truely beleeve Secondly it is one and the same objectivè in respect of the same object it being the vision or fruition of the same God who is the chiefe good Thirdly in respect of continuance in regard whereof it is called eternall life which is one and the same to all being the same everlasting inheritance and the same â—…ternall fruition of God and Fellowship which we shall ever have with Christ and by him with the whole Trinity But however eternall life in respect of the substance be onâ—… and the same equally procured by the merit of Christ yet it is not to be doubted that there are divers degrees of glory where with God doth crowne the divers degrees of grace which he hath bestowed on his children in this life For although all that shall bee saved shall have fulnesse of felicity so much as they are capable of yet some are more capable than others Even as vessels of divers measures being put into the sea will all be fâ—…ll of liquor according to their capacity yet some will containe a greater quantity than others So all the Saints though all full of happinesse yet shall not all bee endued with the same measure of glory but according to their capacity This is that which heretofore I alleaged out of S. Ambrose that god doth give to all that are saved aequalem mercedem vitâ—… non gloriae equall reward of life not of glory These things thus premised I answere first by denying his proposition For although according to the proportion both of habituall grace and of actuall obedience which we call good workes the degrees of glory in the life to come shall bee bestowed yet these degrees are not thereby merited but God doth graciously crowne his greater graces which hee freely bestowed in this life with a greater measure of glory in the life to come Besides Bellarminâ—… and other Papists doe teach that God crowneth our good workes supra condignum therefore those crownes cannot be merited ex condigno Secondly I deny his assumption averting that eternall life it selfe is not bestowed according to the proportion of our workes but as it is wholly merited by the obedience of Christ so is it equally bestowed upon all the faithfull who are equally justified by the merits of Christ. § XII But here Bellarmine cavilleth with two answeres given as he saith by our Divines the former that divers rewards are given to good workes both in this life and in the world to come but not eternall life it selfe against which he proveth that good workes are rewarded with eternall life and that there are no rewards in the world to come which doe not belong to eternall life Whereas no doubt the meaning of those who gave that answere was this that there are divers degrees of rewards given both in this life and in the world to come as namely the divers degrees of glory but there are not divers degrees of eternall life that is one and the same to all that are saved We doe not deny but eternall life is the reward of good workes and therefore Bellarmine might have spared his paynes in proving that which we doe not deny but we deny it to be given in divers degrees according to the proportion of mens workes The other answere that etâ—…rnall life is to bâ—… given to good workes no otherwise bâ—…t as they are signes of faith which also hee solemnely disputeth against utterly mistaking the matter For first wee say that God doth graciously reward the virtues and obedience of his owne children not as their merits but as his graces Secondly we say indeed that in the Gospell eternall life is promised to those that beleeve without respect of workes and damnation denounced â—…gainst those that beleeve not but because both faith and infidelity are inward and hidden and many deceive themselves with an inward opinion and an outward profession of faith therefore the Lord at the last day will proceed in judgement according to the evidence of mens workes So that the Lord pronounceth the sentence according to workes as the signes and evidence of faith but rewardeth both faith and them as his owne gifts and graces Howbeit more properly eternall life it selfe is rendred to the righteousnesse of faith which is the righteousnesse and merits of Christ imputed to them that beleeve by which the faithfull are equally justified and equally entituled to the kingdome of heaven but the degrees of glory are given according to the degrees of our sanctification that is to the degrees both of the habits of faith and other graces and of the acts and exercise thereof which wee call good workes All which being Gods owne free gifts hee doth freely reward crowning his greater graces with greater glory § XIII As for the places of Scripture which testifie that God will reward men according to their workes I answere that secundum opera according to workes doth not signifie the proportion but the quality of workes as I have shewed before out of Gregorie that is as in some of the places it is expressed good workes are to be rewarded with glory evill with punishment Rom. 2. 6 7 8. 2 Cor. 5. 10. c. And so is that Gal. 6. 7. to be understood as the Apostle explaineth himselfe vers 8. that as every man doth sowe so he shall reape viz. he that soweth to the flesh shall of the flesh reape corruption but he that soweth to the Spirit shall of the Spirit reape everlasting life The allegation out of Luk. 6. 38. is impertinent as appeareth by his paralell Mat. 7. 1 2. Iudge not that you be not judgâ—…d for with what judgement ye judge ye shall be judged and with what measure you mete it shall be measured to you againe For first it seemeth to speake of humane judgement that as wee judge others so we shall be judged of others according to the law of like for like Secondly it speaketh of active judging in the worse sense which is therefore forbidden and the reason is from the like judging passive as an evill though just reward thereof so farre is it from speaking of the reward of eternall life Or if the place should be generally understood of mens judging well or ill and of their being judged according either by God or man nothing else can necessarily be gathered but the like judgement in quality that is either good or bad And the like is to be said of 1 Cor. 3. 8. where the Apostle doth not spâ—…ake of the eternall reward either of life or death rendred to good or evill workes according to the proportion thereof but of the blessing of increase which God giveth to those that are planters or waterers in his garden as a reward of their labours By planters he understandeth himselfe and other Apostles who were the planters of the Church by waterers Apollo and other Evangelists and Preachers who fed the Church with their doctrine The
