So much of the first question CAP. II. Prâ—…ving that a true justifying faith cannot bee severed from Charity and other graces § I. THE second question concerning the nature of faith is whether a true justifying faith may be severed from Charity and from all other graces of Sanctification The Papists hold the affirmative we the negative The reasons of our assertion that true justifying faith is ever accompanied with Charity and other graces and cannot indeed be severed from them are manifold and manifest My first reason is this All that are regenerate and borne of God have Charity and other graces of sanctification All that truly beleeve in Christ or which is all one that have a true justifying faith are regenerate and borne of God Therefore all that truely beleeve in Christ have charity and other graces of sanctification The proposition is thus proved Regeneration consisteth in the infusion of graces of sanctification and therfore they who are regenerate are indued with those graces Seondly regeneration is the renewing of a man according to the image of God in true holinesse and righteousnesse Ephes. 4. 24. both which are comprehended in Charity The former being the love of God the other of our neighbour Thirdly the Papists themselves doe teach that when men are regenerated in baptisme there is with faith infused Charity Fourthly as he that hath Charity is borne of God and knoweth him so he that hath not Charity knoweth not God and much lesse is borne of him 1 Ioh. 4. 8. The assumption All that have a true justifying faith are regenerate and borne of God For first whosoever beleeveth that I â—…â—…vs is the Christ is bome of God 1 Ioh. 5. 1. Secondly as many as receive Christ by faith to them he gave this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this priviledge or prerogatiye to be the sonnes of God even to them that beleeve on his name who are borne not of bloud nor of the will of the flesh nor of the will of man but of God Ioh. 1. 12. 13. Thirdly All that doe truely beleeve are the children of God by faith in Christ Iesus Gal. 3. 26. Fourthly Faith is a grace of regeneration which the holy Ghost doth ingenerate and infuse when hee doth regenerate as the Papists themselves confesse Neither is it of nature or from our selves but it is the speciall gift of God Ephes 2 8. for no man can truly say that is with a lively and unfained assent of the heart that Iesus is the Lord but by the holy Ghost 1 Cor. 12. 3. To beleeve that Iesus is the Christ the Sonne of the living God flesh and bloud hath not revealed to any man but God the Father who is in heaven Matth. 16. 16 17. No man saith our Saviour can come to me that is beleeve in me Ioh. 6. 35. except the Father who hath sent me draw him Iohn 6. 44. and except it be given unto him by my Father vers 65. and how given as a proper fruit of election For justifying faith is the faith of the elect 7 〈◊〉 1. 1 given unto us when we are called according to the purpose of God and his grace given unto us in Christ before all secular times 2 Tim. 1. 9. For those whom God giveth to Christ by election they come unto him by faith Ioh. 6. 37. and so many as are ordained to eternall life beleeve Act. 13. 48. § II. Secondly Whosoeverâ—…have the Spirit of Christ dwelling in them are â—…udued with Charity and other graces which all are the fruits of the Spirit who is the Spirit of grace and contrarywise they who have not Charity have not the Spirit of Christ. For the Spirit of Christ is the Spirit of love God is love and he that abideth in love dwelleth in God and God in him 1 Ioh 4. 16. but he that loveth not knoweth not God and much lesse dwelleth in him vers 8. All that
favour of God in Christ which is out of us in him concurring to our justification neither as the matter nor forme but as the efficient cause thereof Against which assertion the accursed Councell of Trent hath denounced Anathema If any man shall say that the grace by which we are justified is onely the favour of God let him be accursed But first I will produce our proofes and then answere their objections CAP. II. Our proofes that by the Grace of God by which we are justified is meant the gracious favour of God in Christ. § I. THe Papists for all their cursing are not able to produce any one pregnant testimony to prove that the grace whereby wee are justified is inherent in us But that Grace doth signifie that favour of God wee are able out of the New Testament to alleage above fifty testimonies whereof some shall hereafter be cited And as for the Old Testament it is evident that the Hebrew words which signifie the grace of God and are to be translated by the word grace doe alwaies signifie favour and never grace inherent As if I have found grace in thy sight Gen. 18. 