vse of humane industry for attaining vnto the faith whose nature and properties are set forth in the first notwithstanding that such faith is the sole gift of God not wrought in part by vs but wholy created by him The points whereto our endeauours must bee addressed thou shalt easily perceiue by the titles of the Chapters onely let mee request thee to beare in mind Chap. 6. of Section 1. whi est thou readest the fowrth of this third as also to compare Chap. â— of Section 1. with the â— of this Order of doctrine did require that I should set down the nature properties of that faith by which the iust doth liue before I admonish for auoidance of misper swasions concerning the present cossession right vse or regiment of it and these againe were to be preuented before I direct for the right planting of it Notwithstanding he that desires to bee a doeâ— not a hearer onely of the truth must beginne where I end and first practise the rules giuen in the last Section and so proceed to the first and second Thus he shall finde euery Section suited to the three branches of his vowe made in Baptisme as they are set downe in the Catechisme authorised by our Church The first To for sake the Diuell and all his workes the pompes and vanities of this wicked world and all the sinfull lusts of the flesh The third Section expounds the meaning of this resolution shewing withall that serious endeauours to performe it are ordinarily precedent to the infusion of faith The second To beleeue all the articles of the Christian faith The nature and properties of this beliefe are set downe in the first Section The third to keep Gods holy will and commaundements and to walke in the same all the daies of this life How beleefe of the Creed doth enable vs to this obseruance is partly shewed in the first but more fully in the second Section wherein likewise is handled at large how far we are bound to obserue Gods commaundements How necessary prayers are eyther for attaining to this perfection or for absolution from all our sins after faith is infused which is an other principall part of that Catechisme the Reader may be informed by the later part of the same Section what it shall please any well-affected to aduise me of as eyther defectiue or amisse in this Treatise shal by Gods assistance be amended in my exposition of that Catechisme a worke vpon speciall occasions lately begun for the benefit of the vnlearned Besides these generalls euery part of this Treatise hath a peculiar vse for more commodious explication of the articles following The last Section hath speciall reference to the Article of euerlasting life The second to the articles of CHRISTS death his passion and comming vnto iudgement and containes withall an Elench of those vulgar fallacies which must be auoided before we come to search what certainety of iustification or saluation may be had in this life or of whom it may be expected The handling of these fallacies in my first intention was referred in the Articles concerning Christ and remission of sinnes The first Section hath a transcendent vse throughout all the Articles following what peculiar reference the seuerall passages of it haue to particular Articles wil better apeare in their seuer a explications wherunto my next labors are now consecrated God of his infinite mercy assist meinwardly with his grace and blesse me outwardly with that measure of health of vacancy from other businesse and whatsoeuer meanes he knowes fittest for his seruice To the Author SIr according to your request I haue perused your booke I would my occasions had beene such that I might haue ouerseene the Presse also I would haue thought no paines too much for this purpose partly for the loue I beare to the Author but specially for the liking I haue of the worke You know my nature farre from flattery and I know yours as free from ambition Yet if I should speak what mine heart thinks and as the truth would giue me leaue perhaps it might be subiect to misconstruction I will only say thus much I haue profited by reading of your booke and so I thinke will hee say whosoeuer shall reade it with deliberation and vnderstanding And so I leaue you and your labours to Gods blessing Your euer louing friend HENRY MASON A Table containing the principall arguments of the seuerall Sections and Chapters contained in this Booke SECTION 1. Of the Nature Essence and properties of that Faith by which the Iust doth liue Page 1. CHAP. 1 Rules of method for the right differencing of that Assent wherein Christian faith consists page 1. CHAP. 2 The vsuall diuision of Faith or Assent into historicall and saluificall not so form all as rightly to fit the method proposed p. 5 CHAP. 3 What Assent is whence the certaintie firmenesse and stabilitie of it properly arise p 8 CHAP. 4 What correspondencie euidence and certaintie hold in Assents or perswasions what measure of either in respect of what obiects is necessarily required to the constitution of that Assent wherein Christian faith consists p 11 CHAP. 5 The seuerall kindes of euidences whereof some are appliable vnto faith in respect of certaine Articles others in respect of other That the certaintie of faith in respect of diuine truthes not euident is grounded vpon an euident certaintie of others the propertie naturally arising from this difference of Assent as it is of obiects partly knowne and partly vnknowne p 19 CHAP. 6 The mutuall affinity betwixt truth and goodnesse the reall identity of the will and vnderstanding that the Assent of faith cannot be so appropriated to the one as to be excluded from the other that admitting such a difference betwixt them as true Philosophic may approue faith in respect of some obiects must be attributed to the will in respect of others to the vnderstanding the originall of difficulties in assenting to morall obiects or of the naturall mans back wardnesse to beleeue truths diuine what dependance other Christian vertues haue on faith that to adhere vnto diuine reuelations as good not simply considered onely but comparatiuely or with opposition to anie other good is altogether as essentiall to faith rightly Christian as to beleeue or acknowledge them for true p 32 CHAP. 7 Illustrating and confirming the conclusion last inferred by practies properly ascribed to faith in Scripture as well Canonicall as Apocryphall of hypocrisie and the contrarie progresse obserued by it and Christian faith p 54 CHAP. 8 That knowledge of morall obiects in sacred dialect includes the affections concomitant The exact conformitie or correspondencie betwixt the Assent or adherence resulting from such knowledge and the proper obiect whereto it is applied p 80 CHAP. 9 What manner of knowledge it is whence the last and proper difference of that Assent wherein Christian faith consists doth result the complete definition of such faith p 92 CHAP. 10 Of the generall consequences
as true and good whilest considered onely in themselues without oppositions of such matters as they much value So our Sauiour telleth vs that some when they haue heard receiue the word with ioy and for a while belieue but in time of tentation depart and Saint Iohn that euen amongst the Rulers many belieued on him By true and liuely faith rooted in the heart So Bellarmine would perswade vs or otherwise wee might make the Scriptures as a nose of waxe or alter the nature of sacred phrase as wee do counters in accompts Yet if they had in heart belieued vnto righteousnesse they had confessed with their mouth vnto saluation but sayth the Euangelist because of the Pharisees they did not confesse him least they should be put out of the synagogue And was not this to be ashamed of him and of his Gospell before men And whosoeuer is so affected belieueth not in that sense the Prophet speakes whosoeuer belieueth on him shall not be ashamed for vnlesse he acknowledge them in that day they shall not only bee ashamed but confounded with vnbelieuers yea the very reason the Euangelist giues why they did not confesse him condemns the Cardinals glosse either of great folly or impietie For sayth he they loued the prayse of men more then the prayse of God vnto which latter they had assented as much better had they so belieued as our Sauiour meanes when hee demaunds of the Iewes How can ye belieue which receiue honour one of another and