ought not too much to discourage us knowing that his grace is sufficient for us and that his strength is made perfect in our weakenesse § VIII His seventh testimony is taken from those places which teach that the workes of the righteous doe please God Mat. 3. 4. Sap. 9. 1. 2 Act. 10. 35. 1 Pet. 2. 5. Phil. 4. 18. But nothing can please God but that which is truly good and pure from all vice as Calvin himselfe confesseth Iust. l. 3. c. 12. § 1. Answ. As God hath made two covenants with men the one of works the other of grace so himselfe may bee considered either as a severe judge judging according to the Law which is the covenant of workes beholding men as they are in themselves or as a mercifull father in Christ dealing with us according to the covenant of Grace â—…eholding us in his beloved As he is a Iudge judging according to the Law no obedience can satisfie or please him but that which is pure and perfect as Calvin truely saith As hee is the father of the faithfull in Christ judging according to the covenant of Grace he dealeth with us as a loving father with his children Malach. 3. 17. Psalm 103. 13. accepting the upright though weake and unperfect endevours of his children in lieu of perfect performance Hence in the Scriptures to be upright or to walke with God is to please God Gen. 5. 24 cum Heb. 11. 5. and they who are upright are his delight Pro. 11. 20. Not that either they or their actions are perfect or accepted of God in and for themselves as being pure from sinne but that being covered with the righteousnesse of Christ they are accepted in him and not onely accepted but also graciously rewarded Then belike saith Bellarmine the righteousnesse of Christ is imputed not onely to the sinners themselves but to their sinnes also making them an acceptable sacrifice to God Answ. Wee speake not of the sinnes of the faithfull as hee maliciously cavilleth as if we made no difference betwixt their good workes and their sinnes but of their good workes which though unperfect and stained with the flesh the Lord accepteth in Christ as truly good not imputing to the faithfull their wants but covering them with the perfect obedience of Christ. § IX His eighth testimony is from those places which absolutely call the workes of the righteous good workes as Mat. 5. 16. 1 Tim 6. 17. Tit. 3. 8. Eph. 2. 10. Answ. where he saith that the workes of the faithfull are called absolutely good workes there is an ambiguity to bee cleared For though the Scriptures absolutely call the works of the righteous good workes yet they doe not say that they are absolutely good All good workes and vertues being considered in the abstract as they are in themselves according to their kinde and as they are prescribed in the word of God are absolutely good but considered as it were in the concrete as they bee in us or performed by us mixed with imperfections and stained with the flesh they are not absolutely purely and perfectly good Prayer in it selfe and â—…s it is prescribed in the word of God is a worke absolutely good but as it is performed by us it may bee truely good if performed in truth and with an upright heart but it is not absolutely and purely good by reason of those imperfections which concurre there with So faith and love and all other graces considered in the abstract are absolutely good but considered as they bee in us they are truly but not purely and absolutely good by reason of the impersections and defects which alwayes accompany them But saith Bellarmine out of Dionysiâ—…s Areopagita that worke is to be called evill in which there is any defect but it is not to be called good unlesse it be entirely and wholly good which is true according to the rigour of the Law from which our Saviour Christ hath freed the faithfull and in that sence all the good workes of the Papists themselves even their prayers in which they so much trust are sins Or if they deny any defect to be in their prayers or other their supposed good works they speake lyes in hypocâ—…isie having cauterized consciences But here againe let the Reader observe the desperate doctrine of the Papists who as they account no man justified in whom there is any sinne so they teach all workes to bee absolutely sinnes in which is any defect whereupon the accusation which they falsly lay to our charge will bee verified of them viz. that all the best workes of the faithfull are sinnes For wee deny them to bee sinnes though they have some defects but they affirme them absolutely to bee sinnes if there be any defect in them as undoubtedly there alwayes is as I have alrâ—…ady proved § X. These were his testimonies of holy Scriptures in the next place hee produceth other witnesses viz. Ambrose Hierome Augâ—…stine Gregory and Bernard who testifie nothing against our assertion but against the malicious misconceit of the Papists who conceive or at least report of us that wee put no difference betwixt good workes and sins From which wee are so farre that wee willingly subscribe to that conclusion which hee would prove out of the fathers and is the title of his chapter Opera bona non esse peccata sed verè bona that good workes are not sinnes but truly good § XI Now follow his reasons which if they served to prove no more than the same question which againe is propounded to bee proved wee would not gaine say But his first reason is brought to prove that the good workes of the righteous are no way vitiated corrupted or defiled and consequently that they are not onely truely but also purely good For if they were contaminated saith hee that would arise either from our inbred concupiscence or from the defect of love towards God or from the mixture of veniall sinnes concurring with them But from none of these For neither is that concupiscence a sinne in the regeneratâ—… nor is the want of the love of God a sinne in them nor veniall sinnes such sinnes as are contrary to the Law of God or unto charity Thus for the confirmation of one error Bellarminâ—… broacheth three more But if concupiscence bee a sinne if the want of Gods love bee a sinne if those which the Papists call veniall sinnes bee sinnes indeede then must it bee confessed that the good workes which are stayned with the flesh which proceed from a defective love of God and our brethren that are mixed with divers imperfections and corruptions are notpurely good § XII As for concupiscence of the flesh which remaineth in the regenerate it hath possessed and defiled all the parts and faculties of the soule which as they are in the regenerate partly spirit so they are also partly flesh And these two are opposite one to the other the Spirit lusting against the
