can the faith saue him The conclusion intended in both places as in that whole discourse was no more but thus No man may presume hee is already in the state of iustification or saluation vnlesse hee finde himselfe vnpartially deuoted vnto good workes of euery kinde Or albeit his faith haue once or twice shewed it selfe by his workes or readinesse to doe ods will he must not here let vp his rest or rely on what is past Abraham had obeyed Gods will once in leauing his fathers house and againe in cancelling his owne resolution for making his seruant his heire vpon Gods promise to make his seed like the starres of heauen his beliefe hereof was accounted to him for righteousnesse But did he thus iustified by faith cease to work No his faith by working became more perfect and improued his former approbation of being reputed righteous so farre as to be thenceforth called the friend of God And this was written for our instruction vt qui iustus est iustificetur adhuc that euery one which hath attained to morall hope of saluation should make his election sure by practise of such workes as perfect faith and enapt it for sure reliance on Gods promises Did Saint Paul then euer affirme that a man could be saued or iustified without such workes No he alwaies supposed them as a qualification most necessary in the party which expected finall absolution or benefit of Gods generall pardon In what sence then doth he say we are iustified by faith not by workes Not by workes ceremoniall Not by such as were the best that Abraham or Dauid euer did The forme of Salomons interrogation who can say I haue made mine heart cleane I am cleane from my sinne upposeth his father could neuer haue truely auouched thus much yea Dauid himselfe euen in his best daies and purest thoughts vnfainedly disclaimes all such purity or perfection as this briefe demaund to reserue others and the full handling of this to their proper place is for the present proofe sufficient k Who can vnderstand his faults cleanseme from my secret sinnes This assures vs there is another acception of iustification yet behind most frequent with Saint Paul to wit the actuall sentence of the iudge acquitting or absoluing or for finall absolution or actuall acquittance of the parties so qualified as Saint Iames requires And as we are not capable of Gods promises of eternall life or happinesse without workes and yet we apprehend them not by workes but by faith so this finall sentence of ioy and comfort is apprehended by faith alone although so truely apprehended it cannot be by parties destitute of workes nor doe we onely by faith alone apprehend the truth or deriue the benefit of diuine promises to our selues but by it alone though accompanied with all other sanctifying graces and attended with the whole traine of workes morall or ceremoniall we expect and pray the promises may be fulfilled not for our sakes or for any righteousnesse we haue in vs or can hope for in this life but only for the merits of CHRIST by his sole mediation and intercession 4. The seeming contradiction betweene these two great Apostles is hence easily and cleerely thus dissolued Saint Iames affirming we are iustified by workes and not by faith alone speakes of the passiue qualification in the subiect or party to be iustified or made capable of absolute approbation or finall absolution this qualification supposed Saint Paul speakes of the application of the sentence or of the ground of our plea for absolution the one by his doctrine must be conceiued and the other sought for onely by saith the immediate and onelie cause of both he still contends not to be in vs but without vs and for this reason when hee affirmes that wee are iustified by faith alone he considers not faith as it is part of our qualification inherent or the foundation of other graces but as it includes the correlatiue tearme or immediate cause of iustification wherunto it alone hath peculiar reference or continuall aspect This is that which in other tearmes some haue deliuered fides iustificat relatiue non effectiue aut formaliter faith iustifies relatiuely not formally or by way of merit or efficiency To this purpose he alleageth the Prophets testimony the iust shall liue by his faith Faith then makes him iust and iustifies him in that sence Saint