workes and faith are two Coordinate causes by their ioynt-force-working our Iustification but the Apostle vtterly excludes Faith onely from Iustification and attributes it wholy vnto workes For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith onely he vnderstands faith alone that faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. alone solitary by itselfe without workes And such a dead faith whereof these hypocrites boasted S. Iames excludes wholly from justifying of a man I say then that he is not iustified by faith onely but that he is iustified by workes That is a working faith that is fruitfull in Obedience The Apostle goes forward from the Example of Abraham vnto that of Rahab verse 25. Likewise was not Rahab the Harlot iustified by workes That is in the same manner as Abraham so also Rahab was iustified by a working saith Which appeared to be so by that which shee did when she receaued the messengers entertained the two spies which were sent to search the land lodged them in her house without discouering them And when by accident they were made knowne hid them secretly vpon the roofe and afterwards sent them out another way conveied them away priuily not by the vsuall but by another way that is through the window letting them downe ouer the wall by a Cord as the story hath it Ios. 2. In this dangerous enterprise wherein this weake woman ventured her life in succouring the Enemies of her King and Country it appeares plainly that she had a strong and liuely Faith in the God of Israel and that the confession which she made with her mouth to the spies The Lord your God he is the God in Heauen aboue and in the Earth beneath Iosh. 2. 11. proceeded from a truely beleeuing heart insomuch as her words were made good by works that followed them Wherefore the Apostle iustly parallels these 2 examples of Abraham offering his sonne and Rahab in the kind vsage of the Spies because both those facts were singular trialls of a liuely faith which was able in that sorte to ouercome what was hardest to be conquered viz. Naturall affection In Abraham both fatherly affection to the life of a deere and only sonne and in Rahab the Naturall loue to ones Country and a mans owne Life did all stoope and giue way when once true Faith commands Obedience Here againe our adversaries trouble themselues and the Text with needlesse speculations telling vs that now the Apostle hath altered his cliffe and gone from the second Iustification in Abrahams example to the first Iustification in this of Rahab That Rahab was conuerted at this time of receauing the spies being made a beleeuer of an infidell a good woeman of a bad That she by this good worke did expiate her former sinnes and merited the grace and fauour of God notwithstanding that she committed a venial sinne in handling of the businesse telling a downe-right lie which though she should not haue done yet it hindred not the meritoriousnes of the worke with such other fond imaginations peruerting the simplicity of the Trueth But first they are not agreed among themselues whether the Apostle doe in that sort shift from one Iustification to another Bellarmine affirmes it and many moe But others deny it as may be seene in Lorinus his exposition of the. 21. v. of this Chapter And were they agreed vpon it sure I am they should disagree from the Apostle who makes this second instance of the same nature with the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner saieth he was Rahab iustified viz. as Abraham was Againe when they say Rahab became a true beleeuer at that time of receauing the spies not before 't is more then they can proue By the circumstances of the story it appeares plainely that she beleeued before they came by the relation of the great workes which God had done for his people and the promises that were made vnto them that they should possesse Rahabs countrey This bred feare in others but faith in her by the secret working of the holy Ghost See Ioshua 2. 9. c. And certainly had she not had Faith before the spies came who can thinke she would haue giuen entertainment to such dangerous persons But she knew them to be the Seruants of the God of Israel in whom shee beleeued and therefore by this Faith she receaued them peaceably though Enemies of her Countrey Lastly to that of the Meritâ—riousnes of the worke of Rahab to deserue Grace and Life aeternall we reiect it not only as a vaine but an impious conceit which neuer entred into the humble hearts of the Sâ— of old but hath bin set on foote in the last corrupt ages of the world by men drunken with selfe-Loue and admiration of their owne Righteousnes Thus we haue these 2 Examples whereby the Apostle hath proued sufficiently that the Faith which is separated from Obedience will not justifie a Man therefore that it is a dead Faith and not a true liuing Faith according as was proposed v. 20. Now for a close of this whole dispute he againe repeates that conclusion adding thereto anew similitude