justifications of the Saints then they justifie the Saints So may I say if the precepts of the Law be the justifications of the Lord then belike they justifie him but neither are fitly called justifications though the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may not unfitly be given both to the Law of God as the rule of justice and to the judgements of God as the acts of justice and to the good deeds of the Saints as workes of justice and also to the merits of Christ which notwithstanding doe not justifie him but us unlesse they meane that as by good workes the faithfull so by righteous commandements and just judgements God is declared and manifested to bee just And farther the law of Nature knowne to the Gentiles is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notwithstanding doth not justifie either him or them and is by the Latine interpreter unfitly translated the justice of God And moreover Bellarmine himselfe as we have heard noteth that the Law is called justification because it teacheth righteousnesse and yet not that righteousnesse by which we are justified for that without the Law is manifested in the Gospell being witnessed by the Law and the Prophets even the righteousnesse of God which is by faith of Iesus Christ unto all and upon all that beleeve But to conclude Bellarmine had no reason to make this the first signification of the word in the Scriptures for the Hebrew word which the vulgar Latine translateth sometimes iustificationes and sometimes ceremonias in the same sense doth signifie no such matter and the Greeke which twice at the most in the Scriptures signifieth justification doth usually signifie the Law of God and his statutes and ordinances but more especially those of the ceremoniall Law which if they be any where called justifications it is to bee imputed to the corrupt translation and not to the originall truth § III. So much of the first signification The two next whereof there is no example in the Scriptures hee hath coined to fit their new-found distinction of justification it selfe which they distinguish into the first and the second The first when a man of a sinner is made just by infusion of habituall righteousnesse The second when a just man is made more just by practise of good workes Accordingly justification saith Bellarmine in the second place signifieth acquisition of righteousnesse viz. inherent which is their first justification and in the third place incrementum justitiae the encrease of justice which is their second justification which distinction if it were applied to sanctification were not to be rejected For that which they call their first justification is the first act of our sanctification which the Scriptures call â—…eration in which the holy Ghost doth ingenerate in the soule of the Elect the grace of faith and with it and by it other sanctifying graces wherein their justification which is habituall consisteth And that which they call their second justification being actuall is our new obedience by which our sanctification is continued and encreased But to justification it cannot truly be applyed for first justification is an action of God for it is God that doth justifie Their second justification is their owne act whereby they being just already make themselves more just Secondly justification as hath been said is an action of God without us not implying a reall mutation in us but relative such as is wrought by the sentence of a Iudge and is opposed to condemnation Thirdly because it is the righteousnesse of Christ by which wee are justified which is a perfect righteousnesse whereunto nothing can bee added Therefore of justification it selfe there are no degrees though of the assurance thereof there are degrees according to the measure of our faith § IV. But let us see how Bellarmine proveth his second signification To that purpose he alledgeth three testimonies of Scripture which prove nothing else but that the Papists have no sound proofe for their erronious conceit The first is taken out of 1 Cor. 6. 11. And such were you but ye are washed but ye are sanctified but ye are justified Where indeed the word is used but in a sense distinguished from sanctification The scope and intendment the Apostle is to exhort the Corinthians being now Christians to abstaine from those sinnes whereunto they were addicted whiles they lived in Gentilisme Such you were then saith the Apostle but now since you gave your names to Christ you were baptized into his Name and in your Baptisme were washed from those sinnes being sanctified from the corruption of them by the Spirit of God and iustified from the guilt of them in the Name of Iesus Christ that is by faith in his Name Thus therefore these three words are to bee distinguished The washing of the soule which is represented by the washing of the body is the generall word whereby the purging of the soule from sinne is generally signified Act. 22. 16. But as in sinne there are two things from which we had need to be purged that is the guilt of sinne and the corruption thereof so this ablution or washing of the soule hath two parts ablution from the guilt of sinne which is our justification ablution from the corruption of sinne which is our sanctification Both which are represented and sealed in the Sacrament of Baptisme wherein as the outward washing of the body doth represent the inward washing of the soule both from the guilt and corruption of sinne so the Element of water whereby the body is washed or sprinckled is a signe of the water and blood which issued out of Christs side whereby the soule is washed that is to say the blood of redemption and the water of sanctification for by the blood that is the merits of Christ wee are freed from the guilt of sinne and by the water that is the Spirit of sanctification wee are freed in some measure from the corruption And both these as I said are signified in Baptisme For wee are baptized into the remission of sinnes Act. 2. 38. Mar. 1. 4. Our soules being washed with the blood of Christ according to that in the Nicene Creed I beleeve one Baptisme for the remission of sinnes and wee are baptized unto the mortification of sinne and rising unto holinesse of life Rom. 6. 3 4. our soules being washed by the water of the holy Ghost For wee are baptized into the death of Christ and similitude of his resurrection that as Christ dyed and rose againe so wee that are baptized should dye unto sinne and rise to newnesse of life for which cause Baptisme also is called the Laver of regeneration Tit. 3. 5. This then is the summe and effect of the Apostles exhortation that seeing they having given their names unto Christ had been baptized into his Name and were therefore Sacramentally at the least washed and consequently both in their owne profession and opinion of others judging