Iames meant as it is operatiue but he liues by it as it vnites him to the Lord of life yea by it alone in as much as by it alone not by it and other parts of grace as ioint supporters he trusts in Gods mercies offered in CHRIST wholly relying on them not partly on them and partly on righteousnesse inherent That the Prophet in faith included this confidence and reliance vpon Gods mercies in CHRIST was a point vnto the iudicious Sasbout so cleere that if the Apostle in the first to the Romanes had otherwise taken it he knew not how they could be reconciled That so much imports in the tenth and eleuenth to the Hebrewes is euident and will so appeare from the very proposall of his speeches Cast not away therefore your confidence which hath great recompence of reward For ye haue need of patience that after ye haue done the will of God ye might receiue the promise For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him But we are not of them who draw backe vnto perdition but of them that beleeue to the sauing of the soule That Paul wheresoeuer he attributes iustificaion to faith alone alwaies includes the principall obiect of true faith as the sole immediate cause whereby of men iustifiable because actually partakers of Gods graces we become actually iustified or absolued his coment vpon these words of Moses Abraham beleeued God and it was counted vnto him for righteousnesse doth put it out of controuersie Was it therefore such righteousnesse as deserued absolution or reward Rather rewarded as such by gracious acceptance as is there implied Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not to the loiterer or idle person No to him that faithfully workes as Abraham did and yet seekes saluation onely by firme beleefe in him which iustifies the vngodly his faith or rather his faith thus set vpon it proper obiects is imputed to him for righteousnesses But the Iesuite demaunds when is it thus imputed After grace infused or whiles it remaines inherent or at the first infusion only Not after grace infused by which in his diuinitie he ceaseth to be impious Was Abraham then destitute of inherent grace before he belieued the promise concerning Isaac Sosome Romanists consequently to their Churches erroneous interpretation of scripture haue auouched whom Bellarmine dares not follow
worke For seeing the ministration of this seruice not onely supplieth the necessities of the Saints but also is abundant by the thankesgiuing of many vnto God he that findeth seed vnto the sower will multiply the seed which wee thus sow and encrease the fruites of our beneuolence that it may redound more and more vnto his glory As it is extreme vanity without speciall occasions or pecular necessitie of extraordinary times to giue or make away the roote whence such fruit doth grow so is it a point of spirituall folly or infidelity to imagine the stocke should perish or not prosper by often lopping or that we should forset our hold of what we enioy by due paiment of rent or tribute vnto the Lord and owner CHAP. IX That faith cannot exercise it soueraignety euer our affections or desires vntill it bee seated in the heart with briefe admonitions for bringing it into this throne 1. FRom the former and like parables put foorth by the Author and finisher of our faith wee are taught that faith if perfect must be seated in the heart or fountaine of mans vaine imaginations whence euill thoughts still issue in great abundance vntill it be cleansed by infusion of this purifying grace Most fitly doth that parable of the leauen exemplify aswell the vse of faith as the truth of this obseruation Thus much at least it directly and necessarily implies That our assent vnto the Gospell of the kingdome must bee in such a part as the vertue of it may bee diffused thence vnto the whole masse which it is ordained to sanctifie For it must season our inbred affections alter the tast of euerie appetite qualifie and strengthen our naturall inclinations vnto good Now if wee consult true Philosophy no other member in the body besides the heart can be a fit seat for such absolute commaund But whether it be possible for Assent euery way the same with that which thus renewes the minde and hath such soueraignty ouer all our faculties to lodge els where then in this palace or