3. Ex. 33. 13. 17. God gave Ioseph grace in the sight of the keeper Gen. 39. 21. and the people of Israel grace in the sight of the Egyptians Exod. 3. 21. In which sense the blessed Virgin is said to have found grace with God Luk. 1. 30. and our Saviour to have increased in grace with God and man Luk. 2. 52. § II. Secondly that grace whereby the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratos fecit made us gracious or graciously accepted us in his beloved is gratia gratum faciens that is the justifying and saving grace By the gracions love and favour of God in Christ which is out of us in him the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath made us gratious or gratiously accepted us in his beloved and not by any gift of grace inherent in us Therefore the gratious love and favour of God in Christ is gratia gratum faciens that is the justifying and saving grace and not any gift of grace inherent in us The proposition is in it solfe evident The assumption is proved out of Eph. 1. Blessed be God who hath blessed us in Christ with all spirituall blessings according as he hath elected us in him before the foundation of the world having predestinated us unto the adoption of children to the praise of the glory of his grace wherein or whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est gratos fecit hee hath made us accepted in his beloved in whom wee have redemption through his blood even forgivenesse of sinnes according to the riches of his grace verse 3 4 5 6. 7. For by or in that grace to the glorious praise whereof the Lord elected us before the foundation of the world and according to the riches whereof wee are redeemed by Christ the Lord hath gratiously accepted us in his beloved But it were very absurd to say that God hath elected us to the praise of the glory of our Charity or that wee are redeemed according to the riches of our charity But we were elected to the praise of the glory of his grace that is of his gracious love and bounty in Christ which grace was given unto us in Christ before all secular times and according to the riches of this grace he hath redeemed us by Christ. Wherefore gratia gratum faciens the grace by which wee are justified is not any gift of grace inherent in us but the eternall grace and favour of God vouchsafed unto us in Christ before the foundation of the world and before all secular times § III. In respect of this grace whereby the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graciously accepted the blessed Virgin she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 1. 28. graciously accepted or graced or as it is expounded verse 30. that she had found grace and favour with God And so may all the elect and faithfull children of God be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in many places of the Old Testament they are in the very same sense called chasidim passively understood Especially where that word is read with the Affix or Pronoune betokening God to signifie his chasidim the favorites of God and thus it is read with the Affix of thâ—… first Person when God is the speaker calling them Chasidai my favourits or of the second whenthe speech is directed unto God and then they are called in the plurall Chasideica thy favorits Psal. 52. 9. 79. 2. 132. 9. 145. 10. and in the singular Chasideca thy favourite Deut. 33. 8. Psal. 16. 10. 89. 19. or of the third person in the singular Chasido his favourite or Chasidso Psal. 4. 3. and in the plurall Chasidain his favourites Psal. 31. 24. 85. 9. 97. 10. 116. 15. 149. 9. that is as not onely Tremellius and Iunius but also Vatablus interpret it quos benignitate prosequitur those whom God doth specially favour those who have found grace with God which commonly are translated Saints and so are all the faithfull usually called even in the New Testament as the translation of the Hebrew chasidim sanctity not being the cause of Gods favour which is eternall but the proper badge and cognizance of those who are the favorites of God by which they are knowne And further out of the same place Eph. 1. 6. where it is said that by this grace hee hath made us gracious in his beloved it is plainely proved that by it is meant the gracious favour of God towards us in Christ in which respect it is also called the grace of our Lord Iesus Christ. Act. 15. 11. So Rom. 16. 20. 1 Cor. 16. 23. 2 Cor. 13. 14. Gal. 1. 6. 6. 18. Phi. 4. 23. 