seeke not the honour vvhich commeth from God onely Ere our faith become such as layes sure hold on life for of such in that place he speakes wee must Assent vnto the honour that comes from God alone as so much better then that we receiue of men that the later must seem as nothing in coÌ„parison of the former The same word beliefe oft-times is taken not only as it includes these last degrees or proper differences of Assent vnto diuine truthes but as it is accompanied with it essentiall properties or with such works as impulsiuely are from it though proper acts or exercises of other vertues faculties or affections whence they spring as from their naturall roote wherein they reside as in their natiue subiect The places are obuious to euerie one conuersant in Scriptures The like latitude of perfection whether from difference of essence or diuersitie onely in degrees knowledge or vnderstanding in the vse of sacred writers admits Nor did Saint Iohn in that speech He that sayth hee knoweth God and keepeth not his Commandements is a lyar contradict our Sauiour where he supposeth that many know their masters will and do it not For the disciple speakes of true and perfect knowledge the Lord of knowledge externall or imperfect The same analogie the Fathers retaine in the vse of beliefe or faith That the Pontificians can alledge their testimonies to proue faith may bee separated from works or charity is as little pertinent to the point in question betwixt vs and them as it would bee in the schooles to vrge the authority of late Philosophers that stones and mettals did not growe or that trees and plants had no locall motion against him that out of Aristotle did maintaine all bodies endued with life were capable of growth and diminution or all with sense of locall motion He that holds the former conclusions would account stones and mettals amongst bodies inanimate and trees and plants amongst vnsensitiue Now our question is not of euery sort or degree of faith but of that by which the Iust doe liue That no Father did affirme it should be without fruites or workes of holinesse is more then my small reading in them can secure me to affirme albeit reason I haue none to thinke otherwise but iust cause so to presume by the places our aduersaries alleadge so idle they are and impertinent Howsoeuer I dare vndertake for our assertion to bring three Fathers for one or testimonies thrice as many out of the best approued as any Iesuite shall do for his And because some of them scramble at some scattered sentences in Cyprians vvorkes or others fathered vpon him I will instance at this time in him especially the rather because he sealed the truth of his profession with his blood and had least reason to bee partiall for Faith against Charitie of whose abundance in his heart euery letter in his writings almost is a character yea so he esteemed of it that hee thought it impossible for him to prooue a true witnesse of Christ though dying in his cause if hee had liued without brotherly loue How doth hee say he belieues in Christ that doth not vvhat Christ hath giuen him in charge to doe Or how shall hee ataine to the reward of faith vvhich vvill not faithfullie keepe his Commaundements And againe Seeing to see Christ is our ioy nor can our ioy haue being vntill we see him what blindnesse of heart what mad nesse is this to loue the grieuances the paines and miseries of this world not rather to make hast vnto that ioy which neuer can be taken from vs Yet all this beloued brethren comes to passe because wee haue no faith because none belieues the truth of what God hath promised who is true whose word is eternally sure to belieuers If a graue man and of good note should promise thee any thing thou wouldst rely vpon his promise thou wouldst not belieue thou shouldst be deceiued or disappointed by him whom thou knowest to be constant in his words and deeds Behold God speaks to thee and â—ost thou perfidiously wauer through incredulity of minde God hath promised thee at thy departure out of this world immortality and eternity and dost thou doubt This is to be altogether without the knowledge of God this is to offend Christ the master of the faithfull vvith the sin of incredulity this is to haue a place in the Church and to be without faith in the house of faith The like hath Bernard who speaking of the victory that is by faith thus resolues flesh and blood moouing doubts to the contrary Perchance it may tempt some in that they see so many acknowledging Christ to bee the Sonne of God still entangled with the lusts of this world How sayth the Apostle then who is he that ouer commeth the world but he which belieues that IESVS is the Sonne of God vvhen as the world it selfe belieues this truth yea do not the very diuels belieue as much and tremble but I reioine Dost thou imagine that he reputes CHRIST for the sonne of God whosoeuer hee be that is not terrified with his threats that is not allured with his promises which obeies not his commandements and rests not satisfied with his aduise doth not such a one albeit he professe he knowes God deny him by his deeds Valentian notwithstanding would perswade vs that the Fathers when they say faith without works is dead would onely giue vs to
vnderstand that it is not liuely and perfect such as indeed it should be He meanes they denie it not to be numerically the same without workes and with them as the body in his conceipt is one and the same without the soule and with it And it is a manner of speech in his obseruation vsuall to account that which is imperfect in any kinde not to bee true in the same kinde As for example wee vse to say ioy or griefe imperfect or little is no true ioy or griefe although it be some ioy or griefe Who vseth to say so but dunces or who but haeretickes would denie the least degree of spirituall ioy to be true ioy the least sting of conscience to be true griefe Things little in any kinde actually compared with others incomparably greater we vse to reckon as none so we might say the ioy of the godly in this life is as none in respect of that which shall be reuealed But yet the least measure of our internall ioy truely denominates vs ioyfull if we speake absolutely as the Fathers doe when they denie faith without workes to bee true faith For they denie withall that it then denominates as truely faithfull or belieuers as is euident from that obseruation of Gregory vpon those wordes of our Sauiour He that shall belieue and be baptized shall be saued It is likely euery one of you will say within himselfe I haue beleeued therefore I shall be saued He speakes the truth if he haue faith with workes For that is true faith which in manners or deedes contradicts not what it thus professeth in wordes Hence it is that Paul saith of certaine false beleeuers They confesse they know God but denie him by their workes Hence saith Iohn He that saies he beleeues God and keepes not his commandements is a liar This should teach vs to acknowledge the truth of faith in examination of our life For then we are truely faithfull or belieuers when we fulfull in deed what we promised in word For in the day of baptisme wee promised vtterly to forsake all workes and pomps of the old enemy Therefore let euery one of you turne the eies of his minde vnto the former examination and if after baptisme he haue kept his promise made before then let him reioice being thus assured that he is faithfull He ads with all that he which knowes to bewaile his offences past shal haue them couered in the day of iudgement 2. This last testimony will direct the reader to gather the like in other Fathers from their expositions of those passages wherein mention is made of that faith whereunto our Sauiour ascribes eternall life or his Apostles righteousnesse The euidence of which places is in it selfe to such as weigh the circumstances co 〈…〉 nt and praecedent or compare one place with another so forsible that it oft times extorts confessions from pontifician expositors against the most receiued Tenents of their Church first hatched by the schoolemen which neuer saw the light of heauen but through the darke painted glasses of the Cels wherein they were imprisoned and hence imagine our Sauiours forme of doctrine to be of the same hew with midnight Dunsery or grossest ignorance of sacred dialects One vpon