sanctifying them abolished their naturall corruptions by degrees That so the body of sinne might be destroyed that is not presently annihilated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made of no force and strength made vnable to worke strongly in vs. That henceforth we might not serue sinne Though alwayes we should haue sinne in vs. So are we dead to sinne not as if sinne were vtterly dead in vs or had no more working in vs then it hath in a dead carcase but because the guilt of sinne is fully taken away and the power of sinne hatâ— receiued a deadly wound doth bleed out some of its life now and shall infallâ—bly bleed out the last drop of its life hereafter Vnto the third Argument we answere thus That the Hornes of those Dilemma's be made of wood and may be easily battered We say then that God sees and knowes the sinfull corruption which is in the regenerate for wee cannot assent vnto that wilde and franticke imagination of some who haue troubled the quiet of some places in this Land by preaching that God doth not nay cannot see any iniquity or matter of blame in those that be in Christ Iesus We beleeue that nothing is hid from his eyes nor be our sins lesse visible to him then our graces God knowes what sinnes his children commit he iudgeth them to be faults and such as deserue his infinite wrath Yea to goe further as hee sees the sinne of the regenerate so he hates it with a perfect hatred it being impossible that his pure eyes should behold impurity and loue it But now what followes hence If he see it and hate it then he cannot but punish it True that consequence is certaine But what 's next If God punish that sinne which is in the Regenerate how then is their sinne couered and their iniquities forgiuen How doth hee account them Iust whom he knoweth and punisheth for vniust Here 's a Sophisme He sees sinne and hates sinne and punisheth sinne of the Regenerate Therefore he punisheth it in and vpon their owne persons That 's a non sequitur Hee punisheth it but t is in the person of Christ who hath troden the Winepresse of the fierce wrath of God conceiued against all sinfulnesse whatsoeuer in his Elect by which meanes his hatred towards the sinne of the Regenerate is fully satisfied and also his loue towards their persons procured He graciously passeth by their iniquity pardoning vnto them what he hates and hath punished in Christ in which respect he may be truly said not to see that sinne in them which he will neuer punish in them and to couer that sinne which shall neuer bee layed open in iudgement against them CHAP. II. No man can perfectly fulfill the Law in performing all such workes both inward and outward as each commandement requires against which truth Popish Obiections are answered ANd thus much touching the first Proposition and the first point wherein Man fals short of his obedience to the Morall Law viz. in the imperfection of habituall inherent holinesse We goe on vnto the next Proposition touching Mans actuall Obedience vnto the whole Law Where we teach That no man can perfectly obey the Law in performing all such workes both inward and outward as each commandement requires A man would thinke this point needed no other proofe but onely experience In all the Catalogue of the Saints can you pricke out one that after regeneration neuer committed sinne against the Law We shall kisse the ground he treads on if we know where that man haunts who can assure vs that since his conuersion he neuer brake the Law Shall we finde this perfection in a Monkes Cell or in a Hermits Lodge an Anachorites Mue vnder a Cardinals Hat or in the Popes Chaire All these are Cages of vncleannesse not Temples wherein dwells vndefiled Sanctity Neuer to sinne that 's a happinesse of Saints and Angels with whom we shall hereafter enioy it but whilst wâ—e are mortall we can but wish for it Thy Law saith Dauid is exceeding large It compriseth in it not a few but many and manifold duties Good workes are by a kind of Popish Soloecisme brought to a short summe Prayer Fasting and Almes-deedes These are eminent among the rest but not the hundreth part of the whole number There is besides a world of duties enioyned and as many sinnes forbâ—dden each Commandement hath it seuerall Rankes euery duty its manifold Circumstances to reckon vp all were a businesse which the wit of the subtilest Iesuite or the profoundest Diuâ—ne could hardly master To performe them is a taske which is beyond the strength of the holiest Man who in finding it a great difficulty to doe any one well would forthwith iudge the performance of so many an impossibility But if this suffice not we haue expresse Scriptures to proue that no man doth actually obey the Law in all points Such places are these 1 1 Kings 8. 46. There is no man that sinneth not 2 Eccles. 7. 20. For there is not a iust man vpon eaâ—th that doeth good and sinneth not 3 Iames 3. 2. In many things we offend all 4 1 Iohn 1. 8. If we say that we haue no sinne we deceiue our selues and the truth is not in vs. Whence we conclude that de facto neuer any man did keepe the Law but brake it in some yea in many things And therefore we say that the dispute of our Aduersaries touching the possibility of keeping the Law vanishes to nothing For seeing no man hath or will euer actually keep it as the Scriptures witnesse to what end serues all the quarrelling aâ—d dispute about the possibility of keeping it No man shall be iustified by the Law because he hath a power to keepe it if he list but because he hath actually kept it Whence it is manifest that the reply of our Aduersaries is ridiculous No man indeed doth keepe it but yet they may if they will For 1. what is that to Iustification Can a man that 's regenerate be iustified by his obedience of the Law when yet after his regeneration hee doth not keepe it 2. And againe How know these men that there was or is such a power in the Saints to keepe the Law when yet the world neuer saw it brought into Act Is it not more probable that what neuer was nor will be done neuer could nor can be done Were they all idle and did not doe their best endeauour T is true none doth so much good as hee should and might but yet t is a sharpe censure to say that none would put themselues forward to the vtmost of their might What shall be said of Saint Paul Phil. 3. 12. He confesseth that himselfe was not yet perfect but that he sought after it How negligently No with great diligence and intention He followed after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. and that eagerly Reaching forth to catch the things that were bâ—fore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. And pressing towards
the marke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 14. Here was diligence and we cannot say that Saint Paul did not doe his best Did Paul then fulfill the Law It seemeth so for here we see he was willing and in another place Bellarmine tels vs he was able for so we haue it Paul 4. 13. I can doe all things through Christ that strengtheneth me that is fulfill the Morall Law by the grace of Christ. Now if hee were willing and able then certainly he kept it Nay t is certaine he did not keepe it Witnesse the Testimony of himselfe I doe not the good things which I would but the euill which I would not that doe I Rom. 7. 19. Where is the fault then In the Apostles will No T is plaiâ—e he would haue done it Wast then in his ability Yea this was it to will was present with him but he found no meanes to performe that which is good verse 8. The Iesuite then abuseth vs with a false exposition of of that place to the Philippians interpreting it of the Apostles ability to performe the morall Law which himselfe meant concerning that strength where with Christ enabled him vnto contentation and patience in all conditions whatsoeuer Paul was able to beare all afflictions patiently to vse prosperity soberly but to fullfill the Law in all things perfectly he was not able And if he were not who is We conclude that the actuall Obedience of the morall Law in fulfilling all the commandements exactly is impossible to a regenerate Man in this Life Let vs now take a short survey of our Aduersaries Arguments whereby they would proue That actuall obedience to the whole Law is not onely possible but allso very easy to the regenerate and Iustified They are those â— That burden which is light may be carried without shrinking vnder it that yoake which is easy is worne without paine those commandments which are not burdensome may be obserued without difficulty But such is the morall Law My yoake is easy and my burden light Mat. 11. 30. This is the loue of God that ye keepe his cammandments and his commandments are not grieuous 1 Iohn 5. 3. Ergo The Morall Law may be easily obserued To this we answere That the place of Matthew is to be vnderstood not of the Morall Law but of the yoake and burden of the crosse and afflictions which euery one must beare that will follow Christ and obey the Gospell To those that are wearied and laden with the Crosse Christs speakes by way of Consolation telling them whether to resort for helpe Come to me and I will giue you rest that is comfort and deliuerance 2 Then he perswades them to patience vnder their affliction Take vp my yoake vpon you and beare it chearefully which is persuasion he strength theus with three arguments 1 From his owne example Learne of me to doe and suffer as I doe enduring so many persecutions and afflictions with all meeknesse and patience For I am meek and lowly in heart quietly bearing all wrongs and indignities from man without murmuring against God repining against man seeking revenge at their hands that haue vniustly persecuted mee 2 From the successe of this patient enduring according to CHRISTS example And ye shall find rest vnto your soules comfort in affliction seasonable deliuâ—rance from affliction 3 From the Nature of such crosses For my yoake is easie c. Though they be yoakes and burdens which for the present seeme grieuous yet they be easie they be light because Christs yoake and Christs burden which he layes on all his true Disciples that follow him and which hee will giue them strength to support and beare out with cheerefulnesse This seemes the most naturall interpretation of this place it is most agreeable to the twelfth Chapter to the Hebrewes Where the like Arguments are vsed to comfort the godly in such afflictions as follow the profession of the Gospell But yet if we vnderstand it of the yoake and burden of the Law We answere to it and that place in Iohn That the Commandements of God are not grievous to the Regenerate not because they can perfectly and easily fulfill them but because that which made them intollerable and