1 Thess. 5. 28. 2 Thess. 3. 18. Philem. 25. Apoc. 22. 21. and to the same effect it is called the love of Christ Rom. 8. 35. that is as it is expressed vers 39. the love of God which is in Christ. Which places cannot without absurdity bee understood of that grace of God or of that love of God which is in us that is to say of our love of God § IV. Thirdly by what grace of God wee are elected called redeemed reconciled adopted saved by the same wee are justified But by the gracious favour of God by which hee hath gratiously accepted of us in his beloved and not by any thing in us we were elected according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his will to the praise of the glory of his grace Eph. 1. 5 6 for which cause our election unto life is called the election of grace Rom. 11. 5. By grace wee are effectually called according to his purpose For God hath called us with an holy calling not according to our workes but according to his owne purpose of grace which grace was given us in Christ Iesus
being certaine that he is faithfull râ—…joyce where observe that those are faithfull not that are baptized but that keep their vow of Baptism and that those that live wickedly are falsi fideles falsly called faithfull Againe qâ—…antum crediâ—…s tantum amamus Ansâ—…lm fides quâ—… non habet charitaâ—… opera bona fidâ—…s Dâ—…monum est non Christianorum Faith which hath not charity and good workeâ—… is the faith of Divels not of Christians And againe fides sine operibus noâ—… est vera fides Bernard faith maketh a true Catholike not that which iâ—… common to Devils and men but that which is common to men and Angelicall Spirits and which is that that which worketh by love CHAP. III. Bellarmines proofes that true faith may bee severed from Charity first from the Scriptures and then from Fathers § I. NOw let us examine Bellarmines proofes And first out of the Scriptures 1. Ioh. 12. 42 43. Many of the princes or rulers beleeved in Christ but they did not confessâ—… for they loved the glory of men more than the glory of God Herâ—… saith â—…ee the Evangelist testifieth that in these Princes there was Faith without Charity His reason is thus to be framed The Princes which did not confesse Christ were void of Charity The same Princes beleeve in Christ. Therefore some that beleeve in Christ are void of Charity The proposition is proved because they loved the glory or praise of men more than of God Answ. If they did absolutely and altogether preferre the glory of men before the glory of God then hâ—…d they neither love of God nor faith in Christ see Ioh. 5. 42 44. But if by force of temptation or by humane frailty as feâ—…refulnesse and too much love of the World which are corruptions incident to the best they were for a time hindered from professing Christ I dare not say they were void of Charity For Saint Peter when he both loved Christ and beleeved in him did deny him which was worse than not confessing him And it may be that among those rulers were reckoned Nicodemus and Ioseph of Arimathâ—…a who though they had not for â—… time openly professed Christ yet when there was greatest cause of feare and of doubt and least encouragement to professe him they expressâ—… their love towards him Ioh. 19. 31 39. To the assumption I aâ—…swere those princes who being void of Charity loved the glory of men more than the glory of God by the testimony of Christ neither did nor could beleeve Ioh. 5. 42 44. Neither did all they truely beleeve in Christ who in the Scriptures are said after a sort to have beleeved in him For Ioh. 2. 23. many are said to have belâ—…ved in his name to whom our Saviour would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concredit himselfe because hee knew what was in them vers 24. 25. § II. His second proofe is out of 1 Cor. 13. 2. If I had all faith so that I could remove mountaines and have not charity I am nothing therefore faith may bee severed from Charity Answ. This place is either generally understood of all faith or particularly of the whole faith of working miracles but in neither sense doth it favour the popish sancie If generally then the Apostle must bee understood as speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of supposition and not as positively affirming that either he or any other having all faith wanted Charity therefore this supposition quâ—… nihil ponit proveth nothing Yea in suppositions and fained comparisons a man may suppose things incredible and impossible and much more improbable as in this place it selfe if I should speake with the tongues of men and Angels and