Iustification are reckoned vp 1 Faith 2 The Feare of God 3 Hope in his mercy 4 Loue of God as the Fountaine of Iustice ad benefactoris saith Bellarmine 5 Repentance a sorrow and detestation of sinne 6 A desire of receiuing the Sacrament of Baptisme 7 A purpose to leade a new life and keepe Gods Commandements All these saith Bellarmine doe iustifie a Man Praeparatoriè antecedentèr dispositiuè Faith that 's the roote and beginning of our Iustification the rest follow in order all must goe before as needfull preparations and Iustification followes as the effect of all in common c. Ergo Not of Faith alone The Iesuite goes ouer euery particular to shew by Scriptures what force each of those graces haue to Iustifie But t is not worth-while to repeate his proofes Vnto the Argument wee answere two things 1 That it is framed vpon the errour which puts out of frame the whole dispute of our Aduersaries about this Article of Iustification namely that Regeneration and Sanctification is all one thing with Iustification and that to Iustifie a sinner is nothing but to doe away inherent corruption by infusion of inherent righteousnesse This we haue heretofore by the Scriptures cleared to be false and therefore this Argument proouing our Sanctification to be wrought by other graces as well as by faith toucheth not the point of Iustification in the Remission of sinnes which faith alone obtaineth through the promise 2 Touching these graces which they make preparatory vnto Iustification that is to Sanctification Wee answere that t is a Philosophicall dreame of such as measure out the workes of Gods Spirit in mans conuersion according to Aristotles Physickes and those disputes touching praeuious or fore-going dispositions that qualifie the matter for receiuing of the Forme We acknowledge that in mans Regeneration all graces of the Spirit are not perfected at once But as the ioynts and sinewes in the bodily so the graces of Sanctification in the spirituall New-birth are at first weake and feeble Which in continuance of time gather more strength according to our growth in Christ. But yet these are true for the substance though imperfect in their degrees and measure There is now true Spirituall life in such a one which was before dead in sinne although there be not the free and able exercise of all the vitall powers Health there is but not entire from all degrees oâ— sicknesse and euery kinde of disease Wherefore we affâ—â—me that these vertues which are by our Aduersarics reckoned onely as dispositions vnto Regeneration are if they be true and not counterfeit Mettall the maine parts and fruits of Regeneration Hence we beleeue that these are foule errors viz. To teach that a man without grace by the power of his free-wil may dispose himselfe to his Regeneration by beleeving in Christ fearing and louing of God hoping of his Mercy repenting of his sinnes resoluing vpon amendment and all this with true and sincere affection or to teach if a man cannot do these things of his owne meere strength and free-will yet by the Spetiall aide of God inciting and helping him 〈◊〉 may doe them whilst he is vtterly vnsâ—nctified in statu peccati That true Faith and Feare and Hope and Loue and Repentance and purpose of Reformation are Vertues and Graces in a Man that is yet gracelesse and without Vertue because destitute of Sanctification That these Graces consisting in the inward motion of the soule and change of the Affections are wrought in Man not by any sanctifying Grace of the Holy Ghost inwardly touching the heart but by some other kind of Vertue and aid they know not what externall exciting and helping forward the strength of Nature All these are monstrous and mis-shapen imaginations bred in proud hearts that would faine share the glory of their Conversion betweene Gods grace and their owne free-will and maintained by curious heads whom Philosophicall speculations haue transported beyond the simplicity of diuine Truth The Scripture speaks otherwise of these Graces as of those that belong to such as are not in the way to be made good but are made so already Ye are al the Children of God by Faith in Iesus Christ saith the Apostle Paul Gal. 3. 28. Whosoeuer shall confesse that Iesus is the sonne of God God dwelleth in him and he in God saith Iohn 1. 1. Ioh. 4. 15. and Chap. 5. 1. Whosoeuer beleeueth that Iesus is that Christ is borne of God Doe we by true Faith become the Children of God borne of him in whom hee dwelleth and we in him when as yet in the meane time we are yet vnsanctified vnholy vncleane not in the state of Grace Bellarmine will proue that a man may haue Faith yet not the Child of God ouâ— of Iohn 1. 