to illustrate it by in the last verse of the Chapter For as the Body without the Spirit is dead so faith without workes is dead that is As the Body without the Spirit i. e. the Souls or the Breath and other Motion is dead vnable to performe any liuing action whatsoeuer So Faith without workes is dead that is vtterly vnable to performe these liuing actions which belong vnto it What are those Two 1. To repose it stedfastly vpon the promise of life in Christ which is the proper immediate liuing Action of Faith 2. To justifie a Man in the sight of God which by a speciall priuiledge is the consequent of the former These liuing actions cannot be performed by that Faith which is dead being destitute of good workes That Faith which hath not power to bring forth Obedience is thereby declared to be a dead Faith deuoide of all power to embrace the promise with confidence and relyance as also to justifie A Man would thinke this were plaine enough and needed not to be troubled with any further Câ—villations But 't is strange what a coile our Adversaries make with this similitude writhing and straining it to such Conclusions as the Apostle neuer intendeâ— Hence they gather 1. That as the Soule giues life to the Body as the â—â—rme of the Body so Workes giue life to Faith as the forme of it 2 That as the Body is the same true Body without the Soule with it so Faith is one and the same true Faith without workes and with them which are nothing but sophisticall speculatiâ—â—â— besides the purpose of the Text. The Apostle intends nothing but to shew the Necessity of the Copulation of a liuing Faith and Obedience together by the similitude of the like Necessitie of the vnion of a liuing Body and the Soule But his purpose is not to shew that the
credere Terrae Georg. 1. And if we list not to be contentious 't is plaine enough that in those places where the Apostle treats of Iustification by faith viz the grace of God in Christ opposing workes and faith that is the Law and the Gospell the Righteousnesse of the Law to the righteousnesse of the Gospell which is no other but the Righteousnesse of Christ. Thus faith is taken Gal. 3. 23. Where he expresly treats of Iustification But before Faith came we were kept vnder the Law shut vp vnto the Faith which should afterward be reuealed That is Before Christ came and the cleare exhibition of the Gospell and the Righteousnesse thereof the Church was kept vnder the Ceremoniall Law as vnder a Schoole-master directing her vnto Christ that so Wee might be iustified by Faith that is not by the Lesson of the Law but by Christ typified and figured vnto vs therein 2 Vnto the other Argument prooving the merit of faith we reply That in those places is no ground at all for such a conceit Thy Faith hath saued thee saith Christ to some whō he cured both in Body Soule But what was it by the efficacy and for the word of their faith that this was done No As 't was vertue went out of Christ that cured their bodily diseases and his compassion that mooued him to it so 't was his grace and merits and free loue that healed their soules and brought them pardon of their sinnes in the sight of GOD Yet he saith Their faith saued them because by beleeuing in the Sonne of God they receiued this fauour though for their beleeuing they did not deserue it God bestowes mercy where he findes faith not because faith merits such fauour at his hands but because he is pleased to disperse his fauours in such an order as himselfe hath appointed and vpon such conditions as hee thinkes good To that of the Canaanitish woman Her great faith could not claime by desert that fauour which Christ shewed vnto her daughter onely Christ was pleased to honour her faith by his testimony of it and to helpe the daughter at the Mothers entreaty Christ did it vpon that request of hers so instant and full of faith But yet who can say she merited ought at CHRISTS hands by that her faithfull and instant petition Her selfe yet liuing would deny it and shee doth deny it there counting her selfe a dogge vnworthy of the childrens bread when yet shee beleeued strongly and was a child of Abraham according to the faith To that of Abraham who gaue glory to God and of Henoch and others who pleased God by their faith Wee answere That it is one thing for a man to glorifie and please God by his Obedience 'T is another by so doing to deserue ought at his hands If God in much grace and fauour accept of the honour and contentment wee are able to doe him by our Faith and Obedience It followes not that therefore we must in iustice merit at his hands Other Arguments for them there are but so weakely knit they fall in sunder of themselues Against them we haue to obiect the Scriptures that so often say We are iustified gratiâ and gratis and the Councell of Trent which they respect more then the Scriptures which hath defined thus Nihil eorum quae Iustificationem praecedunt siue fides siue opera ipsam Iustificationis gratiam promeretur Sess. 6. Cap. 