vnsupportable vnto them is now taken away What 's that The rigor of the Law in requiring of euery man exact obedience vnder paine of the curse of eternall death Here was the vneasinesse of the yoake which punched man in his sinfull state this was the waiâ—ht of the burthen vnder which euery man out of Christ must needes be crushed and sinke downe to Hell Now Christ hauing fulfilled the Law and satisfied for all our trangressions thereof hath made this yoake easie for the neckes and this burthen light vpon the shoulders of the Regenerate because though they be tyed to obey yet not vpon those seuere tearmes of being eternally accursed if they at any time disobey Now they are assured their hearty obedience shall be accepted so farre as they are able to performe it and where they faile they shall be mercifully pardoned Which is a singular encouragement of a Christian heart to shew all willing and cheerefull endeauour in obeying Gods Commandements whereby he may giue good proofe of his vnfained loue vnto God himselfe Againe we answere that his vneasinesse and burdensomenesse of the morall Law is to be taken in regard of the Enmity and opposition which a carnall man beares vnto the obedience thereof Vnto a naturall man it is the greatest toyle and wearisomnesse in the world for him to be made to draw in this yoake For him to bridle his desires to checke his disordered affections to restraine himselfe of his pleasures to be tyed to the exercises of Religion to haue a lawlesse minde brought in subiection to a strict Law Oh what a wearinesse is it how he snuffes at it Hee chafes and sweats vnder such a burden more then vnder the waight of ten talents of Lead But now vnto a heart sanctified by grace all such obedience becomes sweet pleasant and delightfull The heart now loues the holinesse of the Law it delighteth in the Law takes contentment in the obedience of it and is full of singular affection and desire after it Whence though it faile in many things through manifold infirmities and temptations yet it ceaseth not in a willing constant and cheerefull endeauour to performe all Grace fighteth with may difficulties and in the combate takes many a foyle but yet at last the victory falls on her side For saith Saint Iohn He that is borne of God ouercommeth the world So that The lust of the eyes the lust of the flesh and the pride of life which he vnderstands by the world 1 Iohn 3. 16. preuaile not against him to turne him away from the holy Commandement giuen vnto him But he still obeyes cheerefully and syncerely though not euery way perfectly This of the first Argument The second is this 2
compleate 6 They proue by these Scriptures that the Law may be fulfilled Gal 5. The apostle reckons vp the fruits of the spirit Loue ioy Peace c. then he sayth ver 23. that against such there is no Law That is sayeth Bellarmine the Law cannot accuse such men of Sinne. So 1 Iohn 3. 9. Whosoeuer is borne of God doth not commit Sinne for his seede remayneth in him and he cannot Sinne because he is borne of God Ergo the regenerate cannot so much as breake the Law We answere That both these places are peruerted by false Interpretations Against such there is no Law sayth the Apostle Against what such persons or such graces If it be meant of Persons viz. That such as haue the Spirit and bring forth the fruits of the Spirit there mentioned against those there is no Law we must take it in the Apostles owne meaning which hee expresseth verse 18. If yee he led by the spirit ye are not vnder Law How is that Are not the Regenerate vnder the Law that is vnder the Obedience of the Law Yes wee graunt on both sides that Grace frees vs not from subiection and obedience vnto Gods Law How then are they not vnder the Law T is plaine They are not vnder the Curse and Condemnation of the Law as those be that walke in the flesh and doe the workes thereof who therefore shall not inherit the Kingdome of God v 19. and that 's to be accursed But such as walke in the Spirit being regenerate and Iustified are not vnder the Curse and therefore though the Law may and doth accuse them of Sinne yet the Law is not so against them as to bring condemnation vpon them as it doth vpon other from which in Christ they are freed If the clause be vnder stood of the Graces of the Spirit there reckoned vp the sense is this Against such workes there is no Law forbidding them as there is against works of the flesh these agreeable those contrary to the law But this makes nothing to our Adversaries purpose For the place in Iohn He that is borne of God doth not commit Sinne yea cannot If our Aduersaries exposition according to the very Letter may stand good it will â—ollow That in the regenerate there is not onely a possibility to keepe the Law but also an impossibility at any time to breake it But they easily see how absurd this position is and that it being graunted their doctrine of falling away from Grace lies flat in the dust seeing Iohn sayeth expresly That a man regenerate not onely doth not but cannot Sinne. Therefore certainely he cannot fall from Grace Wherefore they helpe it out with a distinction Hee cannot sinne that is mortally He may sinne that is venially and veniall sinnes may stand with grace and with perfect Obedience of the Law This distinction is one of the rotten pillars of the Romish Church tw'ill come in fit place to be examined hereafter for the present we say Hee that Sinnes venially as they mince it breakes the Law and againe a Man Regenerate may sinne mortally which is true not onely according to there doctrine who teach that a Man may fall from the Grace of Regeneration which to doe is a mortall Sinne but much more according to the Scriptures and Experience which witnesse that Peter Dauid Solomon and Many yea all the Saints haue at sometime or other there greivous falls out of which notwithstanding by the Grace of the Holy Ghost abiding in them they recouer themselues so that finally they fall not a way The last Argument is from the examples of such men as haue fulfilled the Law 7 The Scriptures record that diuers men haue beene perfect in fulfilling the law in all things 〈◊〉 Abraham Noah Dauid Iosiah Asa Zacharie and Elizabeth the Apostles and other holy Men. Therefore the Law is at least possible to bee kept by some Not to stand in particular examination of all the places of Scripture which are alleadged for proofe of these examples we answer briefly That it is euery maÌ„s duty to aime at perfection in his obedience according to Christs Commandement Mat. 5. 48. Be ye therfore perfect euen as your Father in Heauen is perfect 2 That in this life there are many degrees of grace which God bestowes diuersly on diuers men according to his owne pleasure and their greater or lesse diligence in the practise of Holinesse So that comparatiuely some men may be said to be perfect because farre more perfect then others as the greatest starres bee said to be of perfect light because they shine brighter then those of lesser Magnitude though yet not so bright as the Sunne But 3. we affirme that no man in this endeauour after perfection goes so farre as for inward Holinesse and outward obedience to answere the perfection of the Law in all points Euen in these holy Saints which they bring for instance the Scriptures haue recorded vnto vs their failings that in them at once we may see a patterne of Holinesse to be imitated and an example of humane Infirmity to be admonished by wee haue Abraham somtimes misdoubting of Gods promise protection and helping himselfe by a shift scarce warrantable Noah ouer-seene in drinke Dauid breaking the sixth and seauenth Commandements one after another Iosiah running wilfully vpon a dangerous enterprise against Gods Commandement Asa relying on the King of Syria for helpe against the King of Israel and not vpon the Lord in a rage imprisoning the Prophets for reprouing him and in his disease seeking not to the Lord but to the Phisitians Zachary not giuing credence to the Angels message The Apostles all at a clap forsaking or denying Christ. We cannot then in these Saints finde perfection in the full obedience to the Law amongst whose few actions registred by the Holy Ghosts penne we may reade their sinnes together with their good workes And had the Scriptures beene silent in that point yet who could thence haue concluded that these men or others had no faults because no mention is made of them It was Gods purpose to relate the most eminent not euery particular action of their liues euen Christs story fals short of such exactnesse Wee conclude then notwithstanding these Arguments Our second Proposition standeth firme and good viz. That no man in this life can fulfill the Law in euery duty both inward and outward but that the iustest man on earth will faile in many things So if he should seeke for Iustification by this his actuall obedience to the Law he throwes himselfe vnder the curse of the Law For cursed is euery one that continues not in all things which are written in the booke of the Law to doe them saith the Apostle out of Moses Which curse must needs light on those that are of the workes of the Law that is seeke for Iustification and life by