have not love if I had all faith so that I could remove mountaines and have not love and though I bestow all my goods as it were by morsels to free the poore and though I gave my body to be burnt and have not Charity and yet those suppositions whether improbable or incredible are of no lesse force in arguing than if they were absolutely true Indeed if the adversary could from this hypotheticall proposition truly assume the antecedent as he cannot then might hee urge this place to some purpose but if it may more truely be denied or taken away as for example if I or any other had all faith and yet had not love as nâ—…ver man yet had then is this allegation to no purpose To this Bellarmine replyeth that the Apostle doth not argue from a condition impossible but usâ—…th an hyperbolt when notwithstanding it is most evident that the Apostle speaketh not in a simple hyperbolicall speech as Bellarmine maketh him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I had which I have not but this supposall or fiction of a condition incredible doth no lesse prove the necessity of Charity than if it were absolutely true If the place be understood particularly of the faith of miracles the particle all being not universall but integrall as if it had beene said the whole faith including all the degrees of it which is very probable not onely in respect of the authority of the Fathers heretofore mentioned but also by the words themselves first because he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as speaking of a particular secondly because hee doth instance in a high degree of that particular so that I could remove mountaines then this alegation is impertinent For the question is not of the faith of miracles whether it may be severed from Charity which we confesse but of the true justifying faith which not all they have who have the faith of miracles For that hath beene bestowed upon Iudas and other reprobates Matth. 10. 1. 7. 22 23. which plainely overthroweth Bellarmines conceit that the faith of miracles is the same with jâ—…stifying faith but excelling which is false in two respects for first it would then follow that all they who have had this faith should have beene endued with justifying faith and that all who have excelled in the greatest measure and degree of justifying faith should have beene adorned with the faith of miracles Both which are untrue Secondly the Schoole men when they distinguish grace into gratia grâ—…tum 〈◊〉 which is the justifying and sanctifying grace tending to the good and Salvation of the party who hath it and gratia gratis data tending to the good of others the faith of working miracles is reckoned in the later ranke 1 Corinthians 12. 8 9 10. § III. Yea but it is promised Mark 16. 17. that signes should follow them that beleeve namely by a justifying faith whereof is mention vers 16. But not say I that all beleevers should be workers of miracles but some for all From whence nothing can be proved but that to some which did beleeve the gift of working miracles should bee granted for the confirmation of the faith Yea but by saith in forâ—…r times the faithfull stopped the mouths of Lyons quenched the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which adhereth to faith alone is blessed Seventhly In Ephes. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith alone hee saved Eightly In Col. 1. 27. For at once to bring men more senselesse than stones to the dignity of Angels simply by bare words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by faith alone without all difficulty it is indeed the glory and riches of the mystery Ninthly In Tit. 1. 13. For if thou doest give credit to thy faith why doest thou bring in other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if faith were not sufficient to justifie Bellarmine by other things understandeth the ceremonies of the Law When Chrysostome indeed rejecteth al other things because faith it selfe is sufficient to justifie Tenthly There is a notable testimony cited by Bishop Iustinian out of Chrysostome in Psal. 14. which doth not only conclude this question against the Papists but also putteth a manifest difference betwixt sanctification which consisteth of many virtues and justification unto which faith onely is required Iustitia conflatur ex multis virtutibus â—…na virtus activa non facit justitiaâ—… quemadmodum nec una tabula perficit navigium nec unus lapis domum Vna sola virtus justificat fides quae est virtutum fastigium Righteousnesse is compounded of many virtues and one active virtue maketh not righteousnesse