chiefe mansion of the soule were curiosity to dispute Yet admit the same faith should els where reside it could not exercise the like souerainty as there it doth for euery desire or concupiscence deepely rooted would in temptations ouerbeare it Nor is it the greatnesse of the good proposed if our conceipt of it be but superficiall or our desires of it admitted onely into the confines of our soules that can ouersway such naturall propensions to a farre lesse as spring from the heart or center The reason whereof as of many other assertions in this short treatise shall God willing at large appeare in the article of euerlasting life where iust occasion likewise will bee offered to rescue the heartlesse imaginations of some late diuines more then half yeelded to the authority of Galen though forsaken in that point by the most exquisite moderne professors of the noble science hee taught that the head is the principall member as if Solomon or our Sauiour had spoken more vulgarly then accurately or philosophically when they ascribe this principallity to the heart How bee it the very ground of their arguments suppose this vulgar opinion if so men will haue it to bee an vndoubted truth in nature But referring philosophicall or scholastique disputes of this point or the like to their proper place the Gymnosophists deuice to represent the peace and quiet state of a temporall monarchie by the Monarchs presence in the Metropolis and the disturbance likely to ensue his absence may serue as a vulgar or popular illustration of that soueraignety which faith once seated as hath beene said may exercise ouer euery affection at it pleasure but not so seated shall euer want whilest hee trod the corners or vtmost parts of his buls hide the depression of one did raise an other but standing once still in the middle all lay quiet Thus while our assent vnto precepts diuine floats onely in the braine or keeps residence in the borders or suburbs of the soule it may perhaps suppresse some one or fewe exorbitant passions but the expulsiue or expugnatiue force which in this case it vseth being vnweldy neyther vniforme nor well planted will occasion others as bad to stirre or mutinee Vsually whiles men striue to beate folly or vanitie of youth by the strength of Gods Word not well rooted out of the fancy they let in couetousnesse into the heart oft times seeking to keepe out couetrousnesse popularity ambition or other affection whose helpe faith wâ—â—â—â—e and unsetled commonly vseth in such expugnations will finde occasion to insinuate themselues or though â—â—iâ—iâ— not yet well sâ—â—ed were able it selfe alone to root out couetousnesse restraine lâ—uishnesse or prodigallity or loppe off lâ—â—â—riant braunches of ambition yet there is a seceet pride which vsually springs out of these stocks for manie growe inwardly ambitious of their conquest ouer ambition or rather of restraining the out-breakings of this or other vnfruitfull plant Now these inward swellings though in themselues lesse are yet commonly most dangerous beecause they come neere the heart and will neuer bee asswaged vntill true faith bee enthronized there as in the Fort or Castle of the soule where it hath euery affection or desire as it were vndershot or at such commaund as they dare not stirre to it preiudice but by stealth or some secret aduantage eipyed by the flesh vnable to stand out against it For as motion beginning at the Center diffuseth it self equally throughout the whol sphere shaking euery part vnto the circumference and from this aduantage of it originall deades the force of contrary impressions whose impulsiue causes are but equally strong so faith possessed once of the heart hauing it force vnited by close reposall therein commaunds euery affection delight or pleasure of our soules and breakes the impetuousnes of euery inclination or propension contrary to such motion as it suggests seing no hopes can bee equall to the reward which it proposeth to the constant and resolute no feares comparable to the terrors which it represents to the negligent or â—loathfull followers of such courses as it prescribes And the equalitie of hopes and feares euen of the same rancke though set vpon like obiects equally interrested in the principall â—â—anâ—ion of the soule doe equally sway