which cannot be understood of justification by inherent righteousnesse For it were very absurd to affirme which the Papists would faine father upon us that to justification by inherent righteousnesse nothing is required but faith only Againe Bellarmine objecteth which in the ninth Chapter where he confesseth justification to be often taken in the Scriptures for declaration of righteousnesse he more plainely expresseth although to justifie were every where taken for to pronounce just yet that were no advantage to us For a sinner cannot truely be pronounced just unlesse he who pronounceth him just doe withall make him just which God onely can doe And therefore hee alone is said to justifie a sinner and by absolving him to make him truely just Answere Whom God pronounceth just them hee maketh just but still the question is of the manner for to justifie by absolving is to make righteous by the not imputing of sinne and imputing of righteousnesse and not by infusion of righteousnesse for that is not to justifie but to sanctifie Howbeit wee freely confesse that whom God justifieth hee also sanctifieth and that whosoever is in CHRIST IESVS hee is a new Creature But howsoever these graces doe alwayes concurre insomuch that whosoever hath the one hath the other and whosoever hath not both hath neither yet notwithstanding they must carefully bee distinguished And that is it which hitherto I have endevoured to prove CAP. VI. Hâ—…w Iustification and Sanctification are to be distinguished § I. NOw let us consider how they are distinguished And first the difference of them may appeare by their contraries The contrary to justifying is condemning the contrary to sanctifying is polluting or defiling with sinne first therefore the word which signifieth to condemne if you respect the force of the word signifieth to make wicked even as the Verbe which signifieth to justifie doth if you respect the force of the word it signifieth to make just As God therefore when hee condemneth is said to make wicked not by infusion of wickednesse but by his sentence pronouncing the party guilty and deputing him to punishment so when hee justifieth he maketh just by his sentence not by infusion of righteousnesse quatenus justificat but by imputation of Christs righteousnesse he absolveth the party from guilt and punishment and accepteth of him as righteous in Christ and as an heire of eternall life secondly the contrary to sanctifying which is to make holy is polluting or defiling with sinne which is to make unholy and uncleane What difference therefore is betweene condemning and polluting the like is betweene justifying and sanctifying And as condemning and polluting are by no meanes to bee confounded no more can justifying and sanctifying § II. In justification wee are freed from the guilt of sinne in sanctification from the corruption or pollution of sinne For God is then said to justifie us when he absolveth us from the guilt of sinne by imputation of Christs righteousnesse and hee is then said to sanctifie us when by his Spirit he mortifieth sinne in us and freeth us in some measure from the corruption thereof § II. Iustification is an action of God without us as also are redemption reconciliation and adoption which three benefits in substance differ not from justification but are all comprehended under it the second first being the same in effect with the former part of justification viz. remission of sinnes and the last being all one with the second part of justification which is acceptation of the beleever as righteousnesse in Christ and as an heire of eternall life as I have shewed heretofore for then are wee said to have redemption when wee have remission of sinnes then is God said to reconcile us unto himselfe when hee doth not impute our sinnes unto us then hee is said to adopt us when hee accepteth of us in Christ as righteous and as heires of eternall life None of these actions doth worke a Reall change in the party but importeth a new relation betweene God and them as hath beene shewed But sanctification is an action of Gods Spirit within us working in us a reall change by mortification of sinne within us and infusion of Grace and righteousnesse into us § IV. Of justification the matter is the righteousnesse of Christ which is in him as the subject but imputed to us the matter of sanctification is a righteousnesse derived from Christ but inherent in us The matter therefore of our justification is perfect but not inherent to wit the most perfect righteousnesse of Christ which is out of us in him The matter of our sanctification is inherent but not perfect to wit justitia inchoata a righteousnesse which is but begun in us and that new obedience which though it be sincere and unfained is with great infirmity performed by us recta forsan sed non pura justitia as Bernard saith § V. Hereupon it followeth that of justification it selfe whereby wee are justified before God there are no degrees though óf the assurance thereof there bee which are the degrees of speciall faith because to the most perfect righteousnesse of Christ by which we are even in our first conversion justified nothing can be added and therefore as I have said the faith of all the faithfull though different in degrees is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of equall worth in the righteousnesse of God and our Saviour Iesus Christ even as the hands of divers men though unequall in strength yet are of equall efficacie in respect of the almes received thereby But of sanctification there are degrees according to the measure of grace received § VI. The forme of justification considered as an action of God is imputation of Christs righteousnesse of sanctification the infusion of righteousnesse For God by imputation of Christs righteousnesse doth justifie us and he doth sanctifie by infusion of righteousnesse § VII The parts of justification are remission or not imputing of sinne unto condemnation and acceptation as righteous unto life both wrought by imputation of Christs righteousnesse unto us The parts of sanctification are mortification whereby wee dye unto sinne and vivification whereby wee live unto righteousnesse rising from the grave of sinne unto newnesse of life and is therefore called the first resurrection both wrought in us by the Spirit of sanctification § VIII Wee are justified by faith not as it is a grace or habit in us that is to say as it is a part of inherent righteousnesse but as the hand or instrument receiving the righteousnesse of Christ which is imputed to them that beleeve but wee are sanctified by faith as it is a part of that righteousnesse which is inherent in us And therefore wee are justified by faith alone because no other grace doth concurre with it to the act of justification none of them serving to receive the righteousnesse of Christ but faith onely but we are not sanctified by faith alone