Even as one planke doth not make a ship nor one stone an house onely virtue justifieth namely faith which is the top of all virtues 11. Serm. de fide lege naturae Without faith no man hath aâ—…tained to life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the thiefe on the Crosse beleeving onely was justified and afterwards twice he affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith by it selfe saved Bellarmine answereth that Chrysostome teacheth that sometimes faith alone that is without externall workes doth suffice which cannot be applyed to the penitent thiefe who as I shewed before wanted not for the time externall workes and yet not by them but by faith alone he was justified XIII Hesychius in Leviticum Grace is given out of mercie and compassion and is apprehended by faith alone fide comprehenditur solâ—… not out of works as the Apostle saith for then grace shall not be grace XIV Augustine Nam sine bonorum operum meritis per sidem justificatur impius quidem solam For without the merits of good workes a sinner is justified and that by faith alone 2. Apud Gratianum this is the faith which worketh by love huic duntaxat remissio delictorum promittitur to this onely remission of sins is promised cui soli venia promitoitu to which alone parâ—…on is promised quâ solâ peccata relaxantur by which alone sinnes are released 3 In Psal. 88. conc 2. sola fides Christi mundat The faith of Christ doth cleanse alone 4. Serm de tempore 68 Abraham beleeved God and it was accounted to him for righteousnesse Ecce sine opere justificatur exfide quicquid illi legali posset observatione conferri totum credulitas sola dâ—…navit Behold without workes he is justified by faith and whatsoever might bee conferred upon him by the observation of the Law all that faith alone bestowed 5. In Ioan. 8. On those words you heare not because you are not of God this was spoken to them who where not onely vicious by sinne but also foreknowne that they were not to beleeve ea fide qua solâ possent à peccatorum obligatione liberari with that faith by which alone they might be delivered from the bond of their sinnes 6. Out of his sermons De verbis Domini this testimony is usually cited Medicina animae omnium vulnerum una propitiatio pro delictâ—…s credere in Christum The medicine for all wounds of the soule and the onely propitiation for all sinnes is to beleeve in Christ. 7. Ad duas Epistolas Pelag. quantaelibet fuisse virtutis â—…ntiquos praedices justos non eos salvos fecit nisi fides mediatoris qui in remissionem peccatorum sanguine fudit Bellarmiâ—…e answereth that in this place are excluded onely Nature and the Law of Moses Reply But the place is plaine that though the virtue of the ancient Fathers were never so great yet neither it nor any thing else could save them but onely faith in Christ. 8. Lib. 83. quaest If any when hee hath beleeved shall presently depart out of this life the justification of faith abideth with him neither for his precedent good workes because not by merit but by grace hee came unto it nor for the subsequent because he is not suffered to remaine in this life And therefore say we by faith alone To this Bâ—…llrrmine answereth that Augustine speaketh of a lively faith as though wee spake of any other for Augustine there saith that a man is justified without workes going before faith but that justifying faith is such a faith as worketh by love Bellarmine then confesseth that a lively faith which worketh by love doth justifie alone As for that which is not lively nor accompanied with charity we teach that it justifieth neither alone nor at all Thus hath hee indevoured in vaine to answere some allegations out of six of the Fathers The rest either of the same Authors or of others either before named or now to bee cited remaine unanswered saving foure others which because he would have men thinke we want Testimonies of Antiquity hee hath afforded us out of his owne store Which wee will examine in their due place And in stead of the first which hee citâ—…th out of XV Cyrill of Alexandria being to no purpose and yet falsified by him for Cyrill doth not say hominem per solam fidem inhaerere Christo as Bellarmine citeth him and being also false in that sense for which indeed our prevaricator doth alleadge him that a man may abide in Christ by faith and yet want love and perish But in stead of this I will requite him with another of the same Authour in the same Commentaries upon Iohn on those words Ioh. 14. 1. Ye beleeve in God beleeve also in me per fidem namque saith he non aliter servamur by faith we are saved and not otherwise that is by faith alone XVI To Cyrill we adjoyne Sedulius as being of the same time as Bellarmine following Trithemius supposeth hee wrote saith Bellarmine an explanation upon all the Epistles of Saint Paul taken out of Origen Ambrose Hierome and Augustine meaning those Commentaries of Ambrose and Hierome which before I cited Whereby it may appeare that those Commentaries in the time of Sedulius were of good esteeme for out of those very Commentaries of Hierome he hath collected many briefe passages as in other matters so in this particular As Hierome therefore had said in Rom. 1. 16. so saith hee almost in the same words justiâ—…ia Dei est quod