or moue vs either to vndertake any good or eschew any of more euils in themselues equiualent being proposed to our choice Now though God alone giue the victory onely able to make entrance for his graces into the heart wee may not in this respect foreâ—low the siege vntill he set the gates open He and none but He did place Dauid in the Hill Sion and gaue Gedeon victory ouer the Midiaâ—ites as they hoth well knewe and firmelie beleeued but their beliefe hâ—â—reof did not as Machiauell calâ—â—â—â—â—tes Christian Religion emasculate their mindes or tâ—e their handes from vsing such naturall strength and valour as they had their personall endeauours in fight were answearable
shall be giuen c. § 3 c 5. p 1. Verse 19 When one heareth the word of the Kingdome and vnderstandeth it not c. ibidem Cha. 18 Verse 15 If thy brother trespasse against thee goe and tell him his fault betweene thee and him c. § 2. c 2. p 9. Cha. 23 Verse 23 Woe be vnto you Scribes and Pharises Hypocrites for ye tith the mint and the rew and all manner of hearbes c. § 1. c 10 p 5. Cha. 25 Verse 44 Lord when saw we thee naked or an hungred c. § 2. c 3 p 5. MARKE Cha. 8 Verse 3 What doth it aduantage a man to winne the whole world and to loose his owne soule § 3. c 7. p 3. Cha. 10 Verse 17 Master what shall I doe that I may possesse eternall life § 3. c 6 p 3. Verse 23 How hardly doe they which haue riches enter into the kingdome of Heauen ibidem Verse 29 Verily I say vnto you there is no man that hath left house or brethren for my Names sake c. § 3. c 8. p. 5. Cha. 12 Verse 33 Thou art not farre from the Kingdome of God § 2. c 6. p 3. Cha. 13 Verse 13 Yee shall bee hated of all men for my Names sake § 3 c 3. p 4. Cha. 16 Verse 17 These signes shall follow them that beleeue In my name shall they cast out diuels they shall speake with new tongues c. § 1 c 11. p 5 LVKE Cha. 5 Verse 39 No man that drinketh old wine straightway desireth new c. § 1. c ◠p 2. Cha. 6 Verse 22 Blessed are ye when men hate you and separate you c. § 3. c 7 p. 5. Cha. 8 Verse 15 That which fell in good ground are they which with an honest and good heart c. § 3. c 8. par Cha. 12 Verse 33 Prouide your selues bagges which wax not olde c. § 3. c 8 p 6. Verse 48 To whom much is giuen of him much shall be required § 3. c 4 p. 3. Cha. 14 Verse 8 9 When thou art bidden of any man to a wedding c. § 3. c 7 p 1. Verse 12 13 When thou makest a dinner or a supper c. § 2. c 2. p 8 Verse 33 Whosoeuer denieth not himselfe and for saketh all he cannot be my Disciple § ◠c 3. p 5. Cha. 18. Verse 14 Euery one that exalteth himselfe shall bee brought low § 1 c 10. p ◠§ 3. c 7. p 1 Cha. 21 Verse 36 Watch therefore and pray alwaies c. § 2 c 9. p 4. IOHN Cha. 2 Verse 24 Many when they saw his miracles beleeued in him c. § 1. c. 11. p 1. Cha. 3 Verse 15 VVhosoeuer beleeueth in him shall not perish but haue euerlasting life § 1. c 8. p 7. Cha. 4. Verse 34 It is my meate and drinke to doe my fathers will and finish his worke § 1. c 10. p 1. Cha. 5 Verse 44 How can yee beleeue which receiue honour one of another c. § 1. c 11. p 1. Verse 46 Had you belieued Moses you would haue belieued mee c. § 2. c 3. p 2. Cha. 6 Verse 14 Of a truth this is that Prophet which should come c. § 2. c 1 p. 5. Cha. 7 Verse 38 Hee that belieueth in mee as the Scripture hath said out of his belly c. § 1. c 11. p ◠Cha. 8 Verse 34 VVhosoeuer committeth sinne is the seruant of sinne c. § 2. ◠8 p ◠Verse 39 40 If yee were Abrahams children yee would doe the workes of Abraham § 2. c 6. p 2. Verse 44 You are of your father the diuell and the lusts of your father you will fulfill § 2. c 3. p 2 § 2. c. 8 p 6. Cha. 11 Verse 25 26 I am the resurrection and the life hee that beleeueth in mee c. Sect. 1. c. 7 p 4. Cha. 12 Verse 32 Euen amongst the Rulers many beleeued in him Sect. 1. cha 11. par 1. Cha. 14 Verse 21 Hee that hath Christs commaundements and keepeth them c. Sect. 1. c 8. p 7. Cha. 17 Verse 3 This is life eternall that they may know thee the onely true God c. ibid. ACTS Cha. 7 Verse 5 God gaue Abraham none inheritance c. Sect. 1 c. 7. p. 4. Verse 51 Ye stiffenecked and of vncircumcised hearts c. Sect. 2. c 3. par 2. Cha. 20 Verse 35 It is more blessed to giue then to receiue Sect. 2 c. 4. p 2. Cha. 24 Verse 25 VVhen Paul preached of