apparant that perfect obedience was the condition required for the establishing of Adam in perpetuall blisse Other meanes there was not nor needed any be proposed vnto him But when Man had failed in that Condition and so broken the Covenant of Workes God to repaire Mans ruined Estate now desperate of euer attaning vnto happines by the first means he appoints a second offering vnto Adam a Sauiour that by Faith in him and not by his owne vnspotted Obedience hee might recouer Iustification and Life which he had lost So that what Adam should haue obtained by workes without Christ now hee shall receiue by Faith in Christ without Workes Since the time of Mans fall we must consider that the Law and Gospell though they goe together yet as they still differ in their vse and office betweene themselues so also the Law differs from it selfe in that vse which it had before and which it hath since the Fall To vs now it hath not the same vse which it had in Mans innocency It was giuen to Adam for this end to bring himselfe to Life and for that purpose it was sufficient both in it selfe as an absolute Rule of Perfection and in regard of Adam who had strength to haue obserued it But vnto Man fallen although the Band of Obedience doe remaine yet the End thereof viz. Iustification and Life by it is now abolished by the promise because the Law now is insufficient for that purpose not of it selfe but by reason of our sinfull flesh that cannot keepe it This is most manifest by the renewing of the first Couenant of Workes with the Iewes when God deliuered vnto them the Morall Law from Sinai at which time God did not intend that the Iewes should obtaine Saluation by Obedience to that Law God promised Life if they could obey and the Iewes as their duty was promised they would obey but God knew well enough they were neuer able to keepe their promise and ergo 't was not God's intention in this Legall couenant with the Iewes that any of them should euer attaine Iustification and Life by that meanes As that first the Promise need not to haue bin made vnto Adam if the Law could haue suffised for the attaining of Life so after the Promise was once made the Law was not renewed with the Iewes to that end that Righteousnes and Life should be had by the obseruation of it This is the plaine doctrine of the Apostle Gal. 3. in that his excellent dispute against Iustification by the Law The doubt that troubled the Galatians was this God had made an Evangelicall couenant with Abraham that in Christ he and his faithfull seed should be blessed that is Iustified Afterward 430 yeares he made a Legall couenant with Abraham's posterity that they should liue that is be justified and saued if they did fulfill all things written in the Law The Quaestion now was which of these two couenants should stand in force or whether both could stand together The Apostle answere that the former couenant should stand in force and that the later did not abrogate the former not yet could stand in force together with the former This he expresseth v. 17. 18. And this I say that the couenant that was confirmed afore of God in respect of Christ the Law which was 430 yeares after cannot disanull that it should make the Promise of none effect For if the inheritance viz of Righteousnes and life be by the Law it is not by the Promise but God gaue it to Abraham by Promise Heere now they might object Wherefore then serueth the Law If Men cannot bee iustified by keeping the Law to what end was it giuen so long after the Promise was made To this the Apostle answeres It was added vnto the Promise because of the transgressions Here 's the true vse of the Morall Law since the fall of Man not to justifie him and giue life but to proue him to be vniust and worrhy of death It was added because of transgressions that is 1. To convince Man of Sinne that he might be put in remembrance what was his duty of old and what was his present infirmity in doing of it and what was God's wrath against him for not doing it That seeing how impossible it was for him to attaine vnto life by this old way of the Law First appointed in Paradise he might be humbled and driuen to looke after that new way which God had since that time layed forth more heedfully attending the Promise and seeking vnto Christ who is the End of the Law vnto euery one that beleeues in him Which vse God pointed out vnto the Iewes figuring Christ vnto them in the Mercyseate couering the Arke wherein the Tables of the Couenant were kept and in the Sacrifices appointed for all sorts of Transgressions against this Couenant To admonish the Iewes a further thing was aimed at in giuing them the Law namely the bringing of them to Christ the promised seed in whom Remission of Sinnes and Life Eternall was to bee had 1. To restraine Man from Sinne. That the Law might be a perpetuall rule of Holinesse and Obedience whereby Man should walke and glorifie God to the vtmost of his power That so those Iewes might not thinke that God by making a gracious Promise had vtterly nullified the Law and that now Men might liue as they list but that they might know these bounds prescribed them of God within which compasse they were to keep themselues that so the ouer-flowing of Iniquity might be restrained These most excellent perpetuall and necessary vses of the morall Law God intended in renewing of the Legall couenant with the Iewes ergo the Apostle concludes that God did not crosse himself when first he gaue the Inheritance to Abraham by promise and afterwards made a Legall couenant with the Iewes his posterity Is the Law then against the Promises saith the Apostle God forbid For if there had beene a Law giuen which could haue giuen Life surely Righteousnesse should haue bin by the Law But the Scripture hath concluded all vnder Sinne that the promise by the Faith of Iesus Christ might be giuen to all that beleeue ver 21. 22. Whence it is most cleare that the Law and the Gospell in some things are subordinate and vphold one another in other absolute and destroy one another As the Law by the discouery of Sinne and the punishment of it humbles man and prepares him to receaue the Gospell 2. As the Law is a sacred direction for Holines and Obedience to those that haue embraced the Gospell and all others 3. As the Law requires satisfaction for the Breach of it and the Gospell promiseth such satisfaction thus the Law and Gospell agree well together and establish one another But as the Law giues life to them that perfectly obey it and the Gospell giues Life to them that stedfastly beleiue it thus the Law and Gospell are one against the other and ouerthrow one another And
the Gospell bee all vpon condition of obedience but none vpon condition of perobedience T is an iniury done vnto vs whē they say we teach that Euangelicall promises be absolute and without condition as if God did promise and giue all vnto vs and wee doe nothing for it on our parts We defend no such dotage The promises of the Gospell be conditionall viz. Namely vpon condition of repentance and amendment of life That we study to our power to obey God in all things but this is such a condition as requires of sincerity and faithfulnesse of endeauour not perfection of obedience in the full performance of euery jot and Tittle of the Law Vnto the last Argument from the tenour of the New Couenant viz. That we must beleeue if we will be saued ergo the promise of the Gospell is with condition of fulfilling the Law This is an Argument might make the Cardinals cheeke as red as his Cap were there any shame in him Faith indeed is a worke and this worke is required as a condition of the promise but to doe this worke To beleeue though it be to obey Gods Commandement yet it is not perfectly to fulfill the whole Law but perfectly to trust in him who brings mercy and pardon for transgressions of the Law CHAP. II. Of Bellarmines erroneous distinction of the word Gospell SO much of the first member of the Iesuits distinction wherin his sophisticall fraud appeares taking the Gospel for the whole doctrine of the New Testament published by Christ and his Apostles and ergo confounding the Law Gospell as one because he findes the Law as well as the Gospell deliuered vnto vs by our Sauiour and his Ministers I proceed to the second branch of it The Gospell saith he is taken for the grace of the holy Ghost giuen vs in the New Testament whereby men are made able to keepe the Law T is so taken But where is it so taken The Iesuit cannot tell you that Vt verum fatear saith he nomen Evangelij non videtur in Scripturis uspiam accipi nisi pro doctrind No good reason for it in as much as t is euident to all me that there is great difference betweene the doctrine of Mans saluation by the Mercy of God through the Merits of Christ which is properly the Gospell and the graces of the Holy Ghost bestowed on man in his Regeneration whereby he is made able in some measure to doe that which is good But the fault is not so much in the name in calling the grace of God in vs by the name of Gospell as in the mis-interpretation of the matter it selfe Wherein two errours are committed by the Iesuite 1 In that he maketh the grace of the New Testament to be such strength giuen to man that thereby he may fulfill the Law 2 In that he saith The Law was giuen without grace to keepe it In both which assertions their is ambiguity and Error For the first We grant that grace to doe any thing that is good is giuen by the Gospell not by the Law The Law commands but it giues no strength to Obey because it persupposeth that he to whome the command is giuen hath or ought to haue already in himselfe strength to Obey it And Ergo we confesse it freely that we Receaue th◠Spirit not by the workes of the Law but by the hearing of Faith preached as it is Gal. 3. 2. The Donation of the Spirit in any measure whatsoeuer of his sanctifying graces is from Christ as a Sauiour not as a Lawgiuer Thus when we agree That all Graces to doe well is giuen vnto vs by the Gospell but next we differ They teach that the Gospell gies such grace vnto man that he may fulfill what the Law commands and so be Iustified by it we deny it and say that Grace is giuen by the Gospell to obey the Law sincerely without hyppocricy but not to fulfill it perfectly without infirmities In which point the Iesuite failes in his proofes which he brings 1 Out of those places where contrary Attributes are ascribed to the Law and Gospell Vnto the Law That it is the ministry of death and Condemnation Killing Letter that it workes wrath that it is a Yoake of Bondage a Testament bringing forth Childeren vnto Bondage But vnto the Gospell that it is The ministry of Life and of Reconciliation the Spirit that quickeneth the Testament that bringeth forth Childeren to Liberty which opposition Bellarmine will haue to bee because The Law giues precepts without affording strength to keepe them but the Gospell giues grace to doe what is Commanded But the Iesuite is here mistaken These opposite attributes giuen to the Law are ascribed to it in a twofold respect 1 Inregard of of the punishment which the Law threatens to offenders viz. Death In which regard principally the Law is said to be the ministry of Death to worke wrath to be not a dead but a Killing Letter in asmuch as being broken it leaues no hope to the Transgresser but a fearefull expectation of eternall Death and condemnation of the Law vnder the Terrors whereof it holds them in bondage But on the Contrary the Gospell is the ministery of Life of reconciliation of the quickening spirit and of Liberty because it reueales vnto vs Christ in whom we are restored to Life from the deserued Death and condemnation of the Law vnto Gods fauour being deliuered from the wrath to come vnto liberty being freed from slauish feare of Punishment This is the cheefe Reason of this opposition of Attributes Secondly the next is in regard of Obedience In which respect the ministry of the Law is said to be the Ministery of the Letter written in tabels of stone but that of the Gospell is called the ministery of the Spirit which writes the Law in the fleshly tables of the heart Because the Law bearely commands but Ministers not power to obey so is but as a dead Letter without the Vertue of the Spirit But in the Gospell grace is giuen from Christ who by the Holy Ghost sanctifieth the heart of his Elect that they may liue to Righteousnesse in a sincere thought not euery way exact conformity to the Law of God The like answere we giue vnto another proofe of his 2 Out of that place Iohn 1. 17. The Law came by Moses but Grace and truth by Iesus Christ. that is saith Bellarmine The Law came by Moses without grace to fulfill it but grace to keepe it by Christ. We answere The true interpretation of these words is this Moses deliuered a twofold Law morall and ceremoniall Opposite to these Christ hath brought a twofold priuiledge Grace for the morall Law whereby we vnderstand not only power giuen to the regenerate in part to obserue this Law which strength could not come by the Law it selfe but also much more Remission of sinnes committed against the Law and so our Iustification and freedome