formall causes of justification Bellarmine answereth thus the Councell of Trent in expresse termes said that there is but one onely formall cause of justification Yea but say wee the Councell seemeth to make two viz. remission of sinnes and renovation But saith he when the Councell maketh mention severally of remission of sin and of infusion of grace it did it not to signifie that there is a twofold formall cause of justification but to declare that there are two termes of that motion which is called justification or two effects of the same cause For there cannot bee that mutation or translation which the Councell noteth to bee in justification unlesse by remission of sinne a man cease to bee wicked and by infusion of justice begin to be godly But saith hee as the aire when it is enlightened of the Sunne by the same light which it receiveth ceaseth to bee darke and beginneth to be lightsome So a man by the same justice given and infused by the Sunne of righteousnesse ceaseth to bee unjust the light of grace expelling the darknesse of sinne and beginneth to bee just the light of grace succeeding the darkenesse of sinne And as in calefaction which similitude hee useth elsewhere the accesse of heat expelleth cold so in justification the infusion of justice expelleth sinne This then is the doctrine of the new Church of Rome that in this mutation called justification which they define to bee a passage from sinne to righteousnesse though there be as in all other motions duo termini viz. sinne which is terminus à quo and righteousnesse which is terminus ad quem yet there are not two distinct actions concurring viz. remission or expulsion of sinne and infusion of righteousnesse but one and the same action which is the infusion of justice expelling sinne even as in calefaction though there bee two termes cold and hot yet there are not two actions for the same action of fire which bringeth in heat expelleth cold and so in illumination there are two termes darkenesse and light but not two actions for one and the same act of the Sunne which bringeth light driveth away darkenesse Whereby it is evident that by remission of sinne the Papists doe not understand as all men from the beginning of the world have understood pardoning forgiving not imputing sinne but the utter deletion expulsion abolition of it which Bellarmine calleth veram remissionem true remission as if the pardoning of the offence and taking away the guilt were not true remission but this true remission they hold to bee such that in a man who is justified and hath remission of sinne there is no sinne remaining and hee onely is to bee held a just man in whom there is no sinne Thus then remission of sinne is by the Papists excluded from justification and that brought in the roome of it which belongeth to that perfection of sanctification whereunto none attaine in this life § III. Now that the Papists grossely erre in making remission of sinne to bee the utter abolition or expulsion of it by infusion of righteousnesse may appeare by these arguments First whereas in sinne there are two things to bee considered the guilt and the corruption or Anomy thereof it is evident that the guilt of sinnes past is taken away by remission wholly and at once the corruption is taken away by mortification thereof not wholly in this life and at once but by degrees we being day by day renewed in the inner man The latter is the worke of Gods Spirit within us The former is an action of God without us such as is that of the Creditor in remitting or forgiving a debt And so the Scriptures conceive of remission For our sinnes are debts in respect of the guilt binding us over to punishment which wee owe for them When as God therefore remitteth the debt releaseth this obligation forgiveth the punishment hee is said to remit our sinnes This our Saviour taught by the parables of the creditors and debtors Matth. 18. 23. Luk. 7. 41. And thus he hath taught us to pray Matth. 6. 12. Forgive us our debts as wee forgive our debtors How doe wee forgive By not revenging the offence but laying aside all desire and purpose of revenge by passing by it and as it were forgetting it by covering it with charity by not imputing it by being reconciled unto the party who hath offended us not by a reall taking away of the sinne from the offender but a wiping of it out of our remembrance not by expelling the offence out of the offender but out of our thoughts § IV. Thus in the Scriptures to remit sinne is not to abolish and extinguish the sinne it selfe but to absolve from the guilt of sinne to pardon and to forgive the debt and to remit the punishment to cover a mans sinne and not to impute it And this plainely appeareth by these manifold phrases which are used in the Scriptures to signifie remission of sinne all which import the taking away of the guilt but none the utter abolishing of the corruption As first the Hebrew Salach Exod. 34. 9. Numb 14. 19 20. 30. 6. Deut. 29. 19. Psal. 103. 3. Esay 55. 7. Ier. 31. 34. Dan. 9. 20. signifieth parcere remittere ignoscere condonare propitium esse Kasah to hide to spare to forgive Nehem. 4. 5. Psal. 32. 1. 85. 2. Ioel 2. 17. Deut. 13. 8. Kaphar also is to cover to pardon to be propitious Deut. 21. 8. Psal. 65. 4. 78. 38. 79. 9. Esay 22. 14. Nasa to spare to forgive to take away the guilt Gen. 18. 24 26. 50. 17. Exod. 32. 32. Numb 14. 19. Psalm 32. 1. cum Rom. 4. 7. Esay 33. 24. Psalm 25. 18. Habar to passe by an offence Mic. 7. 18. and Hehebir to cause it to passe 2 Sam. 12. 13. 24. 10. Zech. 3. 4. Machah to wipe or to blot out of remembrance the sinnes of men as it were out of a booke to blot them out from before his face Nehem. 4. 5. Psalm 51. 9. Ier. 18. 23. Hesir to remove Esay 27. 9. Lo chashab not to impute Psal. 32. 2. In like manner the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to remit or forgive Mat. 6. 12 14 15. 18. 27 32. whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remission that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgivenesse as Hesychiiâ—…s expoundeth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condonare to forgive Luk. 7. 42. 2 Cor. 2. 10. Ephes. 4. 33. Col. 2. 13. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to impute Rom. 4. 8. 2 Cor. 5. 19. So the Latine remittere dimittere ignoscere condonare donare veniam dare parcere propitium esse and the English to remit to pardon to forgive § V. For the farther clearing of this point let us consider these three things first what that is which is remitted Secondly where it remaineth untill it bee remitted Thirdly by what act of God it is remitted The thing remitted is our
