confesse our selves to be sinners But the pharisaicall Papist if he be once justified as by their doctrine all are for a time at the least who either are baptized or absolved hee must thinke that in him there is no sinne nothing that God can justly hate And therefore farre bee it from him to make such a confession as this or to cry out with the Apostle Wretched man that I am who shal deliver me from this body of death Rom. 7. 24. § IX His second reason to prove this allegation to bee imperitnent is this Because although Esay should speake of all that is of that whole people yet hee doth not speake of all at all times but onely of the people of the Iewes at that time who for their extreme wickednesse were delivered into captivity as appeareth by the words following verse 10. Zion is a wildernesse Ierusalem a desolation the Temple burnt c. Answ. These words doe prove that the Prophet in this place doth not speake in the person of the wicked Iewes that lived in his time before the desolation of Ierusalem but of the remnant of the faithfull and penitent Iewes who being in captivity bewaile their sinnes and lament the desolation of the Temple and City And therefore what is said of them may be extended to the faithfull in all times being as these were humbled before God for their sinnes as penitent suppliants § X. His third reason because the Prophet speaking onely of the wicked of that time meaneth not all their workes as though all were sinnes for then Bellarmine must confesse that the best workes of the unregenerate are but splendida peccata but such as they accounted to bee their righteousnesse as their sacrifice and new-moones and other ceremoniall observatious wherein they placed their righteousnesse which because they were not 〈◊〉 with a good intention nor as they ought are worthily compared but not by them to a menstruous cloth and are rejected by God Esa. 1. 11. Answ. Here Bellarmine taketh for granted that the Prophet speaketh of the workes of the wicked onely of that time which I have disproved Or if hee had spoken of the wicked it were more probable either that they should place their righteousnesse in morall workes if they had any rather than in ceremoniall or if they placed the top of their righteousnesse as hypocrites many times doe in ceremoniall observations that they would compare those things which they so highly esteemed to menstruous clouts But hee speaketh of all the persons All wee and therefore including the righteous if there were any at all among them as some there were both before the captivity and in it and of all their righteousnesses and therefore not of their ceremonials onely but also of their morals Neither might they performe the chiefe of their ceremonials during their captivity being in a forraine land § XI Secondly that the good workes of the faithfull in this life are not purely and perfectly good I prove because in all our best actions there is a mixture of evill either by the absence or defect of some good thing which ought to bee therein or by the presence of some fault or corruption which ought not to be in them And this I prove first out of Exod. 28. 36. 38. where the high Priest who was the figure of Christ is appointed to weare on his forehead a plate of pure gold which is also called an holy coronet Exod. 29. 6. Levit. 8. 9. engraven with this inscription Holinesse of the Lord and so the 72. translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord that is of Christ who is the Lord our righteousnesse The end wherefore he was to weare it was that Aaron might beare the iniquity of the holy things which the children of Israel should hallow in all their holy gifts And it was alwaies to be on his forehead that they the holy gifts might be accepted before the Lord where we are plainly taught that in all our best actions and holy services which wee performe to God there is iniquity which must bee taken away by the holinesse and righteousnesse of Christ imputed unto us otherwise they cannot in themselves be accepted of God § XII Secondly out of Eccl. 7. 20. There is not a just man upon the earth that doth good and sinneth not that is who in doing good sinneth not For if the meaning were onely thus as Bellarmine would have it that none are so just but that sometimes they sinne according to that 1 King 8. 46. those words that doth good were superfluous for there is no just man that doth not good But his meaning is that there is no just man upon earth who doing good sinneth not that is which doth good so purely and perfectly as that hee doth not sinne therein For to the perfecting of a good worke many things must concur the want of any whereof is a sinne The truth of this doth best appeare in the particulars Prayer is a good worke and so is the hearing of the word c. but there is no man doth so pray or so heare the word but that when hee hath done he hath just cause to pray unto God to forgive his defects and defaults both in the one and the other And in this sense Luther did truly hold that justus in omni opere bono peccat that a just man sinneth in every good worke Not that the worke in respect of its kind or per se is a sinne as if wee said that prayer c. is a sinne but per accidens because in that good worke there happeneth a defect which defect is a sinne not mortall to them who are in Christ but veniall And thus Augustine also seemeth to understand this place For speaking of the imperfection of charity in this life hee saith that so long as it may be increased profectò illud quod minus est quà m debet ex vitio est ex quo vitio non est justus in terra qui faciat bonum non peccet assuredly that which is lesse than it ought to be is out of vice by reason of which vice there is not a just man upon earth who doth good and sinneth not by reason of which vice no living man shall bee justified before God and in another place more plainely hee saith peccatum est cum charitas minor est quà m esse debet it is a sinne when charity is lesse than it ought to bee § XIII Thirdly such as is the tree such is the fruit The tree is corrupt in part For even in the best there is the Old man and the New the flesh and the Spirit betwixt which there is a perpetuall conflict so that wee cannot doe the things wee would and much lesse as we would but all even our best actions are stained with the flesh which is such a law in us that when wee would doe good evill is present with us