these wordes of the Prophet The worke of righteousnesse shall bee peace and the effects of righteousnes quietnes and assurance for euer saith that faith whereto S. Paul ascribeth righteousnes includes all these branches to commit our selues and all our waies vnto God as to a most louing father to whom we haue plight our faith whom we accept for our God sincerely promising to obey him and obserue his lawes He thinks withall that the Apostle did borrow this speech Being iustified by faith wee haue peace with God through our Lord Iesus Christ from the former place of the Prophet Yet this Commentator stiffely denies iustification by such faith alone how inconsequently to this obseruation shall hereafter be examined It well fits our present purpose that the righteousnesse herespoken of by the Prophet is included in Saint Pauls faith 3. Another vpon those wordes of the same Apostle The Gospell of Christ is the power of God vnto saluation counsels vs to learne the right signification of this tearme to belieue as it is vsed in Saint Paules disputes from other places of Scripture especially from that speech of our Sauiour Hee that belieueth on me as the Scripture hath said out of his belly shall slow riuers of liuing water The scripture saith this iudicious pontifician expositor whereto our Sauiour had respect is in the sixteenth Chapter of the second of Chronicles Thâ—â—â—ies of the Lord behold the whole earth and giue strength to such as belieue on him with a perfect heart Now they belieue with a perfect heart which doe not onely giue credence to what the Scripture saith or is otherwise reuealed from aboue but further addresse all the faculties of their soules to doe what faith requires or praescribes And in this sence doth Saint Paul vse this word belieue as if it were to be moued at the hearing of the vvord and to embrace vvhat is said vvith an entire adhaerence of the soule Very fitly to this purpose doth our English translation in the booke of common praier render that place of the Psalmist whose spirit cleaueth not stedfastly vnto God Which the vulgar latine seeking to expresse the hebrew word by word hath rudely expressed non est creditus cum Deo spiritus eius 4. Two places of Scripture onely there be with whose difficultie or obscurity the Iesuite or other of the Trent Councels vassailes hope to extinguish the light and euidence of all the rest so pregnant for vs. The first is that of Saint Paul though I speake vvith the tongues of men and Angels and haue not charity I am become as sounding brasse or as a tinckling cymball He that supposeth all faith may be without charity saith Valentian excepteth none But our writers reply That the faith by which miracles of what kind soeuer are wrought is here onely mentioned and such faith though neuer so entire and perfect may be as in these Corinthians it was without true loue The truth of which answeare most probable from the circumstances of the place as it needs perhaps no further confirmation so for the fuller illustration of it impertinent it will not be for the reader to obserue that of all the Churches which Saint Paul had planted of all he wrote vnto or vouchsafed any mention this of Corinth did most abound in all those extraordinary gifts of the spirit which might set forth the glory of Christ and his gospell before heathen and vnregenerate men especially such as these Corinthians by nature and education weere earnestly addicted to humane arts and sciences wherewith that City at this time flourished most for which reason the Lord in his wisdome would haue the messengers of his truth vnto that place rich in all kind
which doth not in heart approoue the workes Christ commaunds though who in particular are so who otherwise affected they leaue for him that onely knowes the hearts of all to iudge 12. How gricuously would subscription to this decree haue gone against Saint Cyprians conscience who accompted it a solaecisme worthy of indignation to call him a Christian that was afraid least the fountaine of his liberality his patrimonie should be exhausted by continuall refreshing his naked hungry and thirsty brethren vnto whom our bowels of compassion should neuer be shut seeing in feeding them we feast the Lord who will not take so much as a cup of cold water at our hands but with purpose euen in this life to requite it and blesse the residue as Elias did the poore widowes meale and oile which had shewed no lesse hospitality in such extreme scarcity of prouision then that other in the Gospell did her liberalitie by casting a mite into the treasury with such as doubted whether our Sauiours promise did assure them of like blessings so they would be as bountifully minded as this poore woman was the zealous father thus expostulates a whence should this incredulous thought proceed whence is this impious and sacrilegious meditation what doth a faithlesse breast in the house of faith what shall he that belieues not Christ be enstiled a Christian The name of Pharisee better befits thee for when the Lord disputed of almes and aduised vs to gaine friends with charitable expences of earthly treasures the Scripture addes All these things heard the Pharisees which were couetous and they mocked him So consonant were these collections to his orthodoxall conceipt of faith that they whose workes goe in his name consort with him in like passages as they do in that maine ground of religion the nature of faith A Christian he is not truly called saith the author of the twelue abuses that is not conformable to Christ in conuersation And hee that left vs the learned and religious treatise of twofold martyrdome vniuersally auoucheth whosoeuer saith with his mouth I beleeue in one God and serues couetuousnesse lust or luxury lies to himselfe contradicts himselfe in this profession And is it possible for any without beliefe in one God truely to beleeue in Christ or to be truely called a Christian without beliefe in Christ That the former bolt was shot by blind men which could not see where it would light it further perswades me in that it can hit none more fully then it doth Gregory the greate sometimes Pope both in the fall and at the rebound For he makes correspondency betweene profession and conuersation the true property of faith And least any sophister should except this might agree not to all true faith though to such alone or to true liue faith not to faith onely dead as to be seene in arts is proper to men yet not to all but to the learned onely he expresly tearmes such as deny in deeds what they confesse in words false belieuers yet as the belieuer is such is his faith the one being false the other cannot possibly be true Nor would Saint Gregory haue thought it any slaunder to denie false belieuers the title of true Christians Or haue we the warrant of Fathers only to secure vs from the former curse albeit we teach not indefinitely that a man without liuely faith is no Christian Doth not the Scripture say the same yes All are not Israell that are called Israell but such as doe the workes of Abraham they are the children of Abraham For hee is not a Iew which is one outwardly in the flesh but he is a Iew which is one inwardly a Confessor in deeds not meerely in name one circumcised in heart for circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Is the Gospell more indulgent to hypocrisie then the Law Is it so much more addicted to the letter which killeth then to the spirit of life that a faith as dead as Iewish ceremonies should be more effectuall to make a Christian then outward circumcision to make a Iew Or what doth the Councell meane by a Christian a dead man or one aliue in Christ one in whom Christ is not yet fully fashioned but ready to conceiue life This had beene more tollerable But one they meane which had life and hath lost it one as improperly tearmed a member of Christ as the body called a Man after the spirit is departed from it 13 Of these and many like inconueniences which no man though of the acutest wit and most audacious vnderstanding liuing durst in an indifferent auditory maintaine against any ordinary Artist that had the leasure for to stretch them had the Trent Fathers beene aware happily they would haue beene more sparing in their curses But this strange aduantage Romish Prelates haue of ours and all the world besides