righteousnes Felix trembled c. Sect. 1. c 6 p. 12. ROMANES Cha. 1 Verse 16 The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth Sect. 1 c. 11. p 9. Cha. 2 Verse 13 The hearers of the law are not righteous before God c. Sect. 2 c. ◠p 3. Verse 28 He is not a Iew which is one outwardly c. Sect. 1. chap 11 par 9. Cha. 3 Verse 3 The faith of God cannot be without effect Sect. 1 c 10. p. 3. Verse 23 There is no difference all haue sinned c. Sect 2. c 6. p 5. Verse 28 Therefore we conclude that a man is iustified by faith c. ibidem Cha. 4 Verse 3 Abraham beleeued God and it was counted vnto him for righteousnes ibidem p. 4 Verse 5 6 To him that worketh not but beleeueth in him c. ibidem par 6. Cha. 5 Verse 1 Being iustified by faith we haue peace with God c Sect. 1. c. 1◠par 2. Cha. 6 Verse 2 3 How shall we that are dead to sinne liue yet therein c. Sect. ◠c. 6. p. 2 Cha. 7 Verse 18 To will is present with me but I find no meanes to performe that which is good Sect. 1. c 6. p 5. Cha. 8 Verse 30 Whom he predestinated them also he called and whom hee called them also he iustified Sect. 2 c 6 p 3 Cha. 9 Verse 6 All are not Israell that are called Israell Sect 1 c 11 p 12. Cha. 10 Verse 10 With the heart man beleeueth vnto righteousnesse Sect. 2. chap. 5 par 1. Cha. 13 Verse 10 Owe nothing vnto any man but loue Sect 2 c 4. p 2. 1. CORINTHIANS Cha. 9 Verse 9 God is faithfull by whom wee are called vnto the fellowship of his sonne Christ Iesus c. Sect. 1. c 10. p 3 Cha. 12 Verse 31 Couet ye earnestly the gifts c. Sect. 1 c 11. p. 6. Cha. 13 Verse 1 2 Though I speake with the tongues of men and Angels c. ibid. p 4. 17. 2. CORINTHIANS Cha. 5 Verse 21 Hee hath made him to be sinne for vs which knew no sinne c. Sect. 2. c. 7. p. 6. GALATHIANS Cha. 3 Verse 7 Such as doe the workes of Abraham they are the children of Abraham Sect. 1. c 11. p 12. Sect. 2. c. 6. p. 2 EPHESIANS Cha. 5 Verse 18 Be not drunke with wine wherein is excesse c.
which doth not in heart approoue the workes Christ commaunds though who in particular are so who otherwise affected they leaue for him that onely knowes the hearts of all to iudge 12. How gricuously would subscription to this decree haue gone against Saint Cyprians conscience who accompted it a solaecisme worthy of indignation to call him a Christian that was afraid least the fountaine of his liberality his patrimonie should be exhausted by continuall refreshing his naked hungry and thirsty brethren vnto whom our bowels of compassion should neuer be shut seeing in feeding them we feast the Lord who will not take so much as a cup of cold water at our hands but with purpose euen in this life to requite it and blesse the residue as Elias did the poore widowes meale and oile which had shewed no lesse hospitality in such extreme scarcity of prouision then that other in the Gospell did her liberalitie by casting a mite into the treasury with such as doubted whether our Sauiours promise did assure them of like blessings so they would be as bountifully minded as this poore woman was the zealous father thus expostulates a whence should this incredulous thought proceed whence is this impious and sacrilegious meditation what doth a faithlesse breast in the house of faith what shall he that belieues not Christ be enstiled a Christian The name of Pharisee better befits thee for when the Lord disputed of almes and aduised vs to gaine friends with charitable expences of earthly treasures the Scripture addes All these things heard the Pharisees which were couetous and they mocked him So consonant were these collections to his orthodoxall conceipt of faith that they whose workes goe in his name consort with him in like passages as they do in that maine ground of religion the nature of faith A Christian he is not truly called saith the author of the twelue abuses that is not conformable to Christ in conuersation And hee that left vs the learned and religious treatise of twofold martyrdome vniuersally auoucheth whosoeuer saith with his mouth I beleeue in one God and serues couetuousnesse lust or luxury lies to himselfe contradicts himselfe in this profession And is it possible for any without beliefe in one God truely to beleeue in Christ or to be truely called a Christian without beliefe in Christ That the former