salse l uâ—…t dele Fatâ—…h ibâ—…d by God p 315. l 9. 〈◊〉 marg l. 13. 〈◊〉 80. l. 21. 〈◊〉 l. 26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. prolâ—…gom p. 317. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 318 l. 7. 8 and 〈◊〉 p â—…320 l. af 8. quoâ—…ism p. 321. l. 20 as are p. 325. l. 4â—… 〈◊〉 p. 326. marg l. 2. qâ—… 2. p. 327. l. af 7 〈◊〉 marâ—… l. 8. 9. Pist. 38. si 〈◊〉 p. 328. l. 12. walking marg l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 334. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 336. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 337. ad l. 10. marg de 〈◊〉 lib. 1. c. â—…5 l. af 5. exprescâ—…d l. af 4. 38. p. 33. 8. â—… 18. to feed p. 340. l. 4. l. 15. p 342. l. 10. orgaâ—…call p. 350. marg l. 6. 1 Ioh. 5. 10. p. 357. l. af 11. faitb is p. 36â—… marg l. ult Rom. 4. 19. p. 373. l. af 16. 〈◊〉 respect of any l. â—…f 10. Bâ—…nedictus p. 376. l. 〈◊〉 iâ—… is p. 377. l. 23 〈◊〉 p. 378. l. 12. Blessed Ambr. â—… 21. 〈◊〉 â—… ef 12. just 〈◊〉 A TREATISE OF IVSTIFICATION THE FIRST BOOKE Wherein is set downe the true doctrine of Justification according to the word of God CAP. I. The excellencie of this argument is set forth and the definition of justification propounded and in part expounded § I. AMong all the articles of Christian religion there is none as I suppose either more necessarie to be knowne or more comfortable to be beleeved than the doctrine of justification whereby a faithfull man is taught to beleeve and know that hee being a sinner in himselfe and by sinne obnoxious to eternall damnation is by the mercies of God and merits of Christ through faith not onely freed from the guilt of his sinnes and from everlasting damnation but also accepted as righteous before God in Christ and made heire of eternall life This doctrine in many places of the Scripture hereafter to be cited is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of excellency called the truth and sometimes the truth of the Gospell as Gal. 2. 5. that is the truth of God revealed in the Gospell concerning justification and salvation by the free grace of God through the merits of Christ apprehended by faith being also the chiefe argument contained in the Gospell which is therefore called the power of God unto salvation because therein the Righteousnesse of God even that by which we are justified and saved is revealed from faith to faith as it is written The just shall live by faith or he that is just by faith shall live which doctrine is so inviolably and incorruptly to be held that if an Apostle if an Angell from heaven shall teach any other Gospell that is any other doctrine whereby to bee justified and saved than by the onely merits of Christ apprehended by faith hee ought to bee held accursed But by how much the more necessary and comfortable this doctrine is by so much the more it is oppugned by Satan who as at the first hee did not abide in the truth nor kept his first estate but left his habitation rather than hee would as some probably thinke embrace this truth namely that the second Person in Trinity should for the salvation of mankinde become flesh and that in him the nature of man should be advanced above the nature of Angels so hath hee ever since opposed it by all meanes as namely by raising not only other false teachers in the apostles times and since but even Antichrist and his adherents in these later times who have not onely perverted this doctrine but also subverted it and have as it were taken away the subject of the question for by confounding the law and the Gospell the covenant of workes and the covenant of grace the benefits of justification and sanctification and of two making but one they have wholly abolished that great benefit of the Messias about our justification whereby wee are freed from hell and entituled to the kingdome of heaven and consequently they are fallen from grace having disanulled the covenant of grace and made the promise of none effect For whosoever seeketh to be justified by inherent righteousnesse he is under the curse he is a debtour to the whole law and therefore to him Christ is become of none effect This being therefore a controversie of such importance that it concerneth our very title to the kingdome of heaven it is to bee handled with all diligence and not without invocation of the holy Spirit of truth whom wee beseech to guide and to direct us in setting downe the truth to confirme and stablish us in the profession of it and to assist and strengthen us against the enemies thereof But before I come to confute the errours of the Papists the enemies of the truth I will first set downe the true doctrine of justification according to Gods word § II. Iustification therefore is a most gracious and righteous action of God whereby he imputing the righteousnesse of Christ to a beleeving sinner absolveth him from his sinnes and accepteth of him as righteous in Christ and as 〈◊〉 heire of eternall life to the praise and glory of his owne mercy and justice Where first consider the name of the thing which wee have now defined and are hereafter to handle To justifie if you respect the notation of the Latine word signifieth to make just as to magnifie importeth to make great Neither is it to be doubted but that the Lord whom he justifieth doth constitute or make just Now the Lord maketh men just two wayes either by imputation of Christs righteousnesse which is out of them in Christ as being his personall righteousnesse or by infusion of righteousnesse as it were by influence into them from Christ their head To the faithfull therefore there belongeth a twofold righteousnesse the one of justification the other of sanctification The former is the righteousnesse of Christ and therefore the righteousnesse of God as it is often called the righteousnesse of God because it is the righteousnesse of him that is God and is imputed to the beleever the later is ours because inherent in us though received from God as all our good things are The former is perfect as being the righteousnesse of him that is God the later is but begun in this life and is to be perfected in the life to come By the former we are justified by the later we are sanctified If it be objected that there seemeth little or no difference betweene these two words for as to justifie is to make just so to sanctifie is to make holy And therefore as to sanctifie is to make holy by holinesse infused so to justifie is to make just by justice inherent I answer First that this is contrary to the use of the word