8. How then can they say Faith merits Iustification Heere our Aduersaries haue two shifts to runne vnto whereby they would avoide the absurdity of this Assertion 1 That this merit is not from vs but of God Because Faith is the gift of Gods grace and therefore though we be iustified by merit yet we are iustified by grace because merit is of grace 'T is of grace that our faith merits This you may be sure is some of that smoake of the bottomelesse pit wherein hell vented out the Iesuites and they their darke Imaginations all to confound whatsoeuer is cleare and lightsome in Scripture Scripture opposeth these paires Grace and Nature Grace and Merit As the Pelagians of old confounded Nature Grace teaching that we were saued by Grace yet affirming that we are also saued by Nature and the naturall strength of free-will Which they salued thus To be saued by Nature is to be saued by Grace for Nature is of Gods grace and giuing So these confound Grace and Merit making a thing Meritorious because it s of Grace Faith merits because its Gods gracious gift Nothing more contradictory If it be his gift how doth it merit or of whom Of man it may of God it cannot vnlesse we will senslesly affirme that the gift deserues something of the giuer That he that giues an hundred pound freely is thereby bound to giue an hundred more Had they sayed that faith is good because of Gods giuing that were true and we may grant them that God is honoured and pleased with his owne gifts but that euery good thing merits and that we can deserue of God by his owne gifts is affirmed without all Reason or Scriptures and will neuer be proued by either But there is yet another shift 2 Faith merits Iustification Non de condigno of the worthinesse of it but de Congruo of the fitnesse that is God in Iustice is not bound to bestow Iustification where there is faith but yet in fitnesse he ought to doe it So that if he doe not iustifie him that beleeues he is likely to omit a thing very fit and agreeable This distinction is a meere Imposture and collusion Bellarmine in dealing with it seemes to haue a dog by the eares he is loath to loose him yet knowes not well how to hold him If he be vrged where Scriptures make any the least Intimation of such a distinction hee referres you to Divines that is Popish Schoole-men who out of their owne imagination haue forged it and in time made it Authenticall But he stickes in the mire when he is to shew what merit of Condignity and merit of Congruity is Merits of Condignity are workes to which wages is due of Iustice. What then are merits of Congruity Such workes whereto wages is not due by any Iustice. As for example He that labours the whole day in the Vineyard merits a penny of Condignity because in Iustice his labour is worth his hire But he that for an houres worke receiues a penny he deserues it of Congruity because though his labour be not worth it yet he was promised a penny by him that set him on worke Then which fond imagination nothing can be more ridiculous and contrary to common sense For the merit of any worke is the proportionablenesse of 't is worth with the Reward Now in reason wherein ariseth this proportion of any work with that reward Stands it in the dignity of the worke it selfe or in the compact made betweene him that worketh and him that rewardeth It is
reason of such a defect Now of such a Wiseaker they dispute If God had created a Man thus in puris naturalibus neither good nor bad then What then As the old word is If the Heauens fall we shall haue Larkes good cheepe Suppositions framed by our Imaginations touching what might be done are vaine and needlesse when we see what is done This we see that Man was created in God's Image invested with all reall Qualities of Righteousnes and Holinesse This we see also that Man being falne is borne in Originall corruption depriued of God's Image thereupon depraued in his whole Nature by sinfull infirmity Wherefore a man in his pure Naturals one that hath neither Grace nor Corruption was neuer found in this world yea 't is a contradiction to imagine a man thus naked without his Qualities that he hath Reason but neither enlightened nor darkened a will but meerely indifferent neither enclined to good or euill affections but neither vertuously nor vitiously disposed In a word that he is a Man capable of Vertue or Vice Holinesse or Sinfulnesse and yet hath neither That were to make a Man litle better then an vnreasonable Beast But to follow them a little Suppose a Man were made in his pure Naturals would such disorderly motions be found iâ— him Yea say they and that boldly Si Homo crearetur a Deo in puris naturalibus proculdubiò constaret duabus partibus repugnantibus Spiritu Carne haberet duos appâ—titus contrarios Rationalem Sensitivum ergo naturaliter haberâ—t quosdam motus repugnantes Rationi Without doubt the Iesuite is deceiued in this his Imagination and his Argument is not worth a Button A Man in his pure Naturals should haue two parts