suspition of crime be layed to their charge they are iustified either by a plaiâ—e denyall of the fact alledging that the fault whereof they are accused was neuer by them committed or by denying the euill of the fact alledging that in so doing they haue done well because they haue done what the Law commanded and that 's their warrant Thus Samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing that the people might imagine by him In 1 Sam. 12. 3. c. Thus Dauid cleares himselfe before God from that crime of conspiracy against Saul his Master and seeking of the Kingdome which Cush and other Courtiers accused him of professing his innocency and desiring God to iudge him according to his righteousnesse and integrity in that behalfe as it is Psal. 7. 3. 4. 8. There need not other instances in so plaine a matter Those that are iustified by this meanes are iustified by that Righteousnesse which is of the Law and of Workes By which plea though man may be iustified before man yet in the sight of God no flesh liuing shall be iustified As hereafter we shall see 2. Some are not truely righteous in themselues but are in their owne persons transgressors of the Law These when they are accused haue no other meanes whereby they may be iustified but by confessing the crime and pleading satisfaction that for their transgression against the Law and offence thereby against the Law-giuer they haue fully satisfied by doing or suffering some such thing as by way of iust penalty hath beene required of them Now hee that can plead such a full and perfect satisfaction ought therefore to be accounted innocent and free from all desert of further punishment for t is supposed he hath endured the vtmost of euill the Law could inflict and so he is to be esteemed of as if he had not at all violated the Law For plenary satisfaction for a fault and the non-Commission of such a fault are of equall Iustice and deserue alike Iustification In which point it must be noâ—ed that if the party offended doe pardon without any satisfaction taken there the offender is not iustified at all And againe if the offence be such as there can be no satisfaction made then it is vtterly impossible that the offender should euer be iustified Now this satisfaction which an offender may plead for his Iustification is threefold 1 That which is made by himselfe in his owne person He that can plead this kinde of satisfaction is iustified Legally by his owne righteousnesse and merits 2 That which is made by another for him When another by consent and approbation of the party offended interposeth himselfe as surety for the party delinquent in his stead and name to make that satisfaction which is required of the party himselfe Whether this be done by doing or suffering the same things which the delinquent should haue done or suffered or some other things but of equivalent worth and dignity He that pleades this kinde of satisfaction is iustified Euangelically by grace through the righteousnesse of another imputed to him and accepted for as his 3 That which is made partly by himselfe and partly by another Which kinde of satisfaction may haue place betweene Man and Man but betweene God and Man it hath none at all Neither by this nor by that first kinde of satisfaction which is done in our owne Persons can any man be iustified in the sight of God but onely by the second sort that satisfaction which is made by another for vs. As wee shall see afterwards CHAP II. In what sense the word Iustification ought to be taken in the present controversie and of the difference betweene vs and our Adversaries therein HAuing thus distinguished of these words it followeth that in the first place we enquire in which of the fore-named senses wee are to take this word Iustification The difference betweene vs and our adversaries of the Romish Church is in this point very great and irreconcileable They affirme that Iustification is to bee taken in the first acception for making of a Man Iust by infusion of Reall Holinesse into him So that with them to Iustifie beares the same sense as to purifie or sanctifie that is of a person vncleane vnholy vniust to make him formally or inherently Pure Holy and Iust by working in him the inherent Qualities of Purity Sanctity and Righteousnesse We on the coÌ„trary teach according to the Scriptures That Iustification is to be taken in the second acception for the pleading of a persons innocency called into Question wherby he is iudicially absolved and freed from fault and punishment So that with vs to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused and to declare him free from desert of punishment Whether of vs twain be in the right is very materiall to be determined of considering that all ensuing disputation touching the Iustification of a Sinner is to bee framed vpon one of these grounds rightly taken and an error here is like a threed misplaced at first that runnes awry afterward through the whole piece Our Adversaries plead for their Assertion the Etymâ—logy of the word iustificare is iustum facere in that sense say they as Pâ—rificare Mortificare Viâ—ificare and many the like signifie to make pure to make dead or aliue by the reall induction of such and such Qualities Againe they alleadge Scriptures as namely Dan 12. 3. They that turne many to righteousnes Heb. that iustifie many shall shine as the Starres for euer Apoc. 22. 11. Hee that is righteous iustificetur Let him be righteous still Tit. 3. 7. He hath saued vs by the washing of Regeneration renewing of the holy Ghost That being iustified by his grace wee should bee made Heires according to the hope of eternall life Againe 1 Cor. 6. 11. And such were some of you but yee are washed but yee are sanctified but yee are iustified in the name of the Lord Iesus and by the Spirit of our God Out of these with some other places but such as haue scarce any shew of good proofe they would faine conclude that by Iustification nothing else is meant but the Infusion of the Habite of Iustice vnto him that was before sinfull and vniust Hereto wee answere 1. First for the Etymology that the signification of words is to bee ruled not by Etymologies but by the common vse Quem penes arbitrium est et vis norma loquendi as the Poet truly defines Now it s a thing notorious that in the custome of all Languages this word Iustificare imports nothing but the declaration of the Innocency of a person and lawfulnesse of any fact against such accusations as impleade either of vniustice and Wrong I will iustifie such a Man or such a Matter say wee in English and what English Man vnderstands thereby any thing but this I will make it appeare such a Man is honest
the eye onely sees say our Men yet the Eare is in the Head too Yea reply they But the eie could see well notwithstanding the Eare were deafe T is the Heate onely of the fire or Sunne that warmes though there be light ioyned with it True say they But if there were no Light yet if heate remained it would warme for all that as the Heate of an Ouen or of Hell burnes though it shine not Thou holdest in thy hands many seedes T is the old comparison of Luther on the 15 of Gen. I enquire not what t is together but what is the vertue of each one single Yea reply our Aduersaries that 's a very needelesse question indeed For if among them many seedes there be some one that hath such soueraigne vertue that it alone can cure all diseases then t is no Matter whether thou haue many or few or none at all of any other sort in thy hand Thou hast that which by it owne vertue without other ingredients will worke the Cure Nor haue we ought to make answere in this case If as the Eye sees heate warmes seeds and other simples doe cure by their owne proper Vertue so Faith alone by its owne efficacy did sanctifie vs. But there is the Errour Faith works not in our sanctification or Iustification by any such inward power vertue of its own from whence these effects should properly follow For Sanctification Faith as we haue seene is part of that inherent Righteousnesse which the Holy Ghost hath wrought in the Regenerate and t is opposed to the Corruption of our Nature which stands in Infidelity Faith sanctifies not as a cause but as a part of insused grace and such a part as goes not alone but accompanied with all other Graces of Loue Feare Zeale Hope Repentance c. Inasmuch as Mans regeneration is not the infusion of one but of the Habit of all graces Againe 't is not the Vertue of Faith that iustifies vs The grace of Iustification is from God he workes it but t is our Faith applies it and makes it ours The Act of Iustification is Gods meere worke but our Faith onely brings vs the Benefit and Assurance of it Iustification is an externall priuiledge which God bestowes on beleeuers hauing therein respect onely to their Faith which grace onely hath peculiar respect to the Righteousnesse of Christ and the promise in him Whereby t is manifest that this argument is vaine Faith alone is respected in our Iustification therefore Faith is or may be alone without other graces of Iustification Bellar would vndertake to proue that true saith may be seuered from Charity and other Vertues but wee haue heretofore spoken of that Point and shewed that true Faith yet without a Forme true Faith dead and without a soule be Contradictions as vaine as A true Man without reason A true Fire without heate We confesse indeed that the faith of Iesuites the same with that of Simon Magus may very well bee without Charity and all other sanctifying graces a bare assent to the truth of Divine Reuelations because of Gods Authority As t is in Diuels so t is in Papists and other Heretickes But we deny that this is that which deserues the name of true Faith which whosoeuer hath hee also hath eternall life As it is Iohn 6. 47. 