bolt was shot by blind men which could not see where it would light it further perswades me in that it can hit none more fully then it doth Gregory the greate sometimes Pope both in the fall and at the rebound For he makes correspondency betweene profession and conuersation the true property of faith And least any sophister should except this might agree not to all true faith though to such alone or to true liue faith not to faith onely dead as to be seene in arts is proper to men yet not to all but to the learned onely he expresly tearmes such as deny in deeds what they confesse in words false belieuers yet as the belieuer is such is his faith the one being false the other cannot possibly be true Nor would Saint Gregory haue thought it any slaunder to denie false belieuers the title of true Christians Or haue we the warrant of Fathers only to secure vs from the former curse albeit we teach not indefinitely that a man without liuely faith is no Christian Doth not the Scripture say the same yes All are not Israell that are called Israell but such as doe the workes of Abraham they are the children of Abraham For hee is not a Iew which is one outwardly in the flesh but he is a Iew which is one inwardly a Confessor in deeds not meerely in name one circumcised in heart for circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Is the Gospell more indulgent to hypocrisie then the Law Is it so much more addicted to the letter which killeth then to the spirit of life that a faith as dead as Iewish ceremonies should be more effectuall to make a Christian then outward circumcision to make a Iew Or what doth the Councell meane by a Christian a dead man or one aliue in Christ one in whom Christ is not yet fully fashioned but ready to conceiue life This had beene more tollerable But one they meane which had life and hath lost it one as improperly tearmed a member of Christ as the body called a Man after the spirit is departed from it 13 Of these and many like inconueniences which no man though of the acutest wit and most audacious vnderstanding liuing durst in an indifferent auditory maintaine against any ordinary Artist that had the leasure for to stretch them had the Trent Fathers beene aware happily they would haue beene more sparing in their curses But this strange aduantage Romish Prelates haue of ours and all the world besides that be they in matters of learning and religion neuer so blinde or out of their blindnesse so bold as to runne headlong against the Analogie of faith all rules of Philosophy morall or naturall Grammar or whatsoeuer else can be named yet shall they neuer want store of excellent wits but mercenary consciences which like some people of the old world Aethiopians or Aegiptians I now remember not but more deuout and apt to supererogate will be content to put out not the right eye of nature onely but that other of art least the rarity of the spectacle might make then superiours seeme either monstrous or deformed What artist is there with vs who to be araied in scarlet to haue retinue fare reuenewes and whatsoeuer else correspondent or befitting a Cardinals state would but for some few houres aduenture to haue his face so deepely died with shame as needes it must be though armed with all the furniture of Art and Nature if in an audience not kept vnder by tyrannicall and seruile awe either for speaking what he thinkes or thinking ought becomes a free man in Christ he should mainetaine such base shuffling apologies as Valentian and Bellarmine haue made for the former illiterate decree which sought to couer one absurdity in speech with * two impious ouersights in religion but as probable The Apology before alleaged was That faith might be true though dead as a body though depriued of life is a true body a carkasse rather no body organicall or apt to be informed in the sensitiue soule though really present No more doth this faith whereof they speake containe life or grace potentially in it both must be created a new ere the party in whom it is found be a true member of Christs mysticall body For such is the nature of that faith which the Romane Catholike makes the ground of his best hopes that a Friers hood though vnlined would doe his bodie more good in his sickenesse then it can doe his soule at the houre of