a Soule and a Body Spirit and Flesh he should haue two appetites Reasonable and Sensuall ergo these parts in their motions and desires would be contrary one to the other This consequent is false They would be diuerse not opposite and repugnant The Body and the Sensitiues would lead a Man to those things that are agreeable to the Body The Soule and reasonable appetite or will would incline him to those higher and more noble objects agreeable to the Soule But neither of these inclinations would crosse and trouble one another the inferiour faculties like the lower Spheares would moue differently from the superiour but yet most orderly according to their owne nature without impeaching the Motions of the other Each faculty in it's place would worke orderly in sweet harmony and agreement each with other had not Sinne brought in confusion and discord into the world as betweene God and Man so betweene Man and himselfe This we further make good by this argument Whatsoeuer is naturall and so without blame in Man that Christ took one him But these inordinate Motions of the sensitiue appetite repugnant vnto Will and Reason Christ tooke not on him Ergo they are not naturall and without blame The Maior we proue by that Phil. 3. 7. He was made like vnto Man and Heb. 2. 17. In all things it behoued him to be made like vnto his Brethren And againe Chap. 4. 15. Wee haue not a high Priest which cannot be touched with a feeling of our infirmities but was in all things tempted in like sort yet without Sinne. Whence 't is manifest that Christ taking on him our Nature tooke on him all the properties of our Nature and with all such infirmities of our Nature as not sinfull in themselues or the effects or punishments of Sinne in vs. If therefore it be naturall vnto Man that the Motions of the sensitiue appetite should preuent and be repugnant vnto Reason and that this is no Sinne except consent make it so then certainly Christ had in him such motions and inordinate desires But to affirme that there were in Christ such disorderly Motions of his inferiour Faculties repugnant vnto his Reason and Will is a blasphemie against the immaculate Lambe of God Christ was indeed tempted as the text saith and in like sort as we are but will any Man heere vnderstand this of inward Temptations arirising from any thing within Christ as if he were like vnto vs drawne aside with Concupiscence and inticed the motions of his sensitiue faculties inclining him to that which was contrary to his vnderstanding and will We confesse that he was fiercely tempted by Satan and wicked Men from without but that he was tempted by any thing in himselfe by disorderly Motions of his heart tending vnto euill and ergo checked by his will and Reason this we account an abominable Errour touching the spotlesse humanity of our Sauiour Wherein we deny that there euer was any the least disorderly desire thought word or worke whatsoeuer And therefore we conclude that such motions are not naturall vnto Men becomming sinfull only by accident because they are consented vnto but they are accidentall vnto him being the fruit of originall Corruption and are in themselues verily and properly Sinnes For Conclusion of this point let vs heare that Argument which Bell. makes 4. Where there is no Law there is no sinne Rom. 4. 10. But there is no Law prescribed vnto sense and sensuall appetites Ergo The Motions thereof are not sinfull The Maior we grant The Minor he proues Because the Law praesupposeth Reason in all that whereto it is giuen But the sensitiue part of Man is without Reason and ergo not capable of a Law according as it is in bruite beasts to whom ergo no Law is giuen This he further proues by that place Rom. 7. 20. Now if I doe that I would not it is no more I that doe it but Sinne that dwelleth in me Where 't is plaine saith Bell. that the Apostle did not sinne because he lusted against his will 'T was not he did the worke but 't was the Sinne in him Wherefore he saith afterward That in his mind i. e. in his superior faculties he serued the Law of God and kept it although in his flesh i. e. sensitiue appetite and inferiour faculties he serued the Law of sin yet for all that he sinned not in so doing because sinne cannot be but in the minde and the Law is not giuen to those faculâ—ies that be vnreasonable To this we answere That God giues no Law to vnreasonable Creatures but such as haue Reason The sensitiue faculties of bruite-beasts haue no other Rule then Natures instinct which guides and moderates their seuerall motions in due order and measure But in man those inferiour faculties how euer vnreasonable are yet capable of Reasons Gouernment which according to Gods Law prescribes vnto the motions of the sensitiue appetite their measure and bounds beyond which they may not passe If a man were vncorrupt the appetite would obey this rule of Reason and keepe it selfe within those prescribed Bounds But being now corrupt by Sinne it breakes out beyond this compasse and ouerbeares Reason and will which in their sinfull weaknes