12. As many as receiued him to them he gaue power to become the Sonnes of God euen to them thâ—t beleeue on his name See sâ—â—th he they that beleeue are not yet but haue power if they list to become the Sonnes of God viz. by going on further from Faith to Hope and Loue and the rest of the Tridentiâ—e dispositions For t is Loue properly and not Faith that makes vs the Sons of God as he would proue contrary to that expresse place of the Galat. out of the 1 Ep. of Iohn where the Apostle hath much excellent matter but nothing to that purpose To the place of Iohn wee answere that the Iesuite playeth with the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not here a liberty to doe what we list as if we could at our pleasure become Gods adopted sonnes but t is a right and priuiledge which Christ the naturall Sonne bestowes on true beleeuers to be made Gods adopted sonnes and so coheires with him of the heauenly inheritance When is this priuiledge of Adoption bestowed Then when they beleeue and assoone as they beleeue before they be Regenerate No Saint Iohn denies it He giues power to be the Sonnes of God euen to those that beleeue in him Who be they Hee answeres vers 15. Which were borne not of bloud nor of the will of the flesh nor of the will of man but of God Faith then is not a Preparatiue to Iustification but a part of it And is not Feare of GOD too No saith Bellarmine That is the beginning of wisedome that is of a perfect Iustification A bad interpretation but a worse Argument T is the beginning therefore not part Nay If the feare of God be the Alpha of Christian graces certainely it selfe makes one Letter of that Alphabet T is such a beginning of wisdome as its selfe is wisdome too Else God himselfe deceaues vs who as it is Iob 28. 28. Sayd vnto man Behold the feare of the Lord that is wisdome and to depart from euill is vnderstanding And therefore to take it in the Iesuits glosse Feare of God is Iustification as well as the beginning of it For
and Mercy Truth in that he esteemes me perfectly righteous for that righteousnesse sake which is euery way perfect and mercy that he accepteth for sinne that righteousnesse which is performed for me by Christ my surety but is not mine owne Other mercifull Iudgement of God besides this we acknowledge none 3 We are not iustified by two righteousnesses existing in two diuers subiects But if wee be iustified by the worke of Faith we shall be iustified partly by that righteousnesse which is in vs viz. of Faith partly by the righteousnesse of Christ without vs. Ergo we are not iustified by Faith properly The Minor is apparant The Righteousnesse of Faith is â—nherent in vs. and by it we are iustified say our Aduersaries The righteousnesse of Christ is inherent in him and by it are we iustified say the Scriptures Being now iustified by his blood we shall be saued from wrath through him Ro. 5 9. v. 19. By the obedience of one many shall be made iust Wherefore either we are properly iustified by both or there is an errour and one part must stand out We cannot be properly iustified by both for our own faith and Christs obedience too for if we be perfectly iust in Gods sight for our own Faith what need the Imputation of Christs obedience to make vs iust If for Christs righteousnes we be perfectly iustified how can God accouÌ„t vs perfectly iust for our faith Arminius and his friends seeing these things cannot stand together haue according to the good will which they beare toward the righteousnesse of Christ kept in our faith and thrust out Christs obedience denying vtterly that it is imputed vnto vs for righteousnesse But my Brethren which I hope make a better choice seeing it cannot part with ours part with our owne righteousnesse leaning wholy vpon the righteousnesse of Christ and seeking for the comfort of our Iustification in his perfect obedience and not in our weake and imperfect saith These Reasons may suffice to shew the errour of that Assertion We are iustified by Faâ—â—h sensu propâ—rio God accepting the Act of beleeuing for the perfect obedience of the Law And therefore that in those places where 't is said Faith is imputed for righteousnesse the Phrase is to be expounded metonymice that is Christs righteousnesse beleeued on by Faith is imputed to the beleeuer for righteousnesse Whereas our Aduersaries say that faith of its owne dignity and desert doth not obtaine this fauour of God to be esteemed for the perfect righteousnesse of the Morall Law but this comes to passe onely by the Merits of Christ who hath procured this grace vnto vs that God should thus accept of our Faith wee answere that this is affirmed but 't is not prooued They speake a little more fauourably then the Romanists who make faith of it selfe to merit Iustification these will haue it not to merit it but to be graciously accepted for righteousnesse But wee find not in Scripture any such Doctrine as this Christ hath merited that wee should bee iustified for our faith or Christ hath merited for our faith that faith should be esteemed by God for that perfect Iustice of the Law whereby we are iustified in Gods sight These things the Scriptures teach not they teach that Christ is our righteousnesse and that we are iustified by his blood and obedience But that he hath merited by his obedience that we should be