necessarily required that he might be meet to become our righteousnesse in his sufferings But this is frivolous because as I noted before he being perfect God as well as perfect man had beene in his sufferings an All-sufficient satisfaction for our sinnes though hee had never submitted himselfe to the obedience of the Law But the divine Nature of the Sonne of God and the dignity of his person as it made his sufferings all-sufficiently satisfactory for our sinnes to redeeme us from hell because they were the sufferings of God the blood of God c. so it made his obedience all-sufficiently meritorious to constitute and make us righteous and to make us Heires of Eternall life because it was the obedience or righteousnesse of God For the Sonne of God was made under the Law that he might not onely redeeme us who were under the Law by his sufferings but also that by his meritorious obedience we might receive the Adoption of sonnes But he proveth Christ to bee our righteousnesse onely in his passive obedience because it onely was both prefigured in the types and figures of the Law and also represented in the sacraments As touching the types and figures of the Law which prefigured Christ they were either figures of his person and office or they represented his benefits as namely and especially justification or â—…anctification And those which figured his benefit of justification either represented the remission of sinne by his sufferings or acceptation with God by his obedience or both The ceremony of changing their clothes when they were to come before God did import that those who desired to please God must be clothed with Christs righteousnesse which is also signified by the wedding garment and the holy attire wherein the Priests were to appeare before God The high Priests wearing of the golden plate with this inscription Holinesse of the Lord who is Iehovah our righteousnesse was to this end that the iniquity of the holy things which the children of Israel should hallow in all their holy gifts being taken away they might bee accepted before the Lord. The high Priests offering of incense upon the golden Altar resembled the pleasing obedience of Christ in his life and death and his intercession for us The Arke of the Covenant was a Type of Christ the Mediator the cover upon it of his propitiation the tables of Covenant within it of his fulfilling the Law for us The sanctification of the first fruits which were a type of Christ who is the first fruits of all that shall bee saved 1 Cor. 15. 23. was imputed to the whole increase or store Rom. 11. 16. So â—…aith Athanasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the fulfilling of the Law performed by the first fruits so he calleth the flesh of Christ is imputed to the whole lumpe c. § XXIII But come we to the Sacraments which hee truely saith are the soules of that righteousnesse which is by Faith And yet saith he Baptisme signifieth onely the washing of the soule by the bloud of Christ the Eucharist representeth onely his body broken and his blood shed for our sinnes Answ. Though some parts onely of the benefits of Christ are represented in the severall Sacraments yet the substance of each Sacrament is the participation of Christ wholly with all his merits and benefits Thus in Baptisme we are incorporated into Christ and in it we put on Christ who is our righteousnesse And it is the Sacrament not only of remission of sinne and of justification but also of regeneration and sanctification we being therein conformed to his death and resurrection Rom. 6. 3 4 5. In the Lords Supper we have communion with Christ being not only united to him as bone of his bone and flesh of his flesh but also have communion with him both in his merits by imputation and in his graces by influence from him as our head Other arguments are used by the same authour but because in them he taketh two things for granted which hee cannot prove the one that justification consisteth onely in remission of sin the other that wee ascribe remission of sinne to Christs active obedience I will not trouble the Reader with them Onely let him call to minde the errours which the Authors of this opinion doe runne into for the defence thereof First that remission of sinnes is the matter of justification which is imputed to us Secondly that the Law is fully satisfied by bearing the penalty alone Thirdly that by one act of obedience we are made just as wee were by one act of disobedience made sinners Fourthly that neither by his disobedience Adâ—…m did transgresse the Law nor Christ by his obedience unto death obey it Fifthly that Christ obeyed the law not for us but for himselfe Sixthly that justification consisteth wholly and onely in remission of sinnes Which being for the most part consequents of this opinion doe prove the antecedent to be false CAP. V. That the formall cause of Iustification is the imputation of Christs Righteousnesse § I. YOu have heard the private opinions of some of our Divines concerning the matter of justification now let us examine the unsound opinions of some others concerning the forme For as the former made remission of sins the matter which is imputed to justification so these make it the forme And as the former teach that justification consisteth wholly in remission of sinne so doe these And yet the former hold it to bee but the matter and these but the forme Indeed if it were both the matter and the forme they might well say that justification doth wholly consist therein But being according to their owne conceipt but the one or the other and according to the truth neither of both but an effect of the true forme for by imputation of righteousnesse we have remission of sinne their opinion must needs be unsound But the thing wherein chiefely they erre is that with Socinuâ—… the heretike they deny the imputation of Christs Righteousnesse and consequently do hold that neither the active nor passive obedience of Christ is that which is imputed to us for righteousnesse What then forsooth the act of faith Of these mens errour I shall not need to say much in this place because besides that which hath already beene delivered in the third Chapter I have plentifully and fully proved in my whole fourth booke that the righteousnesse of Christ is the matter which is imputed to justification and in my whole fifth booke that the imputation of Christs righteousnesse is the forme of justification Only I will note their depravation of our Doctrine and point at their errours § II. As touching the former when we say that the imputation of Christs righteousnesse is the formall cause of justification because by imputation of Christs righteousnesse God doth justifie us they will needs with the Papists make us hold that we are formally righteous by