proofe yet because hypocrisie is euer armed vvith sophistrie for a plainer Conviction the Apostle proues it by this manner of Argumentation That Faith which saues a Man is a true Faith But a Faith without workes is not a true Faith Ergo A Faith without workes will not saue a Man The Maier is euident to all that haue Reason The Minor S. Iames proues by diuerse Arguments 1. dravvneâ— pari from comparison vvith another like vertue Namely Charity tovvards the poore The Argument is thus If Charity towards the poore professed in Words but without workes be counterfeit then Faith in God professed in like manner without Obedience is also counterfeite not true But Charity towards the poore in words professed without deeds is a counterfeit Charity Ergo Faith in God without Obedience is a counterfeit and false Faith The Reason of the maior Proposition is euident from the similitude that is betweene all Vertues and Graces There is no vertue but men may counterfeit and falsely arrogate it to themselues as they may boast of a false Faith so also as Salomon and experience speakes of a false Liberality false Valour false Prudence c. Now there is but one way to discouer this counterfeiting in any kind and that is to goe from words to workes from praesumptions and boastings to actions This way all count most certaine nor will any man beleiue words against workes or be persuaded by faire speaches that the habites of vertues and graces be truly seated in his mind whose tongue tells vs they be so but his doeings confute his sayings Wherefore the Apostle in his comparison proceedes on an vndeniable ground Now for the minor that the Charity which is rich in good words and poore in almesdeeds is not true but counterfeit pitty the Apostle shewes by an ordinary instance If a brother or sister be naked and destitute of daily food that is If a beleiuing Christian want food and raiment or other necessaries and one of you say vnto them depart in peace and be ye warmed and filled If he giue him kind words Alas poore soule I pitty thee and wish thee well I Would I had to giue thee goe in God's name where thou mayest be releiued and so let him passe with a few pittifull Complements notwithstanding yee giue them not those things which are needfull for the body what doth it profit Is the poore man's backe euer the warmer or his belly the â—â—ller with a few windy complements Can such a man persuade any that he hath in him indeed the bowells of mercie and compassion towards the needy when they find such cold entertainment at his Gates 'T is manifest that this is but a meere mockery and that such pittifull words come not from a heart that 's truely mercifull The Apostle now applies this touching Charity vnto Faith v. 17. Euen so Faith if it haue not workes is dead being alone As that Charity so also that Faith which men professe without Obedience is false and fained and therefore vnprofitable to saue a man It is dead How must this be vnderstood Faith is a quality of the soule and qualities are then saide to be dead when they are extinguished As if we should say such a man's Charity is dead it is because he hath lost it that which was in him is abolished But this is not the meaning For then when St. Iames saieth that Faith is dead being alone his meaning should be that Faith seuered from workes is no Faith at all but quite extinguished Now this is not so For there 's a Faith seuered from workes in Hypocrites Haeretiques Reprobates and Deuills Which Faith is a generall assent to all diuine truthes and this Faith in them hath a true being but no sauing vse Wherefore it is called â— dead faith in regard of the effect because 't is nothing availeable to bring them in whom it is to Life and Saluation as a true and liuâ—ng Faith is Heere our Aduersaries haue much strange Contemplation telling vs that Faith without workes though it be a dead Faith yet 't is a true Faith Euen as an Instrument is a true Instrument though it be not vsed So that in their Philosophy ti 's one and the same true Faith which is dead without and liuing with workes Euen as 't is one and the same Body which liues with the Soule and is dead without it or as water is the same whether it stand still in a Cisterne or runne in a Riuer Whence they proceed to discourse that Charity is the forme of Faith and conclude that it is not the inward and Essentiall forme of it as the Soule is the forme of a man for that workes are not essentiall to Faith nor the accidentall forme as whitenes is of Paper because Faith according to their Schooles is in the vnderstanding and Charity in the will But it is the externall Forme of it because it giues to Faith a merit and worthines for the deserving of Heauen These fond speculations of the Forme and merit of Faith I passe by now hauing touched vpon them heeretofore To that which they say That a liuing Faith and a dead Faith is one and the same true Faith 't is vtterly false they differ asmuch as Light and Darknes 1. In their subject a dead Faith is in the Reprobate Men and Deuills A liuing Faith only in the Elect. 