that be they in matters of learning and religion neuer so blinde or out of their blindnesse so bold as to runne headlong against the Analogie of faith all rules of Philosophy morall or naturall Grammar or whatsoeuer else can be named yet shall they neuer want store of excellent wits but mercenary consciences which like some people of the old world Aethiopians or Aegiptians I now remember not but more deuout and apt to supererogate will be content to put out not the right eye of nature onely but that other of art least the rarity of the spectacle might make then superiours seeme either monstrous or deformed What artist is there with vs who to be araied in scarlet to haue retinue fare reuenewes and whatsoeuer else correspondent or befitting a Cardinals state would but for some few houres aduenture to haue his face so deepely died with shame as needes it must be though armed with all the furniture of Art and Nature if in an audience not kept vnder by tyrannicall and seruile awe either for speaking what he thinkes or thinking ought becomes a free man in Christ he should mainetaine such base shuffling apologies as Valentian and Bellarmine haue made for the former illiterate decree which sought to couer one absurdity in speech with * two impious ouersights in religion but as probable The Apology before alleaged was That faith might be true though dead as a body though depriued of life is a true body a carkasse rather no body organicall or apt to be informed in the sensitiue soule though really present No more doth this faith whereof they speake containe life or grace potentially in it both must be created a new ere the party in whom it is found be a true member of Christs mysticall body For such is the nature of that faith which the Romane Catholike makes the ground of his best hopes that a Friers hood though vnlined would doe his bodie more good in his sickenesse then it can doe his soule at the houre of
present danger or disagrace as not odious in the worlds sight And many scattered delights meeting in one like a multitude of broad shallow streames falling into one deepe narrow channell carry the soule with least interruption of speedy passage into the bottomlesse gulfe Vnited force is alwaies strongest and for this reason it is oft harder to renounce one sinne wherein wee delight much then a great manie we equally affect Freedome from manie vsually breeds secret presumption or indulgence to our delight in some one or few and indulgence bringeth forth hardnesse of heart Of if the worldly wise-man can curbe all his desires from bursting out into knowne euils this aboundantly contents him but so doth it not his God vnto whom this permanent luke-warme ciuill temper symbolizing onely with true religion in abstinence from actuall euill not in feruency of deuotion is more abhominable then the distemperature of publicanes and open sinners accompanied vsually with most vices yet not so firmely wedded vnto any but discouerie of their filthinesse may induce them to be diuorced from all It is much worse to be at the verie entrie into the kings banquet and retire or not goe in than to stay at home and pretend excuses A chaste infidell sayth S. Augustine is not onely lesse prayse-worthy than an incontinent belieuer in that hee is continent without beliefe but rather lyable to greater reproofe in that being continent hee doth not belieue 7. Of such vniformity in practising dueties expresly taught by the rule of faith as hitherto hath beene prosecuted is that most true which the moderne Romanist in no point destitute of one ape tricke or other to mocke God and man with a counterfait shape of true religion misapplies to curious points of speculation bearing men in hand that if they belieue not euerie point of faith alike they belieue none aright Whence many things they teach as necessarie to saluation being intricate and impossible to be conceiued with such euidence or probabilitie as may ground certaintie of faith seely soules are brought to distrust the perspicuitie of scriptures and to repose that confidence in their instructers which they should doe in Gods word and so for feare least they should haue no faith but by belieuing as the Church doth they belieue the Church only not God nor any article of faith as was deliuered in the former booke Nor can their workes if conceiued or begotten by the booke or Iesuiticall rules of life be euer acceptable in Gods sight because not inspired by true and liuely faith vniformely spreading it selfe throughout all their faculties cherishing and strengthening them as the Sunne doth plants to bring forth fruite To speculatiue points or our Assent vnto diuine reuelations as true the former rule is onely then appliable when wilfull contempt or indulgence to our owne affections doth blinde our vnderstanding He that vpon such motiues doubts of any principall article or disâ—ents from it rightly belieueth none but if for want either of naturall capacity or particular illumination of Gods spirit hee cannot so firmely Assent vnto some principall truth as others doe to whome they are more fully reuealed so hee demeane himselfe during the time of his dissent or doubt according to that measure of knowledge God hath giuen him his faith may be sincere and sound though not so farre spread as it is in other men 8. But some better minded perhaps will here demaund how farre this vniformity in practise is to be extended as whether a man may not be more prone to one sinne then another or more apt to conforme his will and desires vnto Gods wil in some points of his seruice then in others without preiudice to the sincerity or liueli-hood of his faith If this pronenesse to euill and negligence in good proceed from strength of naturall inclination or long custome his relapse into the one or holding off from the other doth not disproue his obedience in those points wherin faith hath gotten full conquest ouer his desires if his inclinations to his beloued or bewitching sins proportionably decrease or wane as his zeale or deuotion in the points of duty are augmented But euery member of the old man must be mortified ere our faith be euery way such as that whereby the Iust doe liue The manner of whose life by Faith is now necessarily to be discussed more fully then in these present meditations was intended least from some passages in the former discourses the vnobseruant Reader happily suspect the difference betwixt vs and the Romish Church in this controuersie to be but small or to consist rather in words than in substance especially if works be so necessarily included as wee suppose in that faith which iustifies Nor seems it easie to reiect our aduersaries form of doctrine without some preiudice to Saint Iames in whose tearmes their assertions for the most part are conceiued This last preiudice notvvithstanding first remooued wee are to manifest their dissent from vs and from the forme of wholsome doctrine which Gods Word prescribes to bee as great in this question as in anie For admitting their Faith vvere sound and their workes which is before refuted liuely they vtterly inuert the right vse of both and by artificiall sleights or tricks of wit not discouerable by euery eye drawe poore soules from CHRIST the onely end of the Lawe as well morall as ceremonial the sole load starre of Faith and all other sanctifying graces CHAP. VI. Of difficulties arising from the former discourses in the Protestants doctrine of Iustification by faith without workes That faith is as immediately apt to do good vvorkes of euery kinde as to iustifie Of the diuers acceptions of iustification That the iustification by workes mentioned by Saint Iames is presupposed as subordinate to Saint Paules iustification by faith without workes The true reconcilement of these two Apostles contrarie speeches in appearance from the contrarietie of their seuer all ends or intentions 1. SAint Paul as is declared at large before includes workes in faith which Saint Iames takes as hee found it in vnfruitfull hearers destitute of good workes This difference notwithstanding alone considered doth no way salue but rather remooue the seeming contradiction between the one auouching and the other disclaiming iustification by faith without workes and cause it wholy to settle in Saint Pauls assertion or in the doctrine of Protestants thence deriued For whether iustified we be by workes and faith as Saint Iames expresly speakes or by a working saith as Saint Paul implies this faith workes such righteousnes as Saint Iames requires not in others but in our selues Seeing then both faith and the righteousnesse it workes are inherent in vs how are we not iustified by inherent righteousnes if iustified by such a working faith as Saint Pauls commaunds and we haue hitherto described This which we conceiue by way of doubt our Sauiours doctrine seemes to put out of all controuersie Except your righteousnesse exceed the righteousnesse of