iustified by our owne obedience and righteousnesse is a peruerse assertion of men that loue to runne about the bush and leauing the streight to runne in crooked and froward wayes And it differs little from the like shift of the Disciples of Rome who to maintaine Merit of our workes and of Christ too salue it with this tricke Christ hath merited that wee might merit But we acknowledge as no other merit but that of Christ so no other righteousnesse to Iustification but his alone Thus much of the second Assertion CHAP. III. The confutation of Popish Doctrine that other graces doe iustifie vs and not faith alone THe third and last followes wherein the Controuersie is betweene vs and those of Rome whose Assertion is that 3 A sinner is not iustified by faith alone but also by other vertues and graces as Hope Loue Repentance Feare of God c. This we also reject as an error contrary to the Scriptures wherby we are taught That a man is iustified by faith alone For opening the truth of which point you must call to minde the different acception of the word Iustifie wherein it is taken by vs and by our Aduersaries With them to Iustifie is all one as to Sanctifie of vnjust and vnholy to make inherently iust and holy With vs to Iustifie is to absolue an offender quitting him from blame and punishment According to these different Acceptions this proposition A man is iustified by faith alone hath a double meaning one thus A man by faith alone is inherently sanctified another thus A man by faith alone obtaines absolution in Gods Iudgement from all faultinesse and punishment This latter meaning onely is true and t is that onely which is defended by vs of the Reformed Churches Namely that faith onely is the grace of God whereby a sinner beleeuing the promise and resting himselfe vpon the righteousnesse of Christ receiues mercy from God in absoluing him from the fault and punishment of all his Transgressions and to be accounted Righteous for Christs sake Which gracious priuiledge God hath annexed vnto faith as vnto the Condition of the New Covenant and not vnto Loue Hope Feare Repentance or any other grace For not these but Faith onely respecteth the promise of the Gospell The former sense of that Proposition is false and absurde viz. A Man by faith alone is inherently sanctified nor doe any of the Reformed deteine such a Construction thereof Wherefore when Bellarmine and his Complices dispute eagerly against Iustification by faith alone those Arguments wherewith they suppose to smite through the Truth of our Assertion are let flye at a wrong Marke being all aymed at this Butte viz to proue That a man is sanctified by other inherent Graces as well as faith Which point we easily yeeld them confessing that inherent righteousnesse consists not of one but of the manifold graces of Gods Spirit wrought in the heart of such as are Regenerate Neuerthelesse for the shewing of some points which may be doubted of Let vs briefely take a view of the chiefe passages of Bellarmines long discourse which he maintaines from the twelfth Chapter of his first booke de Iustificatione to the end For to proue that a Man is iustified not by faith alone Of his Arguments which are few I shall name three onely which are materiall 1 If other vertues Iustifie as well as Faith then not faith alone But other vertues doe Iustifie Therefore c. The Minor he prooues out of the Councell of Trent Sess. 6. cap. 6. where seauen preparatory graces to
ergo if God had giuen such a Law to the Iewes as could haue brought Saluation to them through the perfect fulfilling of it 't is apparant that God had made voide his former Couenant vnto Abraham because Righteousnes should haue bin by the Law and not by Christ. But now God gaue no such Law as could be kept by the Iewes as the Apostle proues because all were sinners against it and therefore it followes that notwithstanding the giuing of the Law the Promise standes good for euer and Righteousnes is to be odtained onely by the Faith of Iesus Christ. From hence we conclude firmely That the difference betweene the Law and the Gospell assigned by our Diuines is most certaine and agreable to the Scriptures viz. That The Law giues Life vnto the Iust vpon Conâ—ition of perfect Obedience in all things The Gospell giues Life vnto Sinners vpon Condition they repent and beleiue in Christ Iesus Whence it is plaine That in the point of Iustification these two are incompatible and that therefore our minor Proposition standes verified That Iustification by the workes of the Law makes voide the Couenant of Grace Which Proposition is the same with the Apostles assertion else-where Gal. 2. 21. If Righteousne be by the Law Christ died in vaine and Gal. 5. 