2. In their Object A dead Faith assents to diuine Reuelations as barely true or good onely in the generall a liuing Faith assents to them as truer and better in themselues then any thing that can be set against them 3 in their Nature A dead Faith is no sanctifying Grace but a common gift of Creation as in the deuill of ordinary illumination as in Reprobate Men. A liuing Faith is a sanctifying Grace a part of inhaerent holines wrought in the heart by the speciall power of the Holy Ghost All which haue bin heeretofore cleared in handling the Nature of Faith Wherefore vnto those arguments or Sophismes rather which Bellarmine brings to proue that Iames speakes of a true diuine infused Catholique Christian Faith though it be dead faith I answere breifely That we grant a dead Faith to be a true Faith but it is in its kind Because it hath a true being in men and deuils in whom it is and ti 's directed toward true objects But it is not that true Faith which is Catholique Christian sauing This is of another kind and in comparison of this that other is but a meere shadow and counterfeit resemblance of true Faith Wherefore when those Hypocrites accounted themselues to haue that faith which is truely Christian and sauing S. Iames shewes them that this their faith which was alone naked of Obedience was nothing so but a Faith of another kind a dead faith hauing onely a false shew of a true and liuing faith This of the first Argument 2 The Argument is contained v. 18. being drawne from an impossibility in
manner of their Connection is the same that just in euery point as the Soule is to the Body or the Body to the Soule so Workes are vnto Faith and Faith vnto Works It sufficeth to his intent that as in the absence of the Soule the Body so in the absence of Obedience Faith is dead But thence it followes not that workes by their presence doe the same thing to Faith as the Soule to the Body by it's presence or that Faith in the absence of Workes remaines the same as the Body doth in the absence of the Soule If we must needs be tied to the strict termes of the Similitude let vs a little examine the comparison and we shall see our Aduersaries all flye off first from it Let the comparison be first thus Betweene the Body and the Soule Faith and Workes as the termes be in the Text. As the Body without the Soule is dead because the Soule giues life i. e sense breathing and all other Motion to the Body So Faith without Workes is dead because Workes giue life vnto Faith But now this Comparison will not runne on all foure For Workes are not vnto Faith as the Soule is to the Body but as sense and motion is to the Body Seeing Workes are externall acts not internall habits and so are proportionable not to the Soule but to the liuing actions thence issuing Wherefore 't is as absurd to say that Workes giue life vnto Faith as 't is ridiculous to affirme that Sense Motion giue life to the Body which are not Causes but Effects signes of Life Therefore when Faith without Workes is dead 't is not spoken in that sense because Workes giue life to Faith as the Soule doth to the Body Lâ—â— then the Comparison bee thus Between the Body and the Soule Faith and Charity As the Body without the Soule is dead because the Soule is the forme of the body and giues life to it So Faith without Charity is dead because Charity is the Forme of Faith and giues life to it But neither will the Comparison hold vpon these termes For 1. our Adversaries here put in Charity the habit for Workes the act which is more then themselues ought to doe seeing they will tye vs at short Bitts to the very letter of the Text. For though we can be content to admit that interpretation would they admit of the Apostle's plaine meaning not straine for querkes yet seeing they argue so precisely from the Words of the Comparison they must not now haue libertie from vs to goe from them but be content to take the Words as they lie in the Text and make their best of them Yet seeing 't is most senselesse to make Workes that is externall Actions the Forme of Faith an internall habit let them take Charity insteed of them an internall habit likewise Wil it be any better now belike so TheÌ„ 't is thus As the Soule is the Forme of the Body so Charity is the forme of Faith and as the Soule giues life and action to the Body so Charity vnto Faith Will they stand to this No. Here againe they fly off in both Comparisons Charity is one habit Faith another distinct betweene themselues and therefore they deny as there 's good reason that Charity is either the Essentiall forme of Faith as the Soule of the liuing Body or the accidentall Forme as whitenes of Paper They say 't is onely an externall Forme But this now is not to keepe close to the Apostle's comparison but to runne from it at their pleasure when they fall vpon an absurdity in