3 Argument That which Scripture doth not affirme that is false doctrine But the Scripture doth not affirme that wee are Iustified by Faith alone Ergo so to teach is to teach false Doctrine This Argument toucheth the quicke and if the Minor can be prooued we must needs yeeld them the Cause For that the Iesuites conceiue that this is a plaine case for where is there any one place in all the Bible that saith Faith alone Iustifies They euen laugh at the simplicity of the Heretickes as they Christen vs that glory they haue found out at last the word Onely in Luc. 8. 50. in that speech of Christ to the Ruler of the Synagogue Feare not beleeue onely and shee shall be made whole And much sport they make themselues with Luther That to helpe out this matter at a dead lift by plaine fraud hee foysted into the Text in the 3. to the Romans the word Onely When being taught with the fact and required a Reason He made answere according to his Modesty Sic volo sic iubeo stet pro ratione voluntas T is true that Luther in his Translation of the Bible into the Germane tougue read the 28. verse of that Chapter thus We conclude that men are iustified without the workes of the Law onely through Faith Which word onely is not in the Originall Where in so doing if he fulfild not the Office of a faithfull Translator yet he did the part of a faithfull Paraphrast keeping the sense exactly in that Alteration of words And if he be not free from blame yet of all men the Iesuites are most vnfit to reproue him whose dealing in the corrupting of all sort of Writers Diuine and humane are long since notorious and infamous throughout Christendome What Luthers Modesty was in answering those that found fault with his Translation we haue not to say Onely thus much That the impudent Forgeries of this Generation witnesse abundantly that it is no rare thing for a Lie to drop out of a Iesuites or Fryers penne But be it as it may be T is not Luthers Translation Nor that place in the 8. of Luke that our Doctrine touching Iustification by Faith alone is founded vpon We haue better proofes then these as shall appeare vnto you in the confirmation of the Minor of this Syllogisme Whatsoeuer the Scriptures affirme that 's true doctrine But the Scriptures affirme a man is iustified by Faith alone Therefore thus to teach is to teach according to the word of whole-some doctrine Our Aduersaries demaund proofe of the Minor We alleadge all those places wherein the Scriptures witnesse that we are Iustified by faith without the workes of the Law Such places are these Rom. 3. 28. Therefore we conclude that a man is iustified by faith without the workes of the Law Rom. 4. 2. 3. If Abraham were iustified by workes hee hath whereof to glory but not before God For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse And vers 14. 15. 16. For if they which are of the Law be heires faith is made void and the promise made of none effect Because the Law worketh wrath for where no Law is there is no transgression Gal. 2. 16. Knowing that a man is not iustified by the workes of the Law but by the Faith of Iesus Christ Euen we haue beleeued in Christ that we might be iustified by the Faith of Christ and not by the workes of the Law For by the workes of the Law shall no flesh be iustified Gal. 3. 21. 22. Is the Law then against the promises of God God
Grace Both Sentences are squint eyed and looke quite awry from the Apostles ayme in this dispute touching Iustification Is it his intent Rom. 3. to proue that a sinner destitute of grace cannot be made inherently holy by Morality or outward workes of Piety or thus That a Sinner cannot attaine to Sanctification by his owne strength but he must attaine to it by the grace of God Take a suruey of the Chapter and follow the Apostles Argumentation All both Iewes and Gentiles are vnder sinne verse 9. therefore euery mouth must be stopped and none can pleade innocency and all the world must be guilty before God and so liable to condemnation verse 19. What followeth hence now Therefore by the workes of the Law shall no flesh be iustified in his sight verse 20. How strange were this Conclusion taken in our Adversaries Construction Ergo By Obedience vnto the Morall Law done without grace no flesh can attaine Sanctification in his sight For neither doth the Apostle speake of Sanctification but of absolution as is apparant All are sinners against the Law Ergo by pleading innocency in the keeping of the Law no Man can be wholy sanctified nor Iustified nor absolued from Blame in Gods sight Nor yet will the Reason immediately annexed admit that glosse Workes without Grace By the workes of the Law shall no flesh be Iustified in his sight Why For by the Law commeth the Knowledge of Sinne that is By the Law Men are conuinced of Sinne and declared not to be innocent Which reason is not worth a Rush according to our Aduersaries Construction He that without grace shall doe the workes of the Law he is not thereby made holy Why Because the Law is the knowledge of sinne The Law thus obserued tels him he is a sinner In which reason there is no force vnlesse it bee true on the other side He that by the helpe of grace doth the workes of the Law is thereby sanctified because the Law thus kept tels him he is not a sinner which is most vntrue In as much as not onely those which are destitute of grace but those that haue grace also and by the helpe thereof keepe the Law in some measure are by the Law notwithstanding convinced to be sinners The Apostle yet goes forward If we be not iustified by the workes of the Law by what then He answeres verse 21. But now is the righteousnesse of God made manifest without the Law We are iustified by the righteousnesse of God But what is that It is saith the distinction that obedience to the Law which we performe by Gods grace A glosse apparantly false For the righteousnesse of God here is a Righteousnesse without the Law But obedience to the Law though performed with grace is a Righteousnesse with the Law because t is the Righteousnesse of the Law For t is all one he that obeyes the Law by his owne strength if he doe it perfectly he hath the righteousnes of the law he that obeyethit perfectly by Gods grace hath still the same righteousnes of the law and no other For so the Law be kept it alters not the righteousnes thereof that we keepe it by our own strength that wee haue of our selues or another helpe that giues vs strength to doe it For then that strength which he giues vs is our owne Which point duely obserued cuts in sunder the sinewes of this distinction for t is cleare the Apostle distinguisheth the Righteousnesse of the Law and of God as different in thir kindes these make them to be one and the same thing Obedience to the morall Lawe but done by diuers helpes one by meere nature the other by Grace This is most contrary to the Scriptures and specially to that excellent place Rom. 10. 3. 4. c. where the Apostle shewing the differeÌ„ce betweene the Righteousnesse which is our owne or of the Law and that which is the Righteousnesse of God or Faith tels vs. The Righteousnesse of the Law is thus described Th Man that doth these things shall liue thereby but the Righteousnesse of Faith speaketh on this wise whosoeuer beleeueth on him i. e. Christ shall not be ashamed Can any thing be more plaine then that the Apostle opposeth heere Doing of the Law and Beleeuing in Christ Not doeing the Law by our owne strength and doeing of the Law by Gods grace These are Iesuiticall glosses that corrupt Apostolicall Doctrine and strangely peruert the worke of Christ in our Redemption as if he had done no more for vs but this viz. procured that where as we could not liue by doeing of the Law through our owne strength God will now aide vs by his grace that we may fulfil the Law and by that Legall Righteousnesse obtaine Iustification and remission of Sinnes We abhorre such Doctrine and doe reiect as vaine and imaginary that distinction wheÌ„ce such absurdities necessarily follow More might be sayed in confutation thereof were it needefull but we haue dealt long vpon this point and t is time to hasten forward By the way vnto the Iesuits Arguments in the defence of this Distinction We answere 1 We confesse Faith is a worke and in doeing of it we obey the Law because as Saint Iohn speakes Iohn 3. 23. This is Gods Commandment that we beleeue in the name of his Sonne Iesus Christ. And therefore the Gospell is called The Law of Faith because the promise of grace in Christ is propounded with Commandment that Men beleeue it But now we deny that Faith iustifies vs as 't is a worke whiâ—h we performe in Obedience to this Law It iustifieth vs onely as the Condition required of vs and an Instrument embracing Christs Righteousnesse Nor can the contrary be proued 2 The Iesuits are mistaken in the scope of the Apostle Rom. 3. whose intent is not to shew the Iew or Gentile could not attaine Sanctification without Gods grace by such Obedience to the Law as they could performe through the meere strength of Naturall Abilities They affirme it strongly but their Proofes are weake being manyfestly confuted by the whole File of the Apostles disputation who clearely and plainely exclude both Iewes and Gentiles from being Iustified by the workes of the Law without making mention or giueing the least Intimation by what meanes these workes must be performed whether without grace or by the Helpe of grace Yea it had been quite besides his purpose so to haue done For the Apostles argument is cleare as the Light and strong as a threefold cord All are Sinners against the Law therefore by obedience vnto the Law Let Men performe which way they list or can without grace or with grace no Man is in Gods sight pronounced innocent 3 To the Last argument out of Rom. 4. 4. we answere The Apostle there proues that the Faithfull children of Abraham are not iustified by workes Because Abraham the Father of the Faithfull was Iustified by Faith and not by workes Where wee affirme