no otherwise be communicated unto us than by imputation Object Yea but wee are truly made sinners by the disobedience of Adam and truly made righteous by the obedience of Christ. Answ. As we are truly made sinners by imputation of Adams disobedience so we are as truly made righteous by imputation of Christs obedience Iust. Yea but we are made sinners by injustice inherent through Adams disobedience and therefore wee are made just by inherent justice through â—…he obedience of Christ. Answ. We are not made sinners in respect of inherent justice by Adams disobedience formally as Bellarmine saith Inobedientia Adami nos consâ—…ituit peccatores non formaliter sed 〈◊〉 for that only is imputed but by the corruption which followeth and is caused by that transgression committed by Adam and imputed to us In like manner wee are not made just in respect of inherent justice by the obedience of Christ whether active or passive formally for that is onely imputed but by the graces of the Spirit merited by the obedience of Christ performed by him and imputed to us § V. Thus then standeth the comparison betwixt the first and the second Adam As by the actuall disobedience or transgression of the first Adam all his off spring were made guilty of sinne and subject to death his disobedience being not inherent in them but imputed to them as if it were their owne because they were in him originally so by the obedience of the second Adam all his off spring are or shall be justified from sinne and accepted to life his obedience not being inherent in them but imputed to them as if it were their owne because by faith they are in him And this is our justification by imputation of Christs righteousnesse And further as Adams fall deserved as a just punishment the defacing of Gods image by inherent corruption in all his posterity to whom the same corruption is by naturall generation transfused so the obedience of Christ merited as a just reward the restoring of Gods image in us by inherent righteousnesse in all the faithfull into whom the said righteousnesse is in their Spirituall regeneration infused And this is our Sanctification by the Spirit of Christ of which the Apostle speaketh not untill the next Chapter where he sheweth that our justification is alwayes accompanied with Sanctification In a word from either of the two Adams we receive two things which are contrary each to other From the first Adam his disobedience is communicated unto us by imputation whereby wee are made sinners that is guilty of sinne and damnation which guilt is opposite to justification and secondly the corruption which he contracted is transfused unto us by carnall generation which corruption is contrary to sanctification From the second Adam his obedience is communicated to us by imputation whereby wee are constituted just that is absolved from the guilt of sinne and damnation and accepted in Christ as righteous and as heires of eternall life which is the benefit of justification and secondly the graces of his holy Spirit which hee received without measure are in some measure as it were by influence infused into us by our spirituall regeneration § VI. Whereas therefore hee would prove out of this place that justification is the obtayning of righteousnesse inherent I answer first that to be constituted sinners by Adams disobedience is to be made guilty of sinne and subject to death and damnation and so contrariwise to be constituted just or justified by Christs obedience is to be acquitted from the guilt of sinne and damnation and to bee accepted unto life secondly that wee are constituted sinners by Adams personall sinne which is not inherent in us but once and that long since committed by him so we are justified by Christs personall obedience which is not inherent in us but long since performed by him thirdly that as wee are truely made sinners by imputation of Adams transgression which is not inherent in us so we are truly made just by imputation of Christs obedience which is not inherent in us fourthly that the disobedience of the first Adam is imputed to all his children because they were in him originally as the root so in him they sinned and therefore when he did fall they fell so the second Adams obedience is imputed to all the sonnes of God because by faith they are in him as his members the head and the members making but one body This place therefore alleaged by Bellarmine maketh wholly against him Neither doth that which he addeth concerning persect absolute and abundant righteousnesse communicated unto us by Christ agree to that righteousnesse which is in herent in us unperfect and but begunne as being the first fruits of the Spirit but to the absolute and most perfect righteousnesse of Christ communicated unto us by imputation On this place I have insisted the longer because though Bellarmine alleage it as a prime place to prove his purpose is notwithstanding a most pregnant testimony to prove justification by impuâ—…ation of Christs righteousnesse as hereafter shall further appeare § VII His second Testimony is Rom. 3. 24 which I have also heretofore fully proved to make wholly against him Lib. 3. Cap. 3. 4. His third allegation is out of â—… Cor. 6. 11. to which also have I answered before I where acknowledged the benefit of baptisme to be here described according to that which here he alleageth out of Chrysâ—…st Ambrose Theophylact and others which is noted first generally in the word washed and then particularly in the words Sanctified and Iustified the former signifying the cleansing of the Soule from the pollution of sinne the latter from the guilt of sinne the former wrought by the Spirit of our God the latter by faith in the name of the Lord Iesus And these two distinct benefits the Scriptures ascribe to Baptisme viz. remission of sinnes and regeneration as I shewed before And therefore these benefits which the Holy Ghost hath accurately distinguished ought not to be either ignorantly or Sophistically confounded And whereas he saith that these benefits as here it is noted are wrought by the invocation of the name of Christ and by the power of his Spirit neither of which is needfull to justification by declaration or imputation he saith he knoweth not what For to justification as we conceive of it to be granted and sealed in Baptisme both these are as needfull as to Sanctification For to the obtayning of the remission of sinnes to be sealed unto us in Baptisme invocation of the name of God is required Act. 22. 16. and it is the Spirit of Adoption which by Baptisme sealeth unto us the remission of our sinnes § VIII His fourth testimony is Tit. 3. 1. 6 7. whence hee argueth to this effect Regeâ—…ration â—…r renâ—…vation is formally wrought by some inherent gift Iustisication according to the Apostle in this place is regeneration â—…r renovation Thâ—…refore justification is formally wrought