helping and nourishing the poore For when Zacheus said Loe the one halfe of my goods I giue to the poore and if I haue defrauded any man I restore it fourefold Iesus answered and said This day is saluation come to this house was much as this man also is the sonne of Abraham For if Abrahams belieuing God were reputed vnto him for righteousnesse he likewise that giues almes according to Gods commandement belieues God and he that hath the truth of faith retaines the feare of God and he that retaines the feare of God hath God in his thoughts whiles he shewes compassion to the poore Therefore he workes because he belieues because he knowes all the word of God fore tels is true that the sacred scripture cannot lie that vnfruitfull trees i men barren of good workes must be cut downe and cast into the fire but the mercifull shall be called vnto the heauenly kingdome And in another place he cals such as are fruitfull in works faithfull denying this title to the vnfruitfull and barren If ye haue not beene faithfull in the vnrighteous Mammon who will commit the true riches to your trust And if ye haue not beene faithfull in that which is another mans who will giue you that which is your owne Saluianus * words here inserted in the margine imports no lesse 3. If the workes required by Saint Iames be not truely good without presupposall of saith nor iustification possible without presupposall of such workes the more opperatiue wee make Saint Pauls faith the more we rather draw then loose this former knot whose solution in this respect must be sought by vnfolding the diuerse acceptions of iustification Sometimes then it imports the decree or purpose of God to iustifie sinfull men as whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified About iustification in this sence there either is or neede to be no controuersie at least none pertinent to our present purpose But as God decreed before all times to create man yet did not create him vntill time had numbred sixe daies so although his purpose was from eternity to iustifie or absolue vs from our sinnes yet actually he doth not iustifie or absolue vs before we haue actuall being nor doth he iustifie all that haue such being but those onely which haue the seales or pledges of his calling of which whosoeuer are partakers are in a secondarie sence accompted iustified How shall we â—aith the Apostle that are dead to sin liue yet therein Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptised into his death wee are buried then with him by baptisme into his death All persons baptized may be accounted iustified in the same sence they are dead to sinne and dead all such are to sinne not really or actually but by profession in as much as by receiuing this outward seale of Gods couenant or other like pledges of his fauour they binde themselues to abrogate the soueraigntie of sinne in their mortall bodies and to giue their members weapons of righteousnesse vnto God Thus when the Apostle speakes indefinitely of all their saluation or iustification to whom he writes his meaning can be no other then this that all of them haue receiued vndoubted pledges of Gods mercy and neede doubt of iustification actuall or finall absolution so they walke worthy of their calling Their error whose rectification Saint Iames sought did consist in holding these outward seales or conspicuous tokens of Gods fauour whereby their Assent vnto his promises as true was confirmed sufficient to finall approbation or admission into the inheritance of Saints albeit they did not consent vnto euery part of the Law as good in the practise Concerning iustification thus taken there is at this day little or no controuersie vnlesle betweene the spirit and the flesh or betweene our owne conscience and Sathan who still labours to perswade vs this kinde of iustification might suffice Thirdly in as much as God decreed to iustifie man by faith which euen in such as are saued by it is not ordinarily perfected in a moment we are said sometimes to be iustified when the first seeds of that faith which by taking firme roote by fructification or perfection added by the immediate hand of God becomes saluificall are first sowne in our hearts Hee that hath but a resolution for the present syncere though variable to walke in all the waies of his God is in scripture often instiled iust or righteous and may by this resolution or purpose be truely said iustified in the sight of God not absolutely but in respect of opposite prophanenesse or expresse dissimulation If the righteous saith the Lord vnto his Prophet turne away from his righteousnesse and commit iniquities in his transgression that he committed and in his finne that hee hath sinned in them he shall die And againe The righteousnesse of the righteous shall not deliuer him in the day of transgression c. when I shall say vnto the righteous that he shall surely liue if hee trust to his owne righteousnesse and commit iniquitie all his righteousnesse shall be no more remembred but for his iniquitie that he hath committed he shall die for the same And vnto such as are here specified though not vnto such alone that speech of Saint Iohn is litterally appliable Qui iustus est iustificetur adhuc he that is righteous let him be righteous stil or more iustified Nor can that other of S. Paul be restrained to those that haue attained sauing faith or final absolution The hearers of the law are not righteous before God but the doers of the Law shall be instified That is God doth approue their deeds so farre as they are consonant to his law and accounts the syncere practise of morall dueries whereunto light of nature did leade the Gentiles much better then the outward obseruance of legall ceremonies or sabhatarian delight in hearing Thou art not farre from the kingdome of God saith our Sauiour to him that that had discreetely acknowledged this truth to loue the Lord withall the heart and with all the vnderstanding and withall the soule and withall the strength and to loue his neighbour as himselfe is more then all burnt offerings and sacrifices Now if by such workes as the heathen or auditors of the Law not yet sanctified often practised much more by those workes which accompany true and liuely faith we may in a higher degree of the same sence be accounted iustified that is approueable in the sight of God or passiuely capable of a finall absolution or effectuall iustification And this was all Saint Iames meant in that assertion Yee see then how that a man of workes is iustified and not of faith onely which words are but equiualent to the like precedent what auaileth it my brethren though a man say he hath faith when he hath no workes