bloud which he shed for us was the bloud of God Act. 20. 28. and therefore of infinite and all sufficient value and merit both to satisfie for our sinnes and to merit for us eternall life Whereas our obedience and our sufferings are the sufferings and obedience of sinnefull men And therefore if they will not still bee Antichristians they must acknowledge that to satisfâ—…e sor the punishment of hel and to merit heaven are priviledges and prerogatives peculiar to Christ our head whose sufferings and obedience by reason of the dignity of his person are of infinit valew and worth not to satisfie or merit for himselfe sor that needed not seeing the man Christ by reason of the hypostaticall union was in the dayes of his flesh as the Papists themselves teach both Viator and Comprehensor enjoying from the first instant of his conception the beatificall vision but for the world and for more worlds if there were more But here Bellarmine doth instance first that as the passion of Christ was much shorter than the paines of hell yet because of the dignity of the person which suffered was most worthy to be esteemed a ful satisfaction so though the passions of this time be short and that glory be eternall notwithstanding betweene these sufferings and that glory there is a proportion by reason of the dignity of charity whence they proceed And this seemeth to have beene the meaning of Bellarmines distinction that the Apostle denyeth the sufferings of this life to be equall to the future glory in respect of the substance of the worke and considered in â—…hemselves as they are humane as they are short and light they are no way equall to the future glory yet as they are as it were divine proceeding from the divine grace of charity they have an equall and as hee calleth it an absolute proportion Thus they make an idoll of charity as if it being not onely finite but also unperfect and but begunne were of sufficient worth and dignity to merit an infinite reward And yet the Apostle speaking of the sufferings of the faithfull who as it was said in the verses going before are the sonnes and heires of God endued with the Spirit yea of Martyrs who are endued with a great measure of charity denyeth them to be condigne to the glory which shall be revealed His second instance is by comparison taken from the delights of sin which are incomparably lesse than the torments of hell yet because of the contempt of God they are worthy to bee punished with those torments Reply Whatsoever the delights of sinne be the guilt of sinne is infinite and cannot be taken away but by an infinite satisfaction The third instance is of an unlike sâ—…militude of seed compared to the Tree as though the tree were merited by the seed betweene which though very unequall there is a proportion Reply Betweene all things that are finite there may be a proportion though not an equall proportion which must be between the merit and the reward betweene that which is finite and that which is infinite there is no proportion at all § XXI But letting passe all other proofes Bellarmine will needes make the Apostle contradict himselfe as if elsewhere he did teach that the sufferings of this present time are worthy or meritorious of eternall glory Because he saith 2 Cor. 4. 