4. Ye are abolished from Christ whosoeuer are iustified by the Law yee are fallen from Grace By somuch more iuiurious are these of the Romish Church vnto the Gospell of Christ when by denying this difference they would confound the Law and Gospell and bring vs backe from Christ to Moses to seeke for our Iustification in the fulfilling of the Morall Law They would persuade vs that the Gospell is nothing but a more perfect Law or the Law perfected by addition of the Spirit enabling men to fulfill it That the promises of the Gospell be vpon this Condition of fulfilling the Law with such like stuffe Their Doctrine touching this point is declared vnto vs by Bellarmine Lib 4. de Iustificat cap. 3. 4. Where he comes many distinctions betweene the Law and Gospell but will by no meanes admit of that which our Reformed Diuines make to be the chiefe The cheife distinction which he conceaues to be betweene them he frameth thus The Gospell saieth he is taken in a double sense 1. For the Doctrine of Christ and his Apostles by them preached and written 2. For the Grace of the Holy Ghost giuen iu the New Testament which he makes to be the Law written in our Hearts the quickening Spirit the Law of Faith Charity shed abroad in our Hearts in opposition to the Law written in stone to the dead and killing Letter the Law of Workes the Spirit of bondage and feare Vpon this he proceeds to the difference betweene the Law and the Gospell Thus. The Law teacheth vs what is to be done the Gospell if it be taken for the Grace of the holy Ghost so it differs from the Law because it gaines strength to doe it but if it be taken for the Doctrine deliuered by Christ and his Apostles so it agrees with the Law teaching vs as the Law doth what things are to be done This Argument the Iesuite illustrates and proues in three particulars 1. The Gospell containes Doctrinam operum or Leges For Morall praecepts they be the same in the Gospell that be in the Law euen those praecepts that seeme most Euangelicall viz of louing our Enemies witnes of this all the writings of the New Testament wherein euery where we find praecepts exhortations to the same virtues Prohibitions and dehortations from the same vices which the Law forbids or commands So that for Morals the Doctrine of the Gospell is but the Doctrine of the Law newly that is most cleerely and fully expounded Nor is the Gospell in a more perfect substance but in Circumstance a more perspicuous Doctrine Which though a Trueth yet is very ridiculouslie proued by the Cardinall out of Mat. 5. Nisi abundauerit c. Vnlesse your Righteousnes exceed What He saieth not the righteousnes of the Law and Prophets but of the Scribes and Pharisees yee shall not enter c. A profound Glosse Christ would not add to the Burden of the Law but take away from the false glosse of the Scribes and Pharisees Surely good cause had our Sauiour to taxe both the Doctrine of the Pharisees in interpreting and their manners in their hypocriticall practice of the Law in outward matters without inward Obedience But litle Reason was there that Christ should require of man more perfection then Gods Law required and 't is a fancie to dreame of any such meaning in our Sauiours speach 2 The Gospell containes Comminations and threatnings as the Law doth Witnes the many woes from Christ's owne mouth against the Scribes and Pharisees together with those frequent denunciations of Iudgement and Damnation to such as are vngodly that doe not repent and obey the Gospell 3 Thirdly the Gospell containes promises of Life and happines but these Euangelicall promises be not absolute but vpon the same Condition that the Legall are viz Cum conditione implendae Legis Cum conditione Iustitiae actualis operosae quae in perfecta Mandatorum obseruatione consistit Cap. 2. This the Iesuite would proue vnto vs. 1. From that Math. 5. Vnlesse your Righteousnes aboud c. that is in Bellarmines Construction so far as vnto the perfect keeping of the Law you shall not enter into the Kingdome of Heauen 2. From Mat. 19. 17. Mat. 10. 19. Where Christ speakes to the yong man Asking him what he should doe to be saued If thou wilt enter into Life keepe the Commandements And to the Lawyer 10. 28. who asked the like Question he answeres This doe and thou shalt liue That is Fulfill the Law and thou shalt be saued In which wordes they say That Christ did preach the Gospell and shewed vnto these men the very Evangelical way to Saluation 3. From the many places of Scripture Wherein Mortificatiâ—n of Sinne and the studious practice of Holines and Obedience is required of vs. As. Rom. 8. If yee mortifie the deed 's of the flesh by the Spirit yee shall liue So. Ezekiel 18. 21. If the wicked will returne from all his Sinnes that he hath committed and keepe all my statutes and doe that which is lawfull and Right he shall surely liue and not die With a Number such like places 4. From the very Tenor of the Gospell He that belieueth shall be saued but he that belieueth not shall be damned Where we see the Promise of Life is not absolute but conditionall If we doe such and such workes From hence the Romanist concludes That seeing the precepts threatnings and promises of the Gospell be for matter the same that those of the Law are the true difference betweene the Law and Gospell shall be this That the Law nakedly proposeth what is to be done without giuing grace to performe it but the