haue done whether God by his absolute omnipotency could not haue freed Men from Hell by some other Meanes without taking satisfaction for Sinne from Christ whether God ought not to haue the same priuiledge which we giue vnto any mortale King freely to pardon a Rebell and receaue him to fauour without consideration of any goodnesse in him or satisfaction made by him or anoâ— for him Or whether Sinne doe make such a deepe wound in Gods Iustice and Honour that he cannot with the safegard of either passe by it without amendes Such question as these are vaine and curious prosecuted by idle and vnthinkfull Men who not acknowledging the Riches of Gods 〈…〉 and grace in that course of their Redemption which god hath followed would accuse God of Indiscretion for making much adoe about nothing teach him to haue goâ—e a more compendious way to worke then by sending his owne sonne to 〈◊〉 for vs. 〈…〉 stand what God hath not tell him what he might or should haue done According to which course of his now reuealed will we know that God hath declared his euerlasting hatred against Sinne as that thing which most directly and immediately opposeth the Holynesse of his Nature and the Iustice of his Commandments We know that for this hatred which God beareth to Sin no sinfull creature can be able to stand in 〈…〉 And therefore before reconciliation it was needefull Satisfaction should be made where offence had bin giuen Which seeing man could not effect by himselfe God thought it good to prouide a Mediator who should in make peace betweene both So that what euer may be imagined of possibility of other meanes to bring man to Life yet now wee know that sicioportuit Thus Christ ought to suffer Luc. 24. 26. and that it Behoued him to be like vs that being a Faithfull high Priest he might make Reconciliation for our Sines Heb. 2. 17. Leauing then this new way to Heauen neuer frequented but by Imagination let vs follow the old wayes of Iustification that the Scriptures haue discouered vnto vs which are two and no more Either by our owne Righteousnesse and workes or by the Righteousnesse workes of another viz Christ. The former is that way whereby Man might haue obtayned Iustification and life had hee not bin a Sinner But now Man that is a Sinner cannot be Iustified and saued but onely in the later way viz. by the Righteousnesse of Christ the Mediator This Duine trueth is of most infallible certainty and soueraigne consolation vnto the conscience of a Sinner as shall appeare in the processe of our Discourse wherin we shall first remoue our owne Righteousnesse that so in the second place we may establish the Righteousnesse of Christ as the onely Matter of our Iustification in Gods sight By our owne Righteousnesse we vnderstand as the Apostle doth Rom. 10 The Righteousnesse of the Law or of workes which is twofold 1. The fulfilling of the Law whether by the Habituall Holynesse of the Heart or by the Actuall Iustice of good workes proceeding thence For the Law requires both That the Pâ—rson be Holy endued with all inward qualities of Purity and Iustice and that the workes be Holy being performed for Matter and all the Circumstances according to the Commandment 2 The satisfying for the Breach of the Law For he that makes full satisfaction to the Law which is broken is afterward no debter to the Law but to be accounted Iust and no Violater thereof We must now enquire touching these two whether a Man can be Iustified by his owne O-Obedience to the Morall Law Secondly Whether he can be iustified by his owne Satisfaction for Transgression of the Morrall Law Concerning which two Quaeres we lay downe these two Conclusions which are to be made good 1 No Man that is a Sinner is Iustified by his owne Obedience to the Morrall Law 2 No Man is Iustified by his owne satisfaction for his Transgression For the former It is the Conclusion of the Apostle Rom. 3. 20. Therefore by the workes of the Law shall no flesh be Iustified in his sight which we proue by these Arguments The first shall be that of the Apostle in the forenamed place which stands thus Whosoeuer is a Transgressor of the Morall Law he cannot be Iustifiâ—d by his Obedience thereto But euery Man is a Transgressor of the Morall Law ergo No Man can be Iustified by his obedience thereto The Maior is an vndeniable Principall in Reason It being a thing Impossible that a party accused as an offender should be absolued and pronounced innocent by pleading Obedience to that Law which he hath plainely disobeyed Wherefore the Apostle takes this Proposition for granted in these words of his For by the law commeth the Knowledge of Sinne v. 20. That which conuinceth vs to be sinners by that t is impossible we should be declared to be righteous that plea wilneuer quit vs which proues vs guilty Yea t were not onely folly but madnesse to alledge that for ones iust excuse which it selfe is his very fault whereof hee is accused The Maior then is certaine The minor is no lesse viz. That euery man is a transgressor of the Morall Law If any Sonne of Adam will deny this his owne conscience will giue his tongue the Lie and the Scriptures will double it vpon him Which hauing concluded all vnder Sinne averre That If we an Apostle not excepted say We haue no sinne we deceaue our selâ—es and the truth is not in vs. Yea If we say we haue not sinned we make God a her and his word is not in vs The conclusion then is vnfallable That by the Obedience of the Morall Law no Man shall be iustified that is quitted pronounced innocent before Gods iudgment seate This Aposticall argument vtterly ouerthrowes the pride of Man in seeking for Iustification by the Law and it is of so cleare euidence that the Aduersaries of this Doctrine cannot tell how to avoide it But for asmuch as many exceptions are taken and shifts sought out for the further manifestation of the force hereof against gainsayers of the truth it will be requisite to examine there euasions Which we shall doe in the next argument Which is this 2 Whosoeuer hauing once broken the Law can neuer after perfectly fullfill it he cannot be Iustified by his obedience thereto But Man hauing once broken Gods Law can 〈◊〉 after that perfectly fullfill it Ergo Man cannot be Iustified by Obedience of the Law The Maior of this Argument is framed vpon another ground then the former opposed vnto that erronious tenent of our Aduersaries That howsoeuer a man be a sinner against the Law yet neurthelesse afterward be may be iustified by his obedience of the Law Because God for the time following giues him grace perfectly to fulfill it Which opinion is directly contrary to the reason of the Apostle which is That once a sinner and alwayes
them without breach of Conscience in disobeying and violâ—ting also Gods Commandement But otherwise for any immediate power over the conscience to restraine the inward liberty thereof no man without praesumption may arrogate its nor any without slauish basenes yeeld to another as the Apostle commands ye are bought with a price be not yee seruants of men This is in breife the Doctrine of Christian or spirituall lâ—berty which we call Christian 1. from the cause of it Christ by whose purchase we enioye it 2. From the subject of it Christians in opposition to the Iewes who had not this liberty in all parts of it as we haue Namely in freedome from the Ceremoniall Law and restraint in things indifferent In all other parts they in their measure were freed by Christ as well as we Againe we call it spirituall in opposition to ciuill and bodily Liberty because it stands in the freedome of Soâ—le and Conscience not in the freedome of the outward man the bondage and subjection whereof is no impeachment to this spirituall freedome As Anabaptisticall Libertines would perswade the world contrary to the Apostles decision 1. Cor. 7. 22. He that is called in the Lord being a seruant is the Lords Free-man CHAP. II. Iustification by workes subjects vs to the rigour and curse of the Law WE are now in the next place to see which braunch of our liberty is cut off by the doctrine of Iustification by workes Not to meddle with others whereat it giues a backblow but to take that which it directly strikes at we say it destroies our Liberty from the moral Law which stands heerein that we are not obliged vnto the perfect fulfilling of that Law vpon paine of aeternall Daemnation if we doe it not This gratious liberty Christ hath enfranchised vs withall whosoeuer beleiue in him and they that now teach we are justified by workes of the Law doe rob our Consciences of this heauenly Freedome bringing vs again vnder that miserable boÌ„dage vnto the Law wherein all men are holden which are in state of infidelity vnregeneration from whom the Law in extremest rigour exacts perfect ObedieÌ„ce if they will be sauâ—d For the cleering heereof this in the first place is manifest That he which will be justified by the workes of the Law is necessarily tied to fulfill the whole Law seeing ti 's impossible the Law should justifie them that transgresse it In the next place then we must proue that for a mans Conscience to be thus tyed to the fulfilling of the Law for the obtayning of Iustification is an vnsupportable yoake of spirituall Bondage contrary to that liberty wherewith Christ hath made euery beleeuer free This shall appeare in confirming of this Proportion A Man regenerate endued with true faith in Christ Iesus is not bound in Conscience vnto the fulfilling of the whole Law for his Iustification This Proposition seemes very strange vnto our adversaries and to be nothing else but a ground-plot wherein to build all licenciousnes and Libertinisme as if we did discharge men of all Alleageance to God subjection to his Lawes But their Calumnies are not sufficient confutations of orthodox Doctrine for the stopping of their mouthes we throw them this distinction whereon they may gnaw while they breake their teeth before they bite it in pieces Mans conscience stands bound vnto the Law of God in a two fold obligation Either 1. Of Obedience that according to the measure of Grace receiued he endevour to the vtmost of his power to liue conformably to the Law of God in all things 2. Of fulfilling the Law that in euery jot and tittle he obserue all things whatsoeuer it commands vpon paine of everlasting condemnation for the least transgression We teach that no true Beleeuer is freed from the Obligation vnto Obedience but so farre as by grace giuen him he is enabled he ought to striue to the vtmost to performe all duties towards God man commanded in the Law if he will justifie his faith to be sound without Hypocrisy And ergò our Doctrine is no doctrine of Licentiousnes But on the other side we teach That euery true beleeuer is freed from that obligation vnto the fulfilling of the Law for the attaining of life justification by it Which materiall difference for the cleering of our doctrine not obserued or rather suppressed by Bellarmine causeth the Iesuite to labour much in a needlesse dispute to proue against vs That a Christian man is tyed to the obseruation of the morall Law He tells vs that Christ is a Law-giuer aswell as a Redeemer of his Church praescribing orders for all in common for each one in particular That he is a Iudge that sentenceth according to Law That he is a King that ruleth ouer subjects vnto a Law That Christ by his comming did not destroy but fulfill the Law expounded it enioyned it to be observed by vs. That his Apostles vrge it in euery Epistle That a Christian man sinniug offends against the Law ergò is bound to keepe the Law In all which the Iesuite encounters his owne phantasy not our doctrine which is not wounded by such misguided weapons For we grant without striuing that every Christian is tyed to obserue the Morall Law and we averre that it is a most vnchristian Iesuiticall slaunder to affirme as he doth that we teach Christianum nulli Legi obnoxium subjectum esse in Conscientia coram Deo Nay we teach that he is bound to obey to the vtmost of his power and from this obligation no authority of Man or Angell Pope or Deuill can discharge him So much we grant the Arguments alleaged by the Cardinall doe enforce and nothing else They proue Obedience necessary to a beleeuing Christian but they can neuer proue perfect fulfilling of the Law to be necessarily required of him From this heauy burthen Christ hath eased the shoulders of all such as are in him by a liuely Faith of whom God doth no longer exact perfect Obedience to his Law in those strict and rigorous termes that they shall be accursed if they fulfill it not This we proue by these Scriptures 1. Gal 1. 