Christ will judge And thus his reasoâ—… standeth those who are blessed of God that is justified for whom this kingdome waâ—… prepared and this iâ—…heritance purchased they are to inheriâ—… this kingdome But you are such as appeareth by the fruits for your excercising the workes of charity and mercy towards my poore members and that for my sake is a plaine evidence of your election justification and redemption and accordiâ—…g to this evidence I judge of you come therefore inherit the kingdome c. But to this allegation I have answered twice before The second place is out of the same Chapter Verse 21. In which there is no causall particle eâ—…pressed in the originall neither is it any desert but duety of the servant to be faithfull neither any debt or duety of his Lord but his houâ—…y and largesse in rewarding of his fidelity in few things with making him ruler over many things The third place is Apoc. 7. 14. Thesâ—… 〈◊〉 â—…hey who came out of great tribulation c. therefore they are 〈◊〉 the Throne of God In alleaging whereof Bellarmine leaveth out that which is most maâ—…riall that they had washed their robes and made them white in the blood of the Lambe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they are before the Throne of God which sheweth that they stood before the Throne of God not in their owne merits but in the merits of Christ by which they were justified That which is said of their tribulation doth not insinuate their desert as though thereby they had deserved to bee before the Throne of God but the order of their afflictions going before their glorification and the consecution of eternall life following thereupon for as it is said of our Saviour Phil. 2. that hee having humbled himselfe unto death the Lord did therefore exalt him Verse 9. and Luke 24. 26. that hee was first to suffer those things and so to enter into his glory so of the faithfull it is likewise said that through much tribulation they must enter into the kingdome of God Act. 14. 22. And this is the answere which Calvin giveth to some of these places that they signifie ordinem consequentiae magis quam causam For whom God haâ—…h appointed to salvation for them he hath prepared the way of obâ—…dience and patience that therein they make walke towards their Countrey which is â—…eaven good workes therefore and afflictions are not the cause of salvation but the way to it § XVI But saith Bellarmine Christ could not more plaiâ—…ely have expressed that good workes are the causâ—…s of salvation than when hee said for when I was hungry you did c. especiâ—…lly seeing hee â—…seth the same forme of fpeech against the wicked for I was hungry and you did not c. In which the cause of damnation is noted I answere that our Saviour if hee had meant that good workes are the meriâ—…orious cause of salvation hee was able to have expressed it in as plaine termes as Bellarmine dothBut his intent in these reasons which hee giveth was not to set downe the causes of salvation or damnation but the notes and markes of them who are to bee saved or condemned as the evidence according to which hee pronounceth sentence Yea but Bellarmine will prove that the particles for and because are truely causall By what reason Forsooth by a circular augmentation becâ—…se good workes are causes And how did hee prove good workes to be causes Because these particles are causall To prove that workes be causes meaning meritorious causes he alleageth three Texts of Scripture 2 Cor. 4. 17. Gal. 6. 8. Phil. 2. 12. Two whereof I discussed before in their due place where he endevoured to prove that good workes aâ—…e necessary necessitate efficiâ—…tiae as causes of salvation viz. 2 Cor. 4. 17. lib. 7. cap. 5. § 7. and of this eighth booke cap. 2. § 21. and Phil. 2. 12. lib. 7. cap. 5. §5 That of Gal. 6. 8. he that soweth to the Spirit shall of the Spirit reape life everlasting maketh against him rathâ—… than for him For as in the naturall harvest the increase is not to be ascribed to the ploughing and sowing but to the blessing of God so much more in the spirituall § XVII But that these particles are not alwaies truely and properly causall Calvin sheweth by a notable instance God had promised Abraham when hee first called him out of Vr that in him that is in his seed all the nations of the earth should be blessed This promise the Lord often renewed as appeareth in his story which againe hee confirmeth by oath Gen. 22. 16. 18. When Abraham had upon tryall in an excellent manner and measure approved both his faith and obedience unto God By my selfe have I sworne saith the Lord that because thou hast done this thing and hast not withheld thy sonne thine onely sonne in thy seed shall all the nations of the earth be blessed becausâ—… thou hast obeyed my voice Here both in the beginning of the oath and in the end the causall particle is used shall wee therefore say that Abrahâ—…ms obedience did merit that all the nations of the earth that is Abraham himselfe and all the faithfull in all nations should bee blessed in the promised seed God had long before made this gracious promise to Abraham without respect of this or any other his workes and had this act of obedience never beene the promise of the promised seed in his posterity would have beene performed so that the grace and love of God was the onely cause why hee promised to send his owne Sonne who should take on him the seed of Abraham and not Abrahams obedience All that can truely bee said is that upon this obedience God tooke occasion to renew his promise and to confirme it by oath for the further confirmation of Abrahams faith So that his obedience was so farre from being the cause of the thing promised as it was but the occasion of renewing the promise But Bellarmine in this example mentioneth onely that inferiour promise concerning the multiplication of Abrahams seed and saith that as God did promise it so he would have him to merit it by his good workes even so the Lord having predestinated all the Elect unto Glory yet his pleasure is that they should attaine unto it by their owne merits Which cleane overthroweth the grace of election which which was without respect of workes and also of salvation For if our election or salvation be of workes or merits then is it not of grace And if this answere of Bellarmine be good then may it in like manner bee applyed to that part of the Oath concerning the promised seed namely that Abraham by his obedience had merited that in the promised seede the faithfull of all nations should bee blessed which is no better than blasphemy It is true that God hath elected us that wee might bee holy and that by the