or to give sentence with him Deut. 25. 1. If there be a controversie betweene men and they come unto judgement that the Iudges may judge them then they shall justifie the righteous and condemne the wicked Prov. 17. 15. Hee that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord and so the word is used 2 Sam. 15. 4. Psal. 82. 3. Iob 27. 5. Esai 5. 23. § V. From the Courts of men and from humane Iudges this word is translated to spirituall judgements and is attributed to God the Iudge to Christ our Mediatour and Advocate to Preachers as they are the Embassadours of God in Christ his stead God is said to justifie when he absolveth a man from sin or guilt and pronounceth him just Exod. 23. 7. I will not justifie a wicked man I will not absolve or acquit him or hold him guiltlesse 1 King 8. 32. and 2 Chron. 6. 23. Salomon desireth the Lord that he would judge his servants condemning the wicked to bâ—…ing his way upon his head and justifying the righteous to give him according to his righteousnesse Esai 50. 8. Christ for the comfort of his members argueth as the Apostle doth to the like purpose Rom. 8. he is neere that justifieth me who will contend with me who is mine adversary who shall condemne mee Christ our Saviour is also said to justifie both as our Mediator and surety paying our debt Esai 53. 11. my righteous servant agniâ—…one sui that is by faith in him shall justifie many and he shall beare their iniquities and also as our intercessour and advocate to plead for us sinners appealing from the tribunall of justice to the throne of grace 1 Iohn 2. 2. Rom. 8. 34. Preachers also are said to justifie Dan. 12. 3. both as they are the instruments of the holy Ghost to beget faith in the soules of the Elect by which they are justified in the Court of heaven and also as they are Embassadours and Ministers of God to pronounce remission of sinnes to them that beleeve and repent and so to justifie them in the court of their owne Conscience There remaineth the fourth Conjugation importing a reciprocall signification in which the word is once only used Gen. 44. 16. how shall we justifie our selves § VI. These are all the places wherein I fiâ—…de this word to bee used in the old Testament By all which it doth evidently appeare that the Hebrew word which signifieth to justifie doth never signifie to make righteous by infusion of righteousnesse or by righteousnesse inherent the which will more clearely appeare by the countrary for as to condemne is to make wicked so to justifie is to make just The word Rashah signifieth to be wicked as Tsadaq doth signifie to be just so Hirshiah which signifieth to make wicked is to condemne as Hitsdiq which signifieth to make just is to justifie As therefore they who are condemned are said to be made wicked or unjust namely by sentence so they who are justified are said to be made just viz. by sentence But he that condemneth the wicked whether it be God or man though he be said according to the force of the word to make him wicked yet doth not make him wicked formally or by infusion of wickednesse inherent Therefore he that justifieth a man whether he be God or man though he be said according to the Etymologie of the word to make him just yet quatenus justificat he doth not make him just as hee justifieth him by righteousnesse inherent No more than hee that condemneth the just doth make him formally wicked nor hee that justifieth the wicked doth make him formally just which if a man should doe it would be no abomination to God as by he sentence of Salomon to justifie the wicked is but the contrary Iam. 5. 19 20. Daâ—… 12. 3 § VII And not unlike hereunto is the phrase of cleansing or polluting that is making cleane or uncleane attributed to the priest in the Law when hee was to judge of the Leprosie either in persons or things which he was said to make cleane or uncleane when he did but judge or pronounce them so to be And further this is to be noted as a thing usuall in the Hebrew tongue that the third Conjugation doth seeme to make that quality or thing which is implied in the signification of the first Conjugation not alwayes really and formally but many times in word onely or judgement sentence or conceit Thus Gadal signifieth to be great Higdil to make great or to magnifie which is in words to extoll in which sense we are said to magnifie God c. So Aman signifieth to be true Heemin to make true that is to beleeve as contrariwise not to beleeve a man is to make him a liar and yet a man may beleeve a lye which he cannot make true Thus Rashah signifieth to be wicked Hirshuah to make wicked by sentence and so Tsadaq signifieth to be just and Hitsdiq to make just namely by sentence And such is the ordinary use of divers Latine and English words of the like composition as to glorifie magnifie vilifie nullifie as Herod did Christ and so to justifie for as we are said to justifie God when wee ascribe righteousnesse unto him to justifie other men to justifie our selves So God is said to justifie men when he ascribeth or imputeth righteousnesse unto them CAP. II. The use of the Greeke Words signifying to justifie or justification never importing inherent justice § I. THE Greeke words which signifie to justifie and to be justified are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence are derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth justification and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes also signifieth justification And of these I am now to speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not in use among the authors of the Greeke tongue in the sense of justifying or making just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth two things to punish as being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sometimes signifieth punishment and to thinke right or meet sometimes both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie to condemne in the contrary sense to the sacred use of the words sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth onely to thinke to judge or suppose and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime to bee righted in judgement From prophane authors therefore wee are not to setch the true meaning of the words but from the Septuagints who translating the Hebrew Text of the old Testament doe render the Hebrew words which I spake of importing justification by these Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And from them not only the sonne of Sirach and other Ecclesiasticall authors