Of Bellarmine therefore we demaund why Saint Paul should instance in Abraham his purpose being as he and all his fellowes agree onely to shew that the first iustification is not attained by workes but by faith For inferring this conclusion the iustification of Rahab had beene more sit for in Saint Pauls dialect shee receiued the messengers by faith being as Bellarmine graunts destitute of all grace before But thus he answeres As Paul when he spake of the first iustification brought the example of Abraham which belonged to the second to prooue a maiori that no vniust man is iustified by workes without faith seeing iust Abraham was not made more iust by works without faith so Saint Iames when he spake of the second iustification where by a iust man becomes more iust brought in the example of Rahab which was per tinent to the first iustification where by an impious or vnregenerate man becomes iust to shew a maiori that a iust man is made more iust by workes and not of faith onely seeing Rahab of an harlot was made iust by workes not by faith onely For it is very probable shee was not onely an harlot but an infidell before such time as shee receiued the messengers but from that time to haue beleeued in God as being prepared to iustification by that worke of mercy yet so as that good worke done by faith was not simply meritorious of iustification but imperfectly and by way of congruity 5. Surely this Authors ill will vnto vs was greater then either the loue or reuerence he bare vnto Saint Paul vpon whose words least they should seeme to fauour our cause too much he labours to foster a meaning as ridieulous as thwart and contradictory to his purpose as the Diuell himselfe could haue deuised howbeit to acquit himselfe from suspition of partialitie or particular spleene against Saint Paul he spares not to father a sence and meaning altogether as foolish vpon Saint Iames as if the like palpable abuse offered to him had beene a satisfaction sufficient for the wrong done to his fellow Apostle The reader in the meane time cannot but hence take notice vnto what miserable plunges our aduersaries in this point are put when the sonnes are thus enforced violently to sumble against their mother fallen by dashing against the stone of offence to men Iewishly minded but the onely sure foundation of life to such as seek saluation aright as also how one absurditie suffered to passe by publicke authority imboldens inferiors to forge licences for a thousand The Trent Councell ignorant of any better hath giuen faire hints vnto her children for reconciling the former seeming contradiction betwixt S. Paul and Saint Iames as they expresly doe That S. Paul when hee affirmes we are iustified freely by faith without workes must be vnderstood of the first iustification whereby wee receiue grace without any worth or merit precedent S. Iames when he affirmes we are iustified by workes and not by faith alone implies the increment of grace or righteousnesse in the godly But what had Saint Iames to doe with this second iustification when as the parties whom he proposed to refute had altogether erred from the first Did hee intend they should accumulate iustifications as we doe degrees in schooles and be twise iustifyed at once Suppose hee did yet must the second iustifycation go in order before the first Or admitting hee spake ambiguously or indeterminately of both and authorized the Church when any controuersie should arise to dispose of his voice for either as shee pleased yet what instance could worse be fit the second iustifycation whereto the Romish Church applies his meaning then Rahab who til that time as Bellarmine grants was not onely an infidell but an harlot and therefore an impious person destitute of grace and if she were iustifyed or obtained the grace of iustifycation by this work done in faith without grace as the same writer glosses vppon this text how shal we reconcile him to the Romish church which hath peremptorily determined that the grace of iustifycation is not obtained by workes and to this purpose cites that of Paul If it bee grace then is it not of workes otherwise grace should be no grace Vnto this difficulty which thus diuides the tongs of Babell our answere is casie and consonant to the perpetuall voice of Gods spirit Rahab was iustified according to Saint Iames his minde this is presumed as iust or iustifiable as well by workes as by faith because her workes were a necessarie part of that inhere â—t righteousnesse which must be in euerie one that liues by faith for though wee liue by faith onely yet onely the Iust so liue This no way contradicts Saint Paul because she did not seeke saluation by workes but did therefore worke that shee might lay sure hold on Gods promises onely by faith which is alwaies as vnable or vnapt to iustifie to sue for grace or apprehend Gods mercies aright as it is to work when occasion is offered More repugnant is this distinction of iustification first and second to Saint Pauls minde or purpose or suppose though he did not entend or acknowledge it his discourse notwithstanding might admit of it there is lesse reason why his words should be retracted as Bellarmine doth to the first iustification then why those words of S. Iames of works a man is iustified and not of faith onely should be extended to the second or if Pauls might in part be appliable to it Dauid and Abraham which he makes the maine ground of his dispute are the most vnfit instances that could haue been chosen in all the Scriptures Abraham our aduersaries grant was iust before his beliefe of that promise which was imputed to his for righteousnes yet then reiustified not by workes though not without faith as Bellarmine minceth but by faith without workes as the Apostle strongly and peremptorily inferres For to belieue Gods promises concerning the birth of Isaac was the sole act of Faith yet by this act was Abraham iustified not the first time as Bellarmine grants Wherefore Faith without workes did iustifie him the second time vnlesse hee take iustification otherwise then S. Paul there doth And if this verie same Scripture which sayth Abraham belieued God concerning Isaacs birth and it was imputed vnto him for righteousnesse were as Saint Iames auoucheth againe fulfilled in the offering of Isaac he was iustified the third time onely by belieuing God not by his worke neuer accomplished if wee take beliefe and iustification in the same sence the holy spirit by the mouth of Paul doth in the Epistles to the Hebrewes and the Romans Though to offer vp Isaac in sacrifice were a work yet did Abraham offer him onely by faith because faith onely impelled him to this worke yea by the very same act of Faith which had beene imputed to him for righteousnesse Hee considered sayth S. Paul that God was able to raise him vp euen from
shall be giuen c. § 3 c 5. p 1. Verse 19 When one heareth the word of the Kingdome and vnderstandeth it not c. ibidem Cha. 18 Verse 15 If thy brother trespasse against thee goe and tell him his fault betweene thee and him c. § 2. c 2. p 9. Cha. 23 Verse 23 Woe be vnto you Scribes and Pharises Hypocrites for ye tith the mint and the rew and all manner of hearbes c. § 1. c 10 p 5. Cha. 25 Verse 44 Lord when saw we thee naked or an hungred c. § 2. c 3 p 5. MARKE Cha. 8 Verse 3 What doth it aduantage a man to winne the whole world and to loose his owne soule § 3. c 7. p 3. Cha. 10 Verse 17 Master what shall I doe that I may possesse eternall life § 3. c 6 p 3. Verse 23 How hardly doe they which haue riches enter into the kingdome of Heauen ibidem Verse 29 Verily I say vnto you there is no man that hath left house or brethren for my Names sake c. § 3. c 8. p. 5. Cha. 12 Verse 33 Thou art not farre from the Kingdome of God § 2. c 6. p 3. Cha. 13 Verse 13 Yee shall bee hated of all men for my Names sake § 3 c 3. p 4. Cha. 16 Verse 17 These signes shall follow them that beleeue In my name shall they cast out diuels they shall speake with new tongues c. § 1 c 11. p 5 LVKE Cha. 5 Verse 39 No man that drinketh old wine straightway desireth new c. § 1. c ◠p 2. Cha. 6 Verse 22 Blessed are ye when men hate you and separate you c. § 3. c 7 p. 5. Cha. 8 Verse 15 That which fell in good ground are they which with an honest and good heart c. § 3. c 8. par Cha. 12 Verse 33 Prouide your selues bagges which wax not olde c. § 3. c 8 p 6. Verse 48 To whom much is giuen of him much shall be required § 3. c 4 p. 3. Cha. 14 Verse 8 9 When thou art bidden of any man to a wedding c. § 3. c 7 p 1. Verse 12 13 When thou makest a dinner or a supper c. § 2. c 2. p 8 Verse 33 Whosoeuer denieth not himselfe and for saketh all he cannot be my Disciple § ◠c 3. p 5. Cha. 18. Verse 14 Euery one that exalteth himselfe shall bee brought low § 1 c 10. p ◠§ 3. c 7. p 1 Cha. 21 Verse 36 Watch therefore and pray alwaies c. § 2 c 9. p 4. IOHN Cha. 2 Verse 24 Many when they saw his miracles beleeued in him c. § 1. c. 11. p 1. Cha. 3 Verse 15 VVhosoeuer beleeueth in him shall not perish but haue euerlasting life § 1. c 8. p 7. Cha. 4. Verse 34 It is my meate and drinke to doe my fathers will and finish his worke § 1. c 10. p 1. Cha. 5 Verse 44 How can yee beleeue which receiue honour one of another c. § 1. c 11. p 1. Verse 46 Had you belieued Moses you would haue belieued mee c. § 2. c 3. p 2. Cha. 6 Verse 14 Of a truth this is that Prophet which should