one to the other that which is given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. 4. for debitum non est gratuitum If eternall life bee gratia gratis data si gratis datur then is not due by desert And if the good worke also be grace how can it deserve a reward and so great a reward from him that gave it For Bellarmine hath taught us in the beginning of this seventeenth Chapter that if the worke bee much lesse than the promised reward it should not be a merit of condignity in respect of the worke If saith hee the Master of the vineyard should promise to a labourer for his dayes worke not the day-peny but an hundred crownes and yet the heavenly reward given to a good worke doth incomparably surpasse the unequall proportion that is betweene an hundred crownes and a daies worke § VI. In his second argument he trifleth egregiously He saith there is a proportion betweene the fountaine and the river running from it Grace is the fountaine Ioh. 4. 14. and eternall life is the river which maketh glad the City of God Psal. 46. 5. where according to the Latine it is thus read Fluminis impetus laetificat Civitateâ—… Dei which Bellarmine himselfe expoundeth thus Fluminis impetus laetificat Civiâ—…taem Dei i. Non timebit populus Dei quando turbabitur terra ergo c. Literally the place is understood of the Brooke Kidron and of the city of Ierusalem But if it must bee allegorized then as by the fountaine grace is to be understood according to that of Ioh. 4. 14. so by the river should be understood perseverance and increase of grace running to eternall life as the sea wherein the course of all rivers endeth And therefore such as is the proportion of the fountaine to the sea such is of grace or of a gracious worke to eternall life This was his first analogy the second is no lesse ridiculous Moreover saith he there is a proportion betweene the ascent and descent of water for it doth ascend as high as it doth descend and therefore the grace of the Spirit which descended from heaven will ascend as high No doubt if it be conveyed in a close conduit pipe § VII His third Reason Eternall life is the day-peny of those that labour in the vineyard Matth. 20. But the day-peny is the just hire of the dayes labour So is eternall life The day-peny which was given to those that wrought but one houre doth signifie eternall life which is thereby proved not to bee an hire rendred as due to equall labour but as a free reward bestowed by the bounty of the Lord who â—… may doe with his owne what he pleaseth For if it were the just wages for the whole dayes labour then he that wrought but one houre should have had but one twelfe part of the wages His fourth Reason Seed in vertue physicall is equall to that thing wherof it is the seed and containeth it Grace is the seed and eternall life that whereof it is the seed therefore iâ—… vertue morall Grace is equall to glory Answ. This argument is grounded upon a similitude of grace and seed which are not like in those things for which this comparison is brought For neither is seede the meritorious cause of that whereof it is the seed as hee supposeth grace to bee nor grace the seminall cause of eternall life for seed is the materiale principium But grace meaning grace inherent is neither the materiale principium nor the meritorious cause nor any other cause of salvation unles it be 〈◊〉 sine qua non which is no cause Yea but gracâ—… saith he is called the seed of GOD 1 Ioh. 3. 9. Answ. The seede of God properly is Gods word sowne in our hearts as the seede of our new and spiriâ—…uall life in this world This seede conceived by the power of the Spirit is the grace of regeneration as the materiale principium of our spirituall life meant in that place of S. Iohn which alwaies abideth in the childe of God who being once borne of God is never unborne againe The fruits in respect whereof it is called seed are the fruits of a godly life For the seed of Gods Word being sowne in our hearts and there conceived and taking root fructifieth and bringeth forth increase in some thirty in some sixty in some aâ—… hundred fold The grace of regeneration therefore is called seed in respect of the fruit of good works which it bringeth forth in this life And further the doing of good workes is compared to sowing of seede which hath relation to the great harvest as also the committing of the dead bodies of the faithfull to the earth For even as he that casteth his seed into the ground doth it in hope of increase at the next harvest or as hee that committeth the dead body to the earth as seede doth it in hope of increase at the great harvest so hee which soweth in righteousnesse to the Spirit shall of the Spirit reape everlasting life And as the seed cast into the ground is not cast away but is recompenced with increase at the harvest And as the body though sowne in corruption doth not perish but riseth in incorruption at the great harvest so he that soweth the seed of good workes though hee may seeme to cast them upon the waters as Salomon speaketh hee shall not lose thereby but hee shall bee rewarded an hundred-fold and at the great harvest hee shall inherit everlasting life But as the increase in harvest is not to bee asscribed to the merit of the sower but to the blessing of God and as the raising of the dead body to incorruption at the last day is not to bee attributed to the merit of committing it as seed to the earth but to the merit and power of CHRIST in whom wee are made alive againe so the reaping of everlasting life at the great harvest is not to bee asscribed to our merit but to the merit of Christ who hath purchased it for us and to the undeserved mercie of God who crowneth his owne graces in us So if wee sowe to our selves in righteousnesse wee shall reape in mercie as the Prophet speaketh § IX His fifth argument concludeth nothing to the purpose Eternall life saith hee is a certaine supernaturall action in respect of the Object and of the principles bâ—…th efficient and formall But merit which consisteth in love is also a supernaturall action in respect of the Object and of the principles both efficient and formall therefore they have aproportion betweene themselves and the one leadeth to the other as the right way to the end Answ. I grant that the grace of sanctification is the right way to glorification but no meritorious cause thereof That there is a proportion of likenesse in the respects mentioned but no proportion of equality And