by offering his sonne Isaac and Rahab by her entertaining and delivering of the Espies but no man can bee justified before God by his works who is guilty of any sinne For if Paul who was not conscious to himselfe of any sinne was not thereby justified how can he that is guilty of any or rather many sinnes be justified For whosoever is justified before God is blessed but cursed is every one that continueth not in all the things which are written in the booke of the Law to doe them § IV. But if it shall evidently appeare that none of the workes of the faithfull are purely and perfectly good how farre then are the Papists from proving justification by workes And this I will prove by divers arguments which I will also maintaine against the cavils of the Papists And first out of Esa. 64. 6. We are all as an uncleane person or thing all our righteousnesses are as a menstruous cloth Where the Church doth freely confesse her selfe and all her members to bee uncleane and all their righteousnesses that is all their most righteous workes to bee as polluted clouts which though it be a most pregnant testimony wherein wee have just cause to triumph yet Bellarmine saith it is impertinent and that for three reasons First because without doubt the Prophet speaketh not of just men but of notorious sinners for whose sinnes the City of Ierusalem and people of the Iewes was to be delivered into the hands of the King of Babylon And that the prophet speaketh in the person of such wicked men he endeavoureth also to prove by three arguments First because he a little before had said because thou art angry and wee have sinned that is as Cyrill expoundeth it because thou art angry thou hast forsaken us But neither is God angry with the just neither doth hee forsake them I answere no lesse confidently but upon better grounds that without doubt the prophet speaketh in the person of the Church and namely of the faithfull who living after the desolation of Ierusalem in the captivity of Babylon should bewaile their owne sinnes and of the whole people of the Iewes which had drawne upon them those fearefull judgements For these words are part of that prayer of the Church of the Iewes which from the seventh verse of the 63. chapter is continued to the end of the 64. And in token of this continuation the latter part of the last verse of the former chapter in the hebrew is the beginning of this chapter in the Greeke Latine and other translations Now in the former chapter the same persons which here confesse their sinnes after they had magnified Gods mercies towards them verse 7. c. doe say unto God verse 16. doubtlesse thou art our Father though Abraham be ignorant of us and Israel know us not thou O Lord art our Father and our Redeemer And in this chapter as they bewaile in this verse their sinnefulnesse with aggravation so they desire the Lord whom they call their Father not to remember their iniquities because they are his people verse 8. 9. professing their hope of salvation verse 5. which is not the manner of notorious and impenitent sinners but of those that are penitent and faithfull And further that which Esay here foretelleth is accordingly performed First by Daniel chap. 9. from the fourth verse to the twentieth who in like manner in the name and behalfe of the desolate Church of the Iewes prayeth unto God confessing his owne sinnes and of the people of Israel as he speaketh verse 20. Secondly by the Church in captivity which send the like prayer written by Baruch to the priest and people who then were at Ierusalem Baruch 1. from the 15. verse of the first chapter to the end of the third § V. This then is the confession of the Church which according to Tertullians rule is to bee extended unto the faithfull in all times and so it is understood by Origen who saith that no man may glory of his owne righteousnesse seeing here it is said that all our righteousnesse is as the cloth of a menstruous woman by Hierome wee shall bee saved onely by thy mercie who of our selves are uncleane And what righteousnesse soever wee seeme to have is compared to a cloth of a menstruous woman By Augustine all our righteousnesse compared with divine justice is accounted like the cloth of a menstruous woman as the Prophet Esay saith c. and again whatsoever an uncleane person toucheth shall bee uncleane but all wee are as the cloth of a menstruous woman comming from a corrupt masse and uncleane we beare in our foreheads the spot of our uncleannesse which wee cannot conceale at least from thee who seest all things By Bernard in divers places First for our humble righteousnesse if wee have any is perhaps right but not pure unlesse peradventure wee beleeve our selves to be better than our forefathers who no lesse truely than humbly said all our righteousnesse is like the cloth of a menstruous woman for how can there be pure justice where as yet fault cannot bee wanting And againe what can all our righteousnesse bee before God shall it not according to the Prophet be reputed as the cloth of a menstruous woman and all our righteousnesse if it bee straitly judged will it not be found unjust and defective What then will become of our sinnes seeing our righteousnesse cannot answere for it selfe wherefore crying earnestly with the Prophet Enter not into judgement with thy servant O Lord let us in all humility have recourse to mercie which alone can save our soules Thirdly if I shall bee just I will not lift up my head for all my righteousnesses before him are as the cloth of a menstruous woman Fourthly it is perfect and secure glorying when wee feare all our workes as blessed Iob testifieth of himselfe and when wee acknowledge with the prophet Esay that all our righteousnesses are to bee reputed no other than the cloth of a menstruous woman Fifthly surely if all our righteousnesses being viewed at the light of truth shall bee found like a menstruous cloth what then shall our unrighteousnesses bee found to bee And to the like purpose I might alleage Dionys. Carthus in Psal. 142. Gerson tom 3. de Consolat lib. 4. pros 1. tom 4. tr de sign Cajetan in 2 Cor. 5. 21. Iacob Clict in Canonem apud Cassandrum consult art 6. Stella in Luk. 17. Ferus in Matth. lib. 3. cap. â—…0 Andreas Vega opusc de justif qu. 1. propos 4. Adrianus de Traject afterwards Pope in quartum sentent Quasi pannus menstruatâ—… sunt omnes justitiae nostrae jugiter igitur super pannum bonae vitae quem justitiae operibus teximus stillamus saniem diversorum criminum all our righteousnesses are like the cloath of a menstruous woman wherefore continually upon the cloth of a good life which