come c. § 2. c 1 p. 5. Cha. 7 Verse 38 Hee that belieueth in mee as the Scripture hath said out of his belly c. § 1. c 11. p ◠Cha. 8 Verse 34 VVhosoeuer committeth sinne is the seruant of sinne c. § 2. ◠8 p ◠Verse 39 40 If yee were Abrahams children yee would doe the workes of Abraham § 2. c 6. p 2. Verse 44 You are of your father the diuell and the lusts of your father you will fulfill § 2. c 3. p 2 § 2. c. 8 p 6. Cha. 11 Verse 25 26 I am the resurrection and the life hee that beleeueth in mee c. Sect. 1. c. 7 p 4. Cha. 12 Verse 32 Euen amongst the Rulers many beleeued in him Sect. 1. cha 11. par 1. Cha. 14 Verse 21 Hee that hath Christs commaundements and keepeth them c. Sect. 1. c 8. p 7. Cha. 17 Verse 3 This is life eternall that they may know thee the onely true God c. ibid. ACTS Cha. 7 Verse 5 God gaue Abraham none inheritance c. Sect. 1 c. 7. p. 4. Verse 51 Ye stiffenecked and of vncircumcised hearts c. Sect. 2. c 3. par 2. Cha. 20 Verse 35 It is more blessed to giue then to receiue Sect. 2 c. 4. p 2. Cha. 24 Verse 25 VVhen Paul preached of righteousnes Felix trembled c. Sect. 1. c 6 p. 12. ROMANES Cha. 1 Verse 16 The Gospell of Christ is the power of God vnto saluation to euery one that beleeueth Sect. 1 c. 11. p 9. Cha. 2 Verse 13 The hearers of the law are not righteous before God c. Sect. 2 c. ◠p 3. Verse 28 He is not a Iew which is one outwardly c. Sect. 1. chap 11 par 9. Cha. 3 Verse 3 The faith of God cannot be without effect Sect. 1 c 10. p. 3. Verse 23 There is no difference all haue sinned c. Sect 2. c 6. p 5. Verse 28 Therefore we conclude that a man is iustified by faith c. ibidem Cha. 4 Verse 3 Abraham beleeued God and it was counted vnto him for righteousnes ibidem p. 4 Verse 5 6 To him that worketh not but beleeueth in him c. ibidem par 6. Cha. 5 Verse 1 Being iustified by faith we haue peace with God c Sect. 1. c. 1◠par 2. Cha. 6 Verse 2 3 How shall we that are dead to sinne liue yet therein c. Sect. ◠c. 6. p. 2 Cha. 7 Verse 18 To will is present with me but I find no meanes to performe that which is good Sect. 1. c 6. p 5. Cha. 8 Verse 30 Whom he predestinated them also he called and whom hee called them also he iustified Sect. 2 c 6 p 3 Cha. 9 Verse 6 All are not Israell that are called Israell Sect 1 c 11 p 12. Cha. 10 Verse 10 With the heart man beleeueth vnto righteousnesse Sect. 2. chap. 5 par 1. Cha. 13 Verse 10 Owe nothing vnto any man but loue Sect 2 c 4. p 2. 1. CORINTHIANS Cha. 9 Verse 9 God is faithfull by whom wee are called vnto the fellowship of his sonne Christ Iesus c. Sect. 1. c 10. p 3 Cha. 12 Verse 31 Couet ye earnestly the gifts c. Sect. 1 c 11. p. 6. Cha. 13 Verse 1 2 Though I speake with the tongues of men and Angels c. ibid. p 4. 17. 2. CORINTHIANS Cha. 5 Verse 21 Hee hath made him to be sinne for vs which knew no sinne c. Sect. 2. c. 7. p. 6. GALATHIANS Cha. 3 Verse 7 Such as doe the workes of Abraham they are the children of Abraham Sect. 1. c 11. p 12. Sect. 2. c. 6. p. 2 EPHESIANS Cha. 5 Verse 18 Be not drunke with wine wherein is excesse c.
differences or properties of apprehension or representation what any of them besides such clearenes or perspicuity as satiates the passiue capacity of the apprehensiue faculty should conferre vnto the certainty of knowledge or assent thence resulting is inexplicable Euen the most acute amongst the Schoolemen whiles they seeke to cleere this doubt doe but faulter or tautologize or finally confound the strength of adhaerence which ariseth from the worth or amiablenesse of the obiect with the certainty of perswasion or credence which is the proper consequent of cleerenesse in apprehension or representation 2. If it be replied that the certaintie of our beliefe depends vpon the authorities of the teacher the doubt still prosecutes the solution For either must our apprehension of his skill and fidelity be cleere and euident or else our perswasion of it remaines vncertaine and our beliefe at the best but conditionally certaine Notwithstanding it hath beene generally held in the schooles that faith is no euident assent because of obiects not euident or apparent vnto which tenent we did thus farre in the beginning of this worke subscribe that it was not directly euident which opinion whether it be true of all or of some principall obiects of our faith or how farre of any we are now further to discusse 3. The Romanist exacts a certaintie of Assent in the belieuer more exact then demonstratiue sciences affoord and yet makes diuine reuelations not onely not euident but ineuident and obscure the method of faith euen a labyrinth of obscurities And for ought I can perceiue this obscurity in respect of euery Article is a like to all euen whiles the Assent becomes most certaine and infallible Yet questionlesse whether the immediate ground of our Assent be euidence of truth in the obiect or some inferiour degree of distinct apprehension approaching thereto the growth of certainety in the perswasion is alwaies turbulent and preposterous vnlesse the apprehension of truth in the obiect growe more and more perspicuous and so come nearer and nearer to the nature of euidence properly so called Euery degree of certainty we get in beliefe not thus grounded is but a step to sorcery For what is the Sorcerers fault but that he belieues those things most firmly of whose truth he can haue no distinct apprehensions but some pretences of warrant from the authority of scriptures or practices of holy men therein recorded This grosse error in compounding faith of obscurity and exact certainty is one especiall roote of popery in graine as els where I am to shew And this certainty of perswasion which they thus enforce vpon themselues without proportionall encrease of euidence or perspicuity apprehended in the obiect hath the same proportion to liuely faith that stubborne foole-hardinesse vnto true valour Few of Iesuiticall instruction but are as aduenturous as most of Gods Saints haue beene were the causes they manage as good their motiues to vndertake them as euidently warrantable or their intensions as sincerely sound But the Iesuite or his Catechist nursing a conceit of obscurity in the obiect of beliefe to ground a title vnto merite for what reward were it worth to belieue an euident truth out of the stubbornenesse of his forced perswasions or violent certainty meeting with this vaile of darkenesse wherewith he purposely hoodwinks himselfe runnes vpon any mischiefe his Superiors shall designe him vnto as stoutly and boldly as blind Bayard rusheth into the battell which way hee should goe he sees not he cares not saue onely as his Rider spurs him or rather as the diuell driues him destitute of cleere ayme by the word of God he desperately flies like an instrument of battery whither his liuing rule of faith shall leuell him though it be to ruinate the state wherein hee was borne or ouerthrow that Church which gaue him Christendome 4. But a great deale more easie it is to discerne the grossenes of error come to full growth then to discouer the first roote whence it springs or assigne the originall breach betwixt it and truth commonly vnited in the same trunke like the two opposite branches of Pithagoras letter As much as in reason can be required of vs will be to guesse or giue aime as our custome is grosso modo leauing the exact designation of that Mathematicall point or angle wherein truth and error in this present busines are first diuided vnto more accurate eye-sights Seeing Euidence besides cleerenes or perspicuity directly and formally included in it prime and natiue signification collaterally drawes with it a conceit of such plenary comprehension of the obiect knowne as fully satiates our desire of its knowledge for euident wee hardly accompt that knowledge which leaues the apprehensiue faculty capable of further or better information then it already hath from the particulars which we desire to know In the first place it may be questioned whether that apprehension we haue in this life of obiects supernaturall though neuer comming to such full growth as may deserue the title of euidence may not ground a greater certainty thē that we haue of things les certain or credible in themselues yet euidently apprehended or rather exactly comprehended according to the ful measure of that certainty or credibility they haue