17. For that our tribulation which presently is momentany and light worketh above measure exceedingly an eternall weight of glory in us Worketh saith he non physicè sed moraliter id est non efficienter sed meritoriè not naturally but morally that is not efficiently but meritoriously et per hoc dignas esse passiones hujus temporis quibus gloria illajusto judicio tribuatur and consequently that the sufferings of this time are worthy that in just judgement that glory should be given unto them which is the direct contradiction of this place But this allegation I fully answered before it being his fifth testimony whereby he would prove good workes to be necessary to salvation by the necessity of efficiencie Here it shall be sufficient to shew that merit cannot hence be proved Yea but saith hee afflictions are said to worke this weight of glory which must not bee understood physically that is efficiently but morally that is meritoriously whereto I reply that a meritorious cause is an efficient cause and that which worketh meritoriously worketh efficiently though not contrariwise And therfore although from hence sufficiency were proved yet merit is not For I pray what is here said to worke Tribulation But though tribulation worke as it and all things else doe worke together for the good of Gods children Rom. 8. 28. yet doth tribulation merit Then is it a meritorious thing to be afflicted and punished For affliction is malum poenae the evill of punishment merited by sinne Doth affliction then worke salvation Surely no more then the afflicter who is the instrument of our affliction and seeketh our destruction Doth not the afflicter merit no more doth the affliction there may be some efficiency both in the afflicter and in the affliction but meanes there can be none in either The efficiency may be shewed thus Affliction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worketh patience not meritoriously but by another kind of efficiencie and that not of it selfe and in it owne nature which being evill moveth rather to impatience but by accident and occasionally the holy Ghost using it as a meanes to exercise our faith and to worke patience in us and therefore in this and such like places the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieâ—…h no more than occasioneth Patience worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probation viz. declarativè for bearing afflictions patiently a man is knowne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iam. 1. 12. that is a sound and approved Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or probation worketh efficiently or produceth hope and in spe in hope though not in re we are saved This working therefore is not by way of merit But what manner of thing is that which is here said to worke and what manner of thing is that which is here said to bee wrought that which worketh is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the momentany lightnesse of our affliction the thing wrought is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more emphaticall and hyperbolicall to signifie the infinitenes of that glory than I am able to expresse There being then no proportion betwixt the momentany lightnes of affliction and the more than hyperbolicall exceedingly exceeding weight of glory eternall how can thâ—…re be merit To that which hath beene said concerning this place Rom. 8. 18. three other considerations may be added the two former out of Hierome id est that a man could not suffer any thing worthy the eternall glory though it were such as this present life is The other is that all he can suffer is not more but a great deale lesse than by his sinne
of heavenly happinesse but also the higher degrees of glory and finally which is a consequent of the premisses that they may trust in their workes as being true causes of salvation All which assertions are insolent and Antichristian § XV. But we being in our selves most miserable sinners say with Daâ—…iel To thee Lord belongeth mercie and Iustice but to us shame and confusion of face and therefore wee pray with David Enter not into judgement with thy servants O Lord for no man living can bee justified in thy sight namely if thou enter into judgement with him For if thou Lord marke iniquities who shall stand If we should argue with God we should not bee able to answere one of a thousand with Esay wee confesse that all our righteousnesses are as polluted clothes as being stayned with the flesh and therefore have cause to cry out with the Apostle wretched men that wee are who shall deliver us from this body of death But yet with the same Apostlc we thanke God through Iesus Christ our Lord with David we professe that with the Lord there is mercie and forgivenesse that he may bâ—… feared and with him there is plentifull redemption and hee shall redeeme the Israel of God from all their iniquities Wee beleeve that Christ by his death hath satisfied for our sinnes and by his obedience hath merited heaven for us that hee died for our sinnes and rose againe for our justification that wee are justified by his blood and by his obedience we are constituted just that hee is the end and complement of the Law for righteousnesse to all that beleeve