2. 3. Stand fast saith the Apostle in the Liberty wherein Christ hath made vs free and be not entangled againe with the yoake of bondage But what is this Yoake of Bondage Is it onely the obseruation of the Ceremoniall Law No. That was indeed part of the yoake which the Apostles sought to lay on the Consciences of the Galatians But 't was the least and the lightest part the weightiest burthen was the fulfilling of the Morall Law wherevnto by the doctrine of the false Apostles the Galatians stood obliged This is plaine by the Text in the words following Behold I Paul say vnto you that if you be circuÌ„cised Christ shall profit you nothing For I testifie againe to euery man which is circumcised that he is bound to keepe the whole Law The Apostles
it by Terrors and Threatnings and therefore The law rules not ouer the iust as seruants who obey for feare but sonnes who obey for Loue. We expound it otherwise The Law hath not coactiue power ouer the just because the just that is true beleeuers in Christ Iesus are freed from the necessity of perfectly fulfilling it for the obtaining of saluation But the Law hath a coactiue power ouer the vnjust vnbeleeuers because they are obliged vnto the perfect fulfilling thereof or else to be certainly accursed And ergo we say the Law command's ouer the just as ouer Sonnes requiring of them a faithfull and willing endeavour but it commands ouer the vnjust as ouer Seruants of whom it exacts the vttermost farthing and vpon the legall default threatens eternall malediction The difference then betwixt them vs is this They make the coaction of the Law to consist in the manner or quality of mans obedience to it The Law compels when men obey vnwillingly We make the coaction of the Law to consist in the quality of the command condition wherevpon Obedience is required The Law then compels when it exacts full obedience vpon poenalty praecisely threatned to the disobedient Wherein the trueth is manifestly on our side For 't is plaine that compulsion in a Law must be taken in opposition to direction not persuation for Lawes persuade not but command For if we speake properly a Law cannot be sai'd to compell those to whom 't is giuen as if by any real and physicall operation it did enforce them to obedience It proposeth what is to be done it setteth before a man the punishment for disobedience but it workes not on the will of man to force it one way or other Wherefore if we know what direction in a Law is we shall soone know what Compultion is Direction as all agree is the bare praescription of what is to be done or left vndone Compulsion that is the exaction of obedience vpon paenalty to be inflicted What other coactiue force there is in a Law no man can imagine Well then to apply this The just are sub directione Legis but not sub coactione This must of necessity be vnderstood thus the just are not vnder the coactiue power of God's Law â—â—cause it doth not exact of them full obedience vpon paenalty of aeternall death to be otherwise inflicted on them As it doth exact of the vnjust For otherwise there will be no difference betweene the just and the vnjust in regard of this coactiue power of the Law if both the one and the other be obliged to yeeld alike perfect obedience vpon the like paenalty In this case the Law will be as coactine to one as the other exacting aequall obedience vpon aequall termes both of the just and vnjust viz obey fully in all things or you shall be cursed The Sonne and Seruant shall be all one and the Law shall still command over the children with as much terrour as ouer the Bondslaue There is no difference in the world in our adversaries doctrine both sorts are bound to obey perfectly or else certainly they shall not be saued So that the Law of itselfe shall be as rigorous towards one as the other But we know the Scriptures offer vnto vs more mercy and that Christ hath discharged vs from this rigour of the Law vnder which euery one that is out of him in the state of vnbeleefe is holden in bondage As to the difference they make the iust obey willingly the vnjust vnwillingly ergo the Law compels these and not those this is nothing to the purpose For it alters not the nature of the Law that it is obeyed with diuers affections The Law is the same for its command authority howsoeuer it be obeyed willingly or vnwillingly that matters not The Law ceaseth not to be coactiue because ti 's willingly obeyed euen as a slaue ceaseth not to be vnder the coaction compelling power of his Master though he loue his master and out of a willing mind be content to abide in thraldome And as Adam though he obeyed the Law willingly yet was vnder the coactiue power of it because he was tyed to obey it or else he should certainly die the death for his transgression of it Wherefore I conclude that the just are not freed from the Laws direction nor from the Lawes compulsion as it compels or enioynes them absolute obedience in all things and for default thereof threatens the vnauoydeable malediction of Gods aeternall wrath 3 Lastly for proofe of this point we haue those places formerly alleaged Rom. 6. 14. We are not vnder the Law but vnder Grace Gal. 5. 18. If we be led by the spirit we are not vnder the Law 2 Cor. 3. 17. Now the Lord is the Spirit and where the Spirit of the Lord is there is Liberty Gal. 3. 13. Christ hath redeemed vs from the Curse of the Law being made acurse for vs. All which with other the like doe establish this orthodoxe Doctrine That beleeuers haue ohtained freedome by Christ from the rigour of the Morall Law and are not any longer bound in conscience to the perfect fulfilling thereof vpon this assured perill that if they keepe it not they shall not be saued We might stand longer vpon each Testimony but let that which we haue said suffice for the vindicating of our conscience from that Torture and Bondage wherewith these â—â—opish Doctors would ensnare vs. The knowledge of which our Liberty is not to giue vs occasion of security or licentiousnesse as these Men calumniate but to restore peace spirituall rest vnto our soules knowing that we are now deliuered from the necessity of obeying or of perishing which before we were in Christ lay more heauy vpon our soules then a mountaine of Lead That so being freed from this thraldome we might serue him who hath freed vs thankfully and chearefully obeying him in all duty by whom wee haue obtained this glorious priuiledge that whereas perfect obedience was sometimes strictly exacted of vs now our sincere though imperfect indeauours shal be mercifully accepted at our hands SECT 6. CHAP. I. The reconciliation of that seeming opposition betweene S. Paul and S. Iames in this point of Iustification THus much of this Argument and of the first Branch of mans Righteousnes whereby if it were possible he should be justified viz. His Obedience to the Law of God By which meanes we haue shewed no flesh shall be justified in Gods sight We are to proceed vnto the text branch heereof viz. Mans satisfaction for his transgression of the Law Wherein we haue also to proue that a Sinner cannot be acquitted before god's judgment seat by pleading any satisfaction that himselfe can make for his offences But in our passing vnto that point we are to giue you warning of that stumbling stone which St. Iames as it may seeme hath layed in our way lest any should dash his Faith vpon it and
for the transgression of the Law A briefe summe of Popish doctrine concerning humane satisfactions for sinne THus we haue the resolution of the dispute of S. Iames together with such Cauils as our Adversaries make vpon the seuerall passages thereof By the whole order whereof it appeares sufficiently that Saint Iames disputing against Faith meanes thereby that false and bastard Faith which hypocrites pleased themselues withall insteed of a true Faith and that disputing for workes he meanes nothing but a working Faith And it appeares also that the drift of the Apostle is not in this place to dispute directly of Man's Iustification but only to bring that in as an argument to proue his principall Conclusion That Faith without workes is dead because it will not iustifie In summe it 's euident that neither these Apostles doe disagree between themselues nor yeâ— either of them doe agree with our Adversaries in teaching Iustification by the the Workes of the Morall Law Of the impossibility of Man's Iustification by which meanes Hitherto Theâ—r exâ— Proposition is that None can be iustified by their owne safisfaction for the transgression of the Law For this is this is the only way 〈◊〉 for an Offender to obtaine Iustification and Absolution viâ— to alleage that he hath satisfied for his offence committed by doing or suffering so much as the party offended could in justice exact of him Which satisfaction being made he is no longer debter vnto him but deserues his absolution and his fauour as if he had not offended at all Now then the Question is Whether a Sinner may by any thing done or endured by himselfe satisfie the Iustice of God so obtaine absolution at the Barre of God's Iudgment We defend the Negatiue That it is impossible for a Sinner by any Action or Passion of his own to doe so much as shall be aequivalent vnto the wrong which he hath done vnto the glorious Iustice of God that there with he may rest satisfied and exact no further paenalty Which point is so euident vnto the Conscience of euery one that knowes himselfe to be either a Creature or a Man or a Sinner that it needes not any confirmation If we be considered as Creatures there 's nothing that a finite strength in a finite time can performe which