the latter branch as wee have borne the image of the earthy so wee shall beare the image of the heavenly is necessarily to bee understood Or of holinesse as Oecumenius understandeth that place that as hee is holy so we should be holy also Neither is it to be doubted but that the image of God according to which we are renewed consisteth in true holines and righteousnes but that is the righteousnes of sanctification wherby we resemble the image of Christ in true righteousnes holines But the righteousnes of justification is Christs righteousnes it self not the image of it § XIII As touching the proposition it selfe wee must distinguish betwixt the thing and the manner In respect of the thing it is true that Christ is righteous and so are all his members But in respect of the manner it is not true neither generally nor adaequatè or reciprocally as Bellarmine understandeth it who from thence argueth negatively as well as affirmatively For things that be like are not like alâ—…ogether and in all respects as may appeare by other resemblances in respect whereof wee are said to beare the image of Christ. As first in respect of filiation Christ is the Sonne of God and so are wee True in respect of the thing but not true in respect of the manner For hee is the Sonne of God by nature and by eternall generation but wee are the Sonnes of God in him by grace of regeneration and adoption Secondly in regard of the Crosse. Christ did beare the Crosse and so do wee True in respect of the thing but not true in respect of the manner For Christs sufferings were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the price of ransome which hee as our Redeemer laid downe for us But wee doe not suffer as redeemers neither are our sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a price of ransome but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chastisements for sinne or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trialls for our good or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our sufferings for Christ or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is such chastisements or corrections as the Lord laieth upon his children having scandalously offended to vindicate his owne honour Thirdly in respect of glory Christ is glorified and so shall we who beare his image true in respect of the thing but not in respect of the manner for he as the head we as the members according to our proportion Fourthly in respect of holinesse or sanctification Christ was holy and so are wee true in respect of the thing for whosoever is in Christ hee is a new creature renewed according to his image in true holinesse but not in respect of the manner Christ was holy from his conception and originally so are not wee Christ in himselfe was perfectly just and holy without blemish of sinne so are not wee § XIV But as touching the righteousnesse of justification we are not said to beare Christs image Neither can Christ bee said truely and properly to be justified as we are For justification properly is of a sinner and it consisteth partly in remission of sin But if in respect thereof wee did beare Christs image then in imitation of Bellarmine wee might conclude As Christ was not just nor made just so neither are wee But Christ was not just nor made just by the benefit of justification in like manner neithetare wee just or made just by the benefit of justification which is evidently false But in respect of our justification we may rather use that similitude of the Apostle 2 Cor. 5. 21. As Christ was made sinne or a sinner for us so wee are made righteous with the righteousnesse of God in him Christ was made a sinner for us not by inherencie God forbid but by imputation of our sinne Therefore we are made righteous in our justification not by inherencie but by imputation of his righteousnesse § XV. Secondly he reasoneth thus If wee bee not just by iuberent righteousnesse but by imputation onely or as hee speaketh like a cavilling Sophister putativè and not indeed being indeed unjust then doe we beare the image of the Devill rather than of Christ. For more rightly have wee our denomination from that which we are than from that which we are onely suppâ—…sed to bee I answer first that whosoever is just by imputation be is not putativè onely iust but truely and indeed For though he bee a sinner in himselfe as all but Papists are yet hee is righteous or as the Apostle speaketh the righteousnesse of God in him 2 Cor. 4. 21. Secondly that the faithfull are just not onely by righteousnesse imputed which is the righteousnesse of justification but also in respect of justice inherent which is the righteousnesse of sanctification in regard whereof all the faithfull are called Saints as Rom. 1. 7 c. Thirdly although the faithfull bee sinners in themselves yet being regenerate and sanctified in part they have their denomination from their better part and are called just though not purely and perfectly just as I have shewed before § XVI His third reason Of the earthy Adam who was a sinner wee have borne the true image because sinne was not in us putativè but truely and indeed so the true image of Christ wee shall beare if justice bee inherent in us not putativè but truely and indeed Answer As wee receive two things from the first Adam viz. the guilt of his sinne communicated as Bellarmine himselfe confesseth by imputation by which we were truely made sinners and truely obnoxious to death and damnation which is opposite to justification and by it is taken away and secondly the corruption of his nature which hee drew upon himselfe being propagated by carnall generation which is opposite to sanctification and by it in some measure and by degrees is taken away so from the second Adam we receive also two things the merits of Christs sufferings and obedience communicated by imputation by which we are truely made just and heires of eternall life and the vertue of his death and resurrection derived unto us by spirituall regeneration by which wee beare the image of the second Adam as truely though not so fully in this life as by carnall generation wee did beare the image of the first Adam But this withall is to bee observed that as we doe beare the image of the first Adam in respect of the corruption derived unto us by generation and not in respect of the participation of his transgression for in him we sinned and were guilty of the same transgression with him it being communicated unto us by imputation so we do beare the image of the second Adam in respect of holinesse and righteousnesse derived unto us from him in our regeneration by which we are renewed according to his image in true righteousnesse and holinesse and not in respect of our justification wherein the same righteousnesse and obedience which hee performed in the daies of