in him that of God he is made unto us wisedome for our vocation righteousnesse for our justification holinesse for our sanctification and redemption for our glorification that according as it is written He that glorieth let him glory in the Lord. And howsoever we doe teach that those who are justified are also sanctified and that no man can bee assured of his justification without sanctification though wee seriously urge as our duety is the necessitie of good workes and of a godly life protesting with the Apostle that without holinesse no man shall see God though we teach that by our good workes wee are to make our Election our vocation our justification sure unto us though wee acknowledge that they are the evidence by which wee shall bee judged at the last day though finally in the doctrine of sanctification we urge the necessity and profit of good workes as much as ever any other Christians whether old or new yet in the question of justification if our workes or our inherent righteousnesse bee obtruded as the matter of our justification and merit of salvation then doe we loathe and abhorre them as polluted clouts wee renounce them as things of no value wee esteeme them or at least as Luther said the opinions of them as losse And contrariwise our whole affiance for our justification and all our hope of salvation we doe entirely repose in the onely mercies of God and merits of Christ ouâ—… most perfect and all-sufficient Saviour to whom with the Father and the Holy Spirit be all praise and glory for evermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a In novissimis â—…emporib i. regâ—…ance Antichrist Anselâ—… in 1 Tim. 4. 1. Vid. Diatrib de Antiâ—…h part 1. l. 3. c. 1. §. 3. c 1 Tim. 4. 1. 3. d This distinction is propounded by S. Augustine de Trinit lib. 13. c. 2. and by the master of the sentences Sent. 3. dist 23. e Vid. Diatrib de Antichristo lib. 4. c. 6. 7. g Idem l. 3. 6. 49. h De â—…ont Rom. lib. 4. cap. 3. i Bellar. de Concil li. 2. c. 17. Conc. Trid. sess 4. Pari pietatis affectu reverentia suscipiunt ei venerantur k Cesteri Enchirid cap. 1. Hutus praestantia multis par tib â—…peral Scripturas l Cesler ibid. m Hosius de expresso Dei verbo n Contr. Luciferian in Gal. 1. neque enim in Scripturarum verbis Evangelium est sed in sensu o De verbo non scripto l. 4. c. 4. * Rom. 10. 8. p See lib. 7. c. 3. §. 9 10 11 12. q See the learned work called the Grand imposture r Apud Euseb. lib. 4 cap. 15. s Gerdon contrv 1. c. 27. t Ibid. u Ibid. â—… 3. * Hosius de authorit Scripturae lib. 3. x Vid. Diatrib de Antichristo part 1. lib. 6. c. 4. §. 9. The excellencie of this argument * Lib. 6. Cap. 6. §. 2. a Iohn 1. 17. b Gal. 2. 5. c Rom. 1. 16 17. d Gal. 1. 6. 8. e Iohn 8. 44. f Iude 6. g Gal. 5. 4. h Gal. 3. 17 18. i Rom. 4. 14. k Gal. 3. 10. l Gal. 5. 2 3 4. Gal. 2. 21. m Of this see more lib. 7. c. 3. §. 10 11 12. The definition of Justification The name â—… Justificarâ—… o Lib. 2. The definition of Justification explaned 1. That it is an action of God Rom. 8. 33. Esay 43. 25. p Rom. 9. 16. 2. An action of God without us q Verse 34. r Ephes. 1. 7. Col. 1. 14. 2 Cor. 5. 19. Rom. 4. 5 7. s Sess. 6. cap. 4. Vt sit translatio ab eo statu in quo homo nascitur silius primi Adami in statum gratiâ—… adoptionis filiorum Dei per secun dum Adamum Jesum Christum salvatorem nostrum Justification though it alwaies concurreth with Gods gracious actions within us yet it is carefully to be distinguished from them Ephes. 1. 6. Justification an action of God continued t Heb. 7. 25. Rom. 3. 25. u The Covenant of Grace Chap. 8. pag. 109. Whether Justification bee wrought but once and at once * a Cor. 4. 16. 1 Iohn 5. 1. Iohn 1. 12 13. Gal. 3. 2â—… Rom. 8. 17. The Papists confuted who deny it either to be an action of God or an action without us or continued The Causes of Justification The principall efficient Rom. 3. 26 30. 4. 5 6. 8. 30 33. Gal. 3. 8. a Iaâ—… 4. 12. b Psalm 51. 4. Esay 43. 25. 2 Cor. 5. 19. Ephes. 1. 6. c 1 Iohn 21. 2. d Matth. 6. 12. Rom. 8. 33. Exod. 34. 7. Esay 43. 25. Marke â—… 7. The Motives * Psalm 6. 2. 123. 3. 31. 9. f In Rom. 3. 24. Scriptura sacra non dicit nos justificare per solam gratiam sed per gratiam simul iustitiam sed utramque Dei hocest per gratiam Dei per iustitiam Dei non per justitiam hominum 2 Tim. 1. 9. â—… Ephes. 1. 6. Rom. 11. 5. Eph. 1. 5 6. 2. 5. 8 2 Tim. 1. 9. g Ephes. 2. 8 The Lord is alsâ—… just in justisying a sinner Rom. 3. 25 26. The actions of the three persons distinguished The Father Rom. 3. 25. Iohn 3. 16. The Sonne Esay 53. 11. Rom. 8. 34. 1 Iohn 2. 2. Heb. 7.