can hold proportion with the offence of an infinite goodnes and Iustice and the eternal punishment thereby deserued Consider vs as Men so we are bound to fulfill the Law of God in all perfection nor is there any thing so true so honest so just so pure so worthy loue and good report but the Law one way or other obliges vs vnto the thought and practise of it So that besides our due debt of Obedience we haue nothing to spare ouer and aboue whereby to satisfie God for those Trespasses that we haue committed vpon his honour and Iustice. Lastly consider vs as Sinners so we are tyed in a double Obligation 1. of punishment to be suffered for Sinne committed 2. Another of Obedience to be perpetually performed Both these debts of punishment and Obedience are equally exacted of sinfull Men and ergo 'tis as absurd in Diuinity to say the Obedience of the Law or good workes will satisfie for the Transgression of the Law as 't is in ciuill dealing to account the payment of one Band the discharge also of another Wherefore euery one that is not blinde and proud in heart will here be soone perswaded to relinquish all claime of Heauen by his own satisfaction running vnto him onely who alone without the helpe of Man or Angell hath troden the Winepresse of the fiercenesse of God's wrath bearing our Sinnes in his Body on the Tree suffering the vtmost whatsoeuer was due to the punishment of them Our Adversaries in this busines are at a stand mistrusting their owne yet not daring wholly to trust to Christ's satisfactions They will giue him leaue to haue his part but by his leaue they will haue one share too in satisfying for Sinnes For they are a generation of Men that are resolued to be as litle beholding to God as may be for grace or for glory And if there be any article of Religion wherein Scripture and Reason would giue the honour of all vnto God they looke at it with an Euill Eye and cast about which way to thrust in themselues for copartners 'T is strange to see to what passe Pride and Couetousnesse haue brought the doctrine of Satisfaction as it is now taught and practised in the Romish Church With you patience I shall take a short survey of it that you may see whether of vâ—twaine rest our Consciences vpon the surer and more stedfast anchor we that trust onely to Christ's satisfactions or they that joine their owne together with his The summe of their doctrine as it is deliuered vnto vs by the Councell of Trent Sess. 6. cap. 14 16. Sess 14 cap. 8. 9. with the Romish Catechisme part 2. cap. 5. quaest 52. seq and explained at large by Bellarmine in his two bookes De Purgatorio in his 4th Booke De Poenitentia and his Bookes De Indulgentijs is this Sinnes are of two sorts 1. Sinne committed before Baptisme as Originall Sinne in all that are baptized Infants and actuall sinnes in those that are baptized at yeares of discretion 2. Sinne committed after Baptisme when after the Grace of the holy Ghost receiued in Baptisme men fall into Sin polluting the Temple of God and grieuing his Spirit Touching the former sort of Sinnes they are agreed that Men are freed from them both the fault and punishment by the Merits and satisfaction of Christ only without any satisfaction on our part But now for Sinnes after Baptisme in obtaining of Remission of them Christ and we part stakes Which copartnership is declared vnto vs in this manner In 〈◊〉 Sinnes we must know there are three things considerable 1. The fault in the offence of God's Maiesty and violation of our friendship with him Here they grant also That Man can not satisfie for the fault doing any thing that may appease God's displeasure and procure his loue Christ onely hath done this for vs for whose onely satisfaction God of his mercy freely returnes into fauour and friendship with vs. But this must be vnderstood in a catholique sense viz for fault of Mortall Sinnes as for Veniall Sinnes God is but slightly angry with them and so we may satisfie him for the fault thereof both in this life and in Purgatory 2. The staine or corruption of Sinne called the Reliques of Sinne abiding in the Soule For the purging out of which there is great force in such satisfactions as are made by Prayers Fastings Almesdeedâ—s and other laborious workes although the Heretiques say otherwise That the abolishing of inhaerent corruption is by the gift of grace freely bestowed on vs by degrees in the vse of all godly meanes 3. The punishment of Sinne which after the fault is pardoned
If the hardest precepts of the Law may be kept then much more all the rest which are easier But the hardest precepts may be obserued Ergo the rest also They proue the minor thus Three precepts there are which are most hard as all confesse 1 Thou shalt loue the Lord with all thy heart 2 Thou shalt loue thy neighbour as thy selfe 3 Thou shalt not couet The tenth Commandement But now all these three commandements may be kept by the Regenerate Ergo the rest and so the whole Law Wee deny the minor of the Prosyllogisme and say that those three precepts are not to be kept perfectly by any man in this life They proue it in each particular 1 That a man in this life may loue God with all his heart This they prooue ◠By Scripture Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to loue the Lord thy God with all thy heart and with all thy soule that thou mayest liue This is a praediction or promise of that which was heretofore and is still accomplished in the regenerate who being sanctified and purified from sinne a worke of Gods Spirit in the heart figured by externall circumcision of the flesh should loue God with all their hearts 2 By example of Dauid who saith of himselfe Psal. 1 9. 10. With my whole heart haue I sought thee and God also testifies of him That he kept his commandements and followed him with all his heart to doe that onely which was righteous in his eyes 1 Kings 14. 8. The like is recorded of Iosiah 2 Kings 23. 25. And like vnto him was there no King before him that turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses neither after him arose any like him These men then loued God with all their hearts 3 By reason For to loue God with all the heart carries one of these three senses First to loue him onely and nothing else and so wee are not commanded to loue God with all our heart because we must loue our neighbour too 2 To loue him tanto conatu quanto fieri potest that is as much as may be Nor is this commanded saith Becanus and yet if it were who would say t were impossible to loue God as much as one can 3 To loue God aboue all that is to preferre him before all creatures before father and mother as Christ did Mat. 10. 37. and as Abraham did before his onely Sonne Now this onely is to loue God with all the heart and this men may doe as appeareth in the Martyres and others who left all for Gods loue Vnto these Arguments we answere That it is not so easie a matter to loue God with all the heart as these imagine Bellarmine indeed makes a But at it There is nothing required saith he of vs But to loue God with all the Heart As if it were as easily done as spoken But wee beleeue that in this But God hath set vp a white which all the men in the world may and must aime at but none will shoot so steadily as to hit it Vnto the place of Deuteronomy we say God therein tels vs what his gracious worke is in circumcising or sanctifying our hearts what our bounden duty is thereupon viz. to loue him with all our hearts the performance whereof wee must endeauour syncerely chough we cannot doe it perfectly For the examples of Dauid and Iosiah who are said to follow the Lord with all their heart there is nothing else meant thereby but a syncere intent and endeauour in the generall to establish and maintaine Gods pure Religion in their Kingdome free from corruption of Idolatry as also for their owne particular conversation to liue vnblameably For Dauid t is a cleare case that not perfection but syncerity is his commendations whose many sinnes recorded in the Scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from God to other things How did he loue God with all his heart when hee defiled Vriahs bed shed Vriahs blood intended to murder Nabal iudg'd away an honest mans Lands to a fawning Sycophant with such other faults The Prophet himselfe in that place in 119. Psal. witnesseth as the vprightnesse of his heart With my whole heart haue I sought thee so withall the weaknesse and corruption of it against which he humblie craues Gods assistance in the very next words Let me not wander from thy commandements For Iosiah t is plaine that this singular commendations is giuen him because of his through reformations of the most corrupt estate of Religion which was before his reigne Wherein many Godly Kings before him had done something in redressing some abuses but none went so farre in a zealous reformation of all according to Moses Law Wherefore the Text saith that there was no King before him like vnto him which cannot be meant absolutely of all for Dauid is said to follow Gods will with all his heart as well as Iosiah but since the time that Religion began to bee corrupted in the Iewish Church there was none of all the Kings of Iudah that was so faithfull as Iosiah to restore all things to their first purity Whence he hath the praise that he turned vnto God more entirely then any other King before or after him But now from Iosiahs zeale in reformation to conclude that in euery particular of his life he kept the Law perfectly louing God with all his heart is a consequence that wants strength of connexion Vnto the reason from the meaning of the Law we grant That the first is not the meaning of it But for the second viz. That to loue God with all the heart is to loue him as much as may be The Iesuite hath no reason either to deny that this is not commaunded or to affirme that if it were commanded t is yet possible to doe it Would any man say except he care not what he say that God doth not command vs to loue him as much as may be Or will it bee a truth from any mans tongue to say that he loues God with as great perfection as may be It cannot Which appeares thus Gods will is that we should loue him with all our hearts Now Christ hath taught vs to pray Thy will bee done in earth as it is in Heauen Thence t is euident Wee on Earth are bound to fulfill the Commandement of louing God as the Saints in Heauen doe fulfill it But now our Aduersaries themselues grant that whil'st wee bee in viâ wee cannot loue God so much as we shall d ee in Patriâ Whence it followes that no man can loue him so much as may be and as he ought to doe seeing no man hath his heart replenished with that measure of Diuine loue whereof his Nature is capable which either Adam had in his