that true Faith which is required of a Christian Man to his saluation The Minor is also euident That the diuels doe belieue the Articles of Christian Religion S. Iames instances in one for the rest namely the Article of the Godhead whereto the Diuels assent aswell as Hypocriticall Men. Thou beleeuest that there is one God saith the true beleeuer to the hypocrite pleading that he beleeued the Articles of Faith Thou doest well 'T is a laudable and good thing to acknowledge the Truth of Religion But vvithall thou must knovv that the diuels deserue as much commendation for this beleefe as thou doest The diuels also beleeue Euen they confesse the Truth of that and the other Articles of Religion An euident proofe vvhereof is this that they tremble at the povver vvrath and iustice of God and the remembrance of the last iudgment vvhich did they not beleeue they vvould not feare but novv they expect it vvith Horrour because they knovv it vvill come vpon them Whence 't is plain that the Faith of Hypocrites and diuels is all one neither better then other both vnfruitfull to bring forth Obedience both vnprofitable to bring vnto saluation and therefore neither of them that true Faith vvhich is Christian and sauing This Argument of the Apostles pincheth our Aduersaries sore vvho stiffly maintaine that S. Iames speakes of a True though of a dead Faith For they can not for shame say that there is a true Faith in the diuels and damned Spirits But yet S. Iames hath concluded that they haue that dead Faith which hypocrites boast of What then Then a dead Faith is no true faith as our Adversaries affirme it is Wherefore to helpe themselues they deny that it is one and the same dead Faith which is in hypocrites and euill Spirits Indeed ex parte obiecti they grant that the Faith of diuels is as true and catholique as that of wicked Men because they both beleeue the the same things And also in regard of the effects they grant their Faith to be alike because both be vnfruitfull But not ex parte subiecti so they say there 's much difference The Faith of diuels is of one sort and the Faith of hypocrites of another But heere they make a litle to bold with the blessed Apostle ouerturning the force of his argument to vphold their owne fancie The Apostle proues against Hypocrites that their idle Faith without Obedience is not true sauing Faith Why Because the diuel 's idle Faith destitute of Obedience is no true sauing Faith But now Is the Faith of diuels hypocrites of the same kinde and Nature Yea or no No they be not they be of a diuerse nature say the Adversaries Let it be then considered what force there is in the Apostle's Argument Faith without workes in Deuils saues them not Ergo Faith without workes in wicked Men saues them not Might not one prompted by a Iesuite reply vpon the Apostle Nay by your leaue your Argument is inconsequent because you doe not dispute ad idem Faith in the diuels is of one kinde Faith in Hypocrites is of another therefore though Faith without works cannot saue diuels yet Faith without works may saue Men. Thus were the Apostle's Argument laide in the dust if these Mens Opinions may stand for good But would you know what distinction these Men make betweene the faith of diuels and wicked Men which St Iames takes for the same 'T is thus First the Faith of Euill Men is free the Faith of diuels is compelled and extorted from them by a kinde of force So Bellarm. Fides hominum malorum libera est captivante nimir ùm piâ voluntate intellectum in obsequium Christi Fides vero Daemonum est coacta extracta ab ipsà rerum Evidentiâ Quod insinuavit idem Iacobus dicens Daemones credunt contremiscunt Nos enim non credimus contremiscentes id est inviti coacti sed spontè libentèr Wicked Men beleeue freely and willingly Why Because their pious and godly Will captiuates their vnderstanding to the Obedience of Christ so causing it to assent vnto the Truth The diuels beleeue vpon compulsion being forced to it by the Euidence of the things themselues Which Saint Iames intimates They beleeue and tremble that is they beleeue against their Wills Is not this a shamelesse Iesuite that will say any thing to patch vp a broken cause For be not these absurd Contradictions to say that wicked Men haue godly Wills that by a pious Motion of the Will their vnderstanding is captiuated to the Obedience of Christ and yet they be hypocrites and wicked Men still No Man can relish such assertions who knowes how averse and fromward the will of Men is to embrace any thing that is of God till such time as it be regenerate by sanctifying Grace It is therefore without all reason to affirme that wicked Men beleeue willinglie and 't is against all experience which shewes that vngodly Men are vtterly as vnwilling to beleue any truth that makes against them in any kinde whatsoeuer as a beare is to be brought to the stake Indeed in