or reason nor manifested by discourse and yet we doe know and are undoubtedly perswaded of the necessary and infallible truth thereof moved theâ—…unto by the divine authority of the propounder which is the Spirit of truth that is called faith which is as you heard out of Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an undoubted assent or full perswasion or assurance eui falsum subesse non potest the subject whereof cannot be false Where fourthly you see indeed that faith is distinguished against Science and evident intelligence but as a speciall under the same generall which is notitia knowledge And therefore the mysteries of saith which surpasse our reason though we doe not understand them by that knowledge which is of propositions either manifâ—…st in themselves or manifested by discourse yet wee know them to be undoubtedly true because of the authority of the propounder knowing whom we doe beleeve And therefore fifthly very absurd was he who said that faith may better be defined by ignorance than by knowledge § XV. Thus have wee seene the salshood of the popish doctrine concerning implicite faith now let us shew the wickednesse of it which consisteth in this that it is an horrible couzenage of the people to their perdition Here therefore two things are to bee shewed first that it is an egregious imposture and couzenage Secondly that it is extremely pernicious to the people Their cozenage stands in this that when they say that the faith required iu a lay man as sufficient to his justification is to beleeve or rather to professe himselfe to beleeve whatsoever the Catholike Church beleeveth though in particular he know not what the Church beleeveth their meaning is that the church of Rome and therein the Pope is not onely the whole materiâ—…ll object but also the formall object of their faith I say the whole materiall object For they teach that whatsoever is to bee beleeved is reduced to this one article of the Creed I beleeve the holy Catholike Church and that this faith is a more 〈◊〉 faith than if a man should say I beleeve the whole Scriptures For hee that beleeveth the Catholike Church beleevâ—…th whatsoever the Catholike Church propoundeth to be beleeved Now their Church propoundeth to be beleeved not onely tho whole written word both Apocryphall and Canonicall but the unwritten also which are the traditions of the Church They make the Church also the formall object of saith not onely which wee beleeve but also for which wâ—… beleeve whatsoever is to bee beleeved and so make the Church to be the rule and the principium or principle of their faith These are the grounds of their imposture But their cozenage especially consisteth in this that whatsoever excellencie they ascribe to the Catholike Church that they attribute wholly and onely to the Church of Rome and therein to the Pope For thâ—…s they expound that Article in their new Creed I beleeve the holy Catholike Apostolicall Church of Rome the Mother and Mistris of all other Churches out of which there is no salvation So excluding from salvation all those that have beene are or shall bee who live not in communion with and subjection to the Church and Pope of Rome This is the principall Nâ—…t whereby the greatest number of silly soules are cony â—…ch'd § XVI No doubt the Apostle by Catholike understood the Vniversall and not any particular Church fuch as the Church of Rome which was not then extant when the Creed was made as themselves doe â—…each And thereâ—…ore the Apostles themselves when they made the Creed were not of that Church And by holy Vniversall Church being an object of faith and therefore not seene they understand the universall company of the Elect which is the body of Christ containing not onely the Militant Church but also the Triumphant and not onely the Church after the ascâ—…ion of Christ but also before from the beginning of the world And not onely those who were or are under the Pope but also â—…hose who never acknowledged any subjection to the See of Rome such as were the Churches under the other foure Patriarâ—…es of Constantinople Alexandria Antioch and Ierusalem and such as are the greatest part of Christâ—… at this day But if by Vniversall must be meant particular and if by Catholike must be understood Romane then by their doctrine from the company of them that are and shall be saved are excluded first the Church Triumphant secondly the Church which was from the beginning untill the Church of Rome was planâ—…d thirdly the foure 〈◊〉 Churches and others which acknowledged no subjection to the See of Rome in which were many Holy Martyrâ—… and the most of the godly and learned Fathers In all which time the Bishop of Rome was at the most but a Patriarch as others were untill 〈◊〉 that barbarous Tyraâ—…t in the yeare of our Lord 607. made him Vniversall Bishop and Head of the Vniversall Church the proper titâ—… of Antichrist fourthly all those Churches which since that time and at this day acknowledgâ—…â—…o subjection to the Pope as their Head which is the greater and better part of Christendome Now what a 〈◊〉 is this to perswade men that there is no salvation for those who doe not acknowledge the Pope to be their head that is who are not limmes and members of Antichristâ—… especially when the Scriptures teach that Antichrist prevailâ—… in them onely â—… that perish § XVII But although this be a grand imposture as a right reverend learned man hath shewed to teach men to beleeve that the Church of Rome alone is the Catholike Church out of which noâ—…e can be saved yet this is but halfe of their cozenage For 〈◊〉 article of the Church they expound as if it were not 〈◊〉 〈◊〉 I beleeve that there is a Church as when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I beleeve the commâ—…ion of Saints there mission of â—…nnes c. but as if it were said eredo Ecolâ—…sia oâ—… rather in Ecclesiam I beleeve the Church or in the Church as that which cannot 〈◊〉 and consequently beleeve whatsoâ—…er the Church teacheth or propoundeth to be beleeved making thâ—… Church 〈◊〉 formall object of their faith and principall rule or principle into which their faith is last resolved for which they give credit to the Scriptures themselves which receive their credit and authority from the Church Now by this Church they meane not the universall company of Catholikes for they are compared to Iobs Asses but the Prelates of the Church of Rome and among them the Pope who virtually is the Church in whom alone the prerogative of not erring resideth For a generall or Oecumenicall counsell which is the whole Church representative they say without the Pope may erre but the Pope himselfe alone without a councell cannot erre And therefore the authority of a generall councell and of the Pope together is no more