For if certainty of Assent amount proportionably to the degrees of credibilitie inherent in the obiect distinctly apprehended by vs that Assent whose euidence is defectiue or imperfect in respect of its proper obiect containing as is supposed almost innumerable degrees of Veracity Certainty or Credibilitie may be more certa ne then the most exact and euident knowledge that can bee had of other matters the full measure of whose internall certainty or veracity containes fewer degrees then wee did apprehend in the former Of this assertion there could be no doubt were the apprehension of seuerall degrees in both a like cleere and distinct whence of such as hold the euidence of our Assent vnto reuelations diuine to be lesse then that wee giue to humane sciences many perhaps meane no more then this that the apprehension we haue of them in this life is for euidence very imperfect in respect of that which may bee had of them in the life to come whereas the euidence of some scientificall principles or conclusions mathematicall especially is already as great as it possibly can be ◠Thus some opinions seeming contrary may perchance bee reconciled with this distinction our assent to the truth of reuelations diuine is lesse then that we giue to conclusions in humane sciences if we compare either euidence as it is found in vs with the capacity of its proper obiect yet altogether as great if we compare the seuerall qualities or degrees of euidences onely betwixt themselues As 8 while it is compared with 7 is a greater number because consisting of more vnities yet the Octonary number applied to nine is lesse then the Septenary applied to seauen materiall numerables Or to illustrate our purpose by a comparison
can the faith saue him The conclusion intended in both places as in that whole discourse was no more but thus No man may presume hee is already in the state of iustification or saluation vnlesse hee finde himselfe vnpartially deuoted vnto good workes of euery kinde Or albeit his faith haue once or twice shewed it selfe by his workes or readinesse to doe ods will he must not here let vp his rest or rely on what is past Abraham had obeyed Gods will once in leauing his fathers house and againe in cancelling his owne resolution for making his seruant his heire vpon Gods promise to make his seed like the starres of heauen his beliefe hereof was accounted to him for righteousnesse But did he thus iustified by faith cease to work No his faith by working became more perfect and improued his former approbation of being reputed righteous so farre as to be thenceforth called the friend of God And this was written for our instruction vt qui iustus est iustificetur adhuc that euery one which hath attained to morall hope of saluation should make his election sure by practise of such workes as perfect faith and enapt it for sure reliance on Gods promises Did Saint Paul then euer affirme that a man could be saued or iustified without such workes No he alwaies supposed them as a qualification most necessary in the party which expected finall absolution or benefit of Gods generall pardon In what sence then doth he say we are iustified by faith not by workes Not by workes ceremoniall Not by such as were the best that Abraham or Dauid euer did The forme of Salomons interrogation who can say I haue made mine heart cleane I am cleane from my sinne upposeth his father could neuer haue truely auouched thus much yea Dauid himselfe euen in his best daies and purest thoughts vnfainedly disclaimes all such purity or perfection as this briefe demaund to reserue others and the full handling of this to their proper place is for the present proofe sufficient k Who can vnderstand his faults cleanseme from my secret sinnes This assures vs there is another acception of iustification yet behind most frequent with Saint Paul to wit the actuall sentence of the iudge acquitting or absoluing or for finall absolution or actuall acquittance of the parties so qualified as Saint Iames requires And as we are not capable of Gods promises of eternall life or happinesse without workes and yet we apprehend them not by workes but by faith so this finall sentence of ioy and comfort is apprehended by faith alone although so truely apprehended it cannot be by parties destitute of workes nor doe we onely by faith alone apprehend the truth or deriue the benefit of diuine promises to our selues but by it alone though accompanied with all other sanctifying graces and attended with the whole traine of workes morall or ceremoniall we expect and pray the promises may be fulfilled not for our sakes or for any righteousnesse we haue in vs or can hope for in this life but only for the merits of CHRIST by his sole mediation and intercession 4. The seeming contradiction betweene these two great Apostles is hence easily and cleerely thus dissolued Saint Iames affirming we are iustified by workes and not by faith alone speakes of the passiue qualification in the subiect or party to be iustified or made capable of absolute approbation or finall absolution this qualification supposed Saint Paul speakes of the application of the sentence or of the ground of our plea for absolution the one by his doctrine must be conceiued and the other sought for onely by saith the immediate and onelie cause of both he still contends not to be in vs but without vs and for this reason when hee affirmes that wee are iustified by faith alone he considers not faith as it is part of our qualification inherent or the foundation of other graces but as it includes the correlatiue tearme or immediate cause of iustification wherunto it alone hath peculiar reference or continuall aspect This is that which in other tearmes some haue deliuered fides iustificat relatiue non effectiue aut formaliter faith iustifies relatiuely not formally or by way of merit or efficiency To this purpose he alleageth the Prophets testimony the iust shall liue by his faith Faith then makes him iust and iustifies him in that sence Saint Iames meant as it is operatiue but he liues by it as it vnites him to the Lord of life yea by it alone in as much as by it alone not by it and other parts of grace as ioint supporters he trusts in Gods mercies offered in CHRIST wholly relying on them not partly on them and partly on righteousnesse inherent That the Prophet in faith included this confidence and reliance vpon Gods mercies in CHRIST was a point vnto the iudicious Sasbout so cleere that if the Apostle in the first to the Romanes had otherwise taken it he knew not how they could be reconciled That so much imports in the tenth and eleuenth to the Hebrewes is euident and will so appeare from the very proposall of his speeches Cast not away therefore your confidence which hath great recompence of reward For ye haue need of patience that after ye haue done the will of God ye might receiue the promise For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him But we are not of them who draw backe vnto perdition but of them that beleeue to the sauing of the soule That Paul wheresoeuer he attributes iustificaion to faith alone alwaies includes the principall obiect of true faith as the sole immediate cause whereby of men iustifiable because actually partakers of Gods graces we become actually iustified or absolued his coment vpon these words of Moses Abraham beleeued God and it was counted vnto him for righteousnesse doth put it out of controuersie Was it therefore such righteousnesse as deserued absolution or reward Rather rewarded as such by gracious acceptance as is there implied Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not to the loiterer or idle person No to him that faithfully workes as Abraham did and yet seekes saluation onely by firme beleefe in him which iustifies the vngodly his faith or rather his faith thus set vpon it proper obiects is imputed to him for righteousnesses But the Iesuite demaunds when is it thus imputed After grace infused or whiles it remaines inherent or at the first infusion only Not after grace infused by which in his diuinitie he ceaseth to be impious Was Abraham then destitute of inherent grace before he belieued the promise concerning Isaac Sosome Romanists consequently to their Churches erroneous interpretation of scripture haue auouched whom Bellarmine dares not follow