pressing of it so strictly The Soule is no externall but an internall essentiall Forme therefore Charitie must be so if all runne round Againe doth Charitie giue life or liuing actions vnto Faith as the Soule doth vnto the Body Neither dare they hold close to this Comparison For the proper worke or action of Faith is to assent vnto the Trueth of diuine reuelations because of Gods authoritie as themselues teach Whence now comes this assent From the Habit of Faith or of Charity They grant that it comes immediatlie from the Habit of Faith which produceth this action euen when it s seuered from Charity Then 't is plain that it is not Charitie that giues life to Faith which can performe the proper action that belongs to it without it's helpe How then doth Charity giue life vnto Faith For this they haue a sillie conceit Charity giues Life that is Merite vnto Faith The beleefe or assent vnto diuine Trueth is meritorious if it be with Charity If without then 't is not meritorious This is a fine toy wherein againe they runne quite from the Comparison of the Apostle For the Soule giues liuing Actions to the Body not only the Qualifications of the Actions and so Charitie is not like the Soule because it giues only the qualification of Merit vnto the Action of Faith not the action it selfe Beside A most vaine interpretation it is without any ground from Scripture to say a liuing Faith that is a meritorious Faith when euen in common sense the life of any habit consists onelie in a power to produce those actions that naturallie and immediatlie depend vpon that Habit. And what Reason is there in the World why the Habit of Charity should make the actions of Faith meritorious or why Charity should make Faith meritorious rather then Faith make Charity meritorious seing in this life there is no such praeeminency of Charity aboue Faith Wherefore we despise these speculatiue Sophismes which with much faire glozing our Aduersaries draw from the Text but yet when all comes to the Triall themselues will not stand to the strict application of the similitude because it breeds absurdities which euen themselues abhorre Now if they take liberty to qualifie and interpret they must giue vs leaue to doe so too or if they will not we shall take it To shut vp all Their other Collection is as weake as the former namely A dead body is a true body ergo a dead Faith is true Faith This Argument forceth the Similitude and so is of a Force In materiall things which haue a diuerse being from different Causes it may hold But 't is not so in Vertues and Graces Trueth and Life are both essentiall to such qualities True Charity is a liuing Charity i. e. actiue as the Apostle himselfe proues v. 15. True Va Valour And so of euery vertuous quality if it be true 't is liuing and stirring in Action if it be otherwise 't is counterfeit some other thing that hath onely a shadow of it All these Trickes are pin vpon the Apostle to pervert his plaine meaning viz That as it is necessary to the being of a liuing body that it be coupled with the â—oule so 't is necessary to the being of a liuing true Christian Faith that it bring forth Workes of Obedience SECT 7. CHAP. I. None can be iustified by their owne satisfaction
remaines yet to be suffered For although it be true that God in some causes doth pardon both fault and punishment wholy as in cause of Martyrdome which sweepes all cleane and makes aâ— l reckonings euen and although God might if it had so pleased him alwaies for Christ's sake haue pardoned the whole debt yet Holy Mother Church hath dâ—tâ—rmined that he doth not so vse to doe But after that in mercy he hath forgiuen the faulâ—â— yet there 's an after reckoning and we must come to Coram for the punishment by which his Iustice is to receaue satisfaction But ye must know the punishment of Sinne is two fold â— Eternall in the destruction of Soule and body in Hell-fire to endure for euer Heere now Christ's satisfaction comes in againe By whose merits alone they grant we are deliuered from the eternity of the punishment of Sinne. Which must be noted that Christ's satisfaction hath not eased vs of the substance of the punishment it selfe but only in the continuance of it 2. Temporall to endure onely for a time whereof there are also two degrees 1. One in this life as namely all calamities and afflictions vpon the Body Soule Name Goods c. together with death the last and greatest of euills All which are inflicted vpon mâ—n as punishments of â—inne Of these some come vpon vs inuiâ—â—bly as death vpon all men or as death in the wildernes on the Children of Israel with the like punishments certainly and irreuocably denounced Now here 's no remedy but patience and that 's an excellent remedy too For as the ghostly Fathers of Treâ—t informe vs If they be borne willingly with patience they be satisfactions for Sinnes but if vnwillingly they be God's just revenge vpon vs. Other some come Euitably And heere such a course may be taken that we need not suffer the punishment it selfe but we may buy it out and make satisfaction for it vnto God by other meanes Which meanes are principally foure 1. By the vehemency of Contrition or inward sorrow Which may be so intensiue as to satisfie for all punishments both in this life and also in Purgatory 2. By other outward laborious workes Whereby we may buy out the obligation to temporall punishments Such Workes are these 1. Praier with Confession Thankesgiuing c. For if we beleeue the Catholâ—que Doctors 't is a very good satisfaction to a Creditour if the debter pray vnto him for the forgiuenes of his dept According to that text Psal. 50. 