matters that like them or such as be of an indifferent Nature neither fauouring nor crossing their Corruptions they 'll be apt to beleeue though not out of a pious affection as the Iesuite dreames but out of selfe-loue and other selfe-considerations But take them in any other point of Religion that doth any way grate vpon their wicked affections all the perswasion and instruction in the World cannot worke them to a beleefe of it till the Conscience spite of their hearts be convicted by some notable Euidence of the Trueth Now what else can be said of the diuels who will as willinglie beleeue what makes for them if any thing did or what makes not against them as any wicked man can doe And they are as vnwilling to beleeue any thing that makes against them as any wicked Man is Nor would they beleeue it did not the cleerenes of diuine Reuelations convince them of the certaine Truth thereof So that there is no difference at all in this respect as the one so the other beleeue vnwillingly as diuels so wicked Men beleeue with trembling The diuels indeed with greater horror as their beleefe and knowledge is alwaies more distinct then Mans but yet Men with horror too when their Consciences by fits are awakened to behold the woes that are comming vpon them Vnto this difference of Bell. others adde two more Namely 1 That the Faith of diuels is naturall that of wicked Men supernaturall and infused 2 That the Faith of Diuels is dishonest the Faith of wicked Men is an honest Faith Whereto we say thus much That touching the first difference we grant indeed that the Faith of the diuels is not supernaturall except it be in regard of the obiect The faculties which they receiued in their creation are not so farre corrupted in them but that they are able
the Gospell bee all vpon condition of obedience but none vpon condition of perobedience T is an iniury done vnto vs whē they say we teach that Euangelicall promises be absolute and without condition as if God did promise and giue all vnto vs and wee doe nothing for it on our parts We defend no such dotage The promises of the Gospell be conditionall viz. Namely vpon condition of repentance and amendment of life That we study to our power to obey God in all things but this is such a condition as requires of sincerity and faithfulnesse of endeauour not perfection of obedience in the full performance of euery jot and Tittle of the Law Vnto the last Argument from the tenour of the New Couenant viz. That we must beleeue if we will be saued ergo the promise of the Gospell is with condition of fulfilling the Law This is an Argument might make the Cardinals cheeke as red as his Cap were there any shame in him Faith indeed is a worke and this worke is required as a condition of the promise but to doe this worke To beleeue though it be to obey Gods Commandement yet it is not perfectly to fulfill the whole Law but perfectly to trust in him who brings mercy and pardon for transgressions of the Law CHAP. II. Of Bellarmines erroneous distinction of the word Gospell SO much of the first member of the Iesuits distinction wherin his sophisticall fraud appeares taking the Gospel for the whole doctrine of the New Testament published by Christ and his Apostles and ergo confounding the Law Gospell as one because he findes the Law as well as the Gospell deliuered vnto vs by our Sauiour and his Ministers I proceed to the second branch of it The Gospell saith he is taken for the grace of the holy Ghost giuen vs in the New Testament whereby men are made able to keepe the Law T is so taken But where is it so taken The Iesuit cannot tell you that Vt verum fatear saith he nomen Evangelij non videtur in Scripturis uspiam accipi nisi pro doctrind No good reason for it in as much as t is euident to all me that there is great difference betweene the doctrine of Mans saluation by the Mercy of God through the Merits of Christ which is properly the Gospell and the graces of the Holy Ghost bestowed on man in his Regeneration whereby he is made able in some measure to doe that which is good But the fault is not so much in the name in calling the grace of God in vs by the name of Gospell as in the mis-interpretation of the matter it selfe Wherein two errours are committed by the Iesuite 1 In that he maketh the grace of the New Testament to be such strength giuen to man that thereby he may fulfill the Law 2 In that he saith The Law was giuen without grace to keepe it In both which assertions their is ambiguity and Error For the first We grant that grace to doe any thing that is good is giuen by the Gospell not by the Law The Law commands but it giues no strength to Obey because it persupposeth that he to whome the command is giuen hath or ought to haue already in himselfe strength to Obey it And Ergo we confesse it freely that we Receaue th◠Spirit not by the workes of the Law but by the hearing of Faith preached as it is Gal. 3. 2. The Donation of the Spirit in any measure whatsoeuer of his sanctifying graces