or the thing feared is not God but punishment or if it be of God it is not to feare him but to be affraid of him From which our Saviour hath redeemed those that beleeve that they may worship God in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without this feare Neither doth it per se and in its owne nature tend to justification which is the exaltation of a sinner but rather to despaire which is the lowest dejection of a sinner Notwithstanding as the Law by working this feare is a Schoolemaster unto Christ for when 〈◊〉 by the paedagogie of the Law have learned to know their 〈◊〉 damnable estate in themselves for feare of damnation they are forced to seeke for salvation out of themselves so this feare which in it selfe tendeth to despaire and in it owne nature affrighteth men from God as we see in the example of our first parents Gen. 3. 10. is by God made a meanes to draw them unto him But to say that feare doth concurre unto justification in the same manner as faith doth is against reason and against common sence unlesse hee speaketh onely of the legall faith which as it is wrought by the Law so it worketh feare For feare driveth to the humiliation faith tendeth to the exaltation of the humbled soule and by it indeed the soule is exalted Therefore as humiliation goeth before exaltation so feare before faith Againe as feare goeth before faith so sinne goeth before feare For sinne maketh a man guilty the Conscience being by the Law convicted of guilt terrifieth the soule the soule terrified either sinketh in despaire being left to it selfe or prevented by God according to the purpose of his grace by which it was elected in Christ seeketh to God who is found of them that sought him not So that by this reason sinne it selfe may bee said to bee a necessary forerunner of justification disposing a man to â—…feare more than feare doth to justification for that is a cause this but an occasion § II. But as this discourse proving that feare is a disposition to justification is impertinent and affirming that feare concurreth to justification in the same manner that faith doth is false so are some of his allegations also impertinent Because they belong not to this servile feare which goeth before faith and and justification but to the Sonne-like feare which is a fruit both of faith and love and a consequent of justification As namely his first place iâ—… it were rightly alleaged Eccl. 1. 28. hee that is without feare cannot be justified or reputed just For the feare of God which the Sonne of Syrach in that chapter from the tenth verse to the end doth so highly extoll is not this servile feare but the filiall feare by which is meant true piety it selfe which as he calleth it there the beginning so also the Crowne and fulnesse of Wisedome But the place is not rightly translated in the Latine which Bellarmine doth follow For the Greeke text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrathfull man cannot be justified or as some editions doe read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust wrath cannot be justified according to that of S. Iames the wrath of man doth not worke the righteousnesse of God And that the former part of the vers speaketh of wrath is proved by the latter which is the reason of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sway of his wrath is his ruine and by the words going before where the feare of the Lord is present it turneth away wrath and represseth anger § III. So his second Psal. 111. 10. and third Prov. 1. 7. where it is said that the feare of the Lord is the beginning of Wisedome and by Wisedome saith Bellarmine is meant perfect justification hee should say sanctification or godlinesse For as the wicked man is Salomons foole so the godly man is the onely wise man And in this sense Moses prayeth Psal. 90. 12. Teach us O Lord so to number our daies that wee may apply our hearts to Wisedome that is to true godlinesse and to the same purpose Iob speaketh c. 28. 28. the feare of the Lord it selfe is Wisedome and so Eccl. 1. 27. Now in these places the Hebrew word Reshith which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning may fitly as in many other places bee translated the head that is a chiefe or principall part or the top and the meaning is that the feare of God is a principall part of godlinesse and as you heard even now Eccl. 2. 18. the Crowne of Wisedome Otherwise I cannot conceive how feare which is a fruit both of faith and of love should truely be said to bee the beginning of godlinesse which by consent of all is the prerogative of faith And yet faith it selfe doth not justifie as it is the beginning of inherent righteousnesse and much lesse feare which concurreth with it not to justification but onely to sanctification Now that servile feare is not meant in these places it is evident not onely because such commendations are given unto it as belong not to servile feare but also because they that are indued with this feare are pronounced blessed Psalm 112. 1. 128. 1. Prov. 28. 14. whereas those who have the greatest measure of servile feare are accursed and contrariewise they are happy who are most freed from it The blessednesse promised to Abraham and all the faithfull in his seed is by Zachary expounded Luk. 1. 73 74 75. to be this that being redeemed from the hand of our enemies wee should worship the Lord without feare And Saint Iohn testifieth that there is no feare in love but perfect love casteth out feare 1 Iohn 4. 18. Fourthly the feare mentioned Prov. 14. 27. where it is said The feare of the Lord is a well-spring of life to avoid the snares of death is the sonne-like feare of which Salomon speaketh in the words next going before In the feare of the Lord there is strong confidence Fifthly the feare of the Lord mentioned Eccl. 1. 21. is the son-like feare which in that Chapter from the tenth verse is highly commended Of this feare it is said among other things that it is gladnesse and a crowne of rejoycing that it maketh a merry heart and giveth joy and gladnesse verse 11 12. which are things repugnant to servile feare § IV. But let us see how he proveth his unlike likenesse that servile feare doth in a manner justifie as faith doth viz. by Scriptures by Fathers by Reason First because as it is said of faith Heb. 11. 6. so without feare we cannot please God Answ. This is true of the sonne-like feare which is an unseparable companion of justification though Bellarmines allegation of Eccles. 1. 22. proveth it not as I have shewed But of the servile feare it may be truly said that they who please God most have the least of it For the greater a mans love is the lesse is his feare