15. Call vpon me in the day of trouble and I will dâ—liuer thee Ergo Praier is a satisfaction for the punishment of sinne 2. Fasting vnder which is comprehended the sprinkling of Ashes wearing of haire cloth whippings goeing bare-foote and such other paenall workes These also satisfie for sinnes as 't is written 2. Sam. 12. Dauid fasted lay vpon the ground and wept all night Therefore he satisfied for his Sinnes of Murther and Adultery And againe Paul saieth 1. Cor. 9. 27. I beat downe my body That is I whippe and cudgell my selfe to satisfie for my sinnes And againe Luk. 18. 13. The Publican smote vpon his breast Ergo. Corporall chastisement is a good satisfactions for sinnes 3. Almesdeedes comprehending all kind whatsoeuer workes of mercy These also buy out the punishments of sinne according to the text Dan. 4. 24. Breake off thy sin by Righteousnes and thine iniquity by mercy towards the poore that is By almesdeeds satisfie for the temporall punishmens of thy Sinnes And againe Luk. 11. 41. Giue almes of that which you haue and behold all things shall be cleane vnto you That is to say in the language of Babell The temporall punishment of sin shall be taken away Now all such workes as these are either 1. Voluntarily vndertaken of our owne accord as voluntary Pilgrimage Scourgings Fastes Sackloth Weepings and Praiers of such a number and measure with the like rough punishments which we take vpon our selues to pacifie God All which being done with an intent to satisfie for the punishment of our Sinnes must needs be accepted of God almighty for good payment because in so doeing we doe more then he hath required of our hands Now 't is very pleasing to God to doe what he bids vs not or what he bids vs to doe to another end of our devising He therefore that voluntarily vndertakes such needlesse paines giues God high satisfaction According to the Text. 1. Cor. 11. 31. If wee would iudge our selues we should not be iudged 2 Inioyned by the Priest Who by vertue of the Keies committed vnto him might iudicially absolue the paenitent from the whole debt were it not thought fit vpon speciall considerations to keepe backe a part Wherefore when he hath absolued him from the fault and aeternall punishment he binds him vnto satisfaction for the temporall punishment and therefore he enjoynes him what he shall doe to buy it out Let him goe visit the shrine of such and such a Saint say so many Aues Paternosters before such an Image whip himselfe so many times fast so many daies giue so much almes with such like paenalties And when he in humble obedience hath done these things commanded by the Preist then 't is certaine his sinnes be satisfied for For 't is to be noted that in enioyning this Canonicall satisfaction as 't is called the Priest and God almighty be just of the same mind Looke how much the Preist enioynes for satisfaction God must be content to take the same or else the paenitents conscience will not be quiet because it may be God expected more to be done for satisfaction then the party hath done by the Priests iniunction But it is to be supposed that as the Pope so euery Priest in his Chaire of confession hath an infallible spirit whereby he is able exactly to calculate the just propoâ—tion betweene the sinne and the punishment and the price of the punishment that so he may enjoyne just somuch penance as will buy it out neither more lest the paenitent be wronged nor lesse lest God be not satisfied All which is trimly founded vpon that text which saieth Whatsoeuer yee binde on Earth shall be bound in Heauen and whatsoeuer yee loose on Earth shall be loosed in Heauen Mat 16 19. 18. 18. That is Priests may forgiue the fault and retaine the punishment and what satisfaction they enioyne on Earth to expiate the punishment that will God accept in Heauen Or else they be deceaued This is the second meanes to satisfie for temporall punishments The 3. Meanes is by Pardons and Indulgences Wherin the superabundant merits of Christ and the Saints are out of the treasury of the Church granted by speciall grace of the Bâ— of Rome vnto such as are liable to suffer the temporall punishment of their Sinnes So that they hauing got by his grant a sufficient portion of satisfactory workes out of the common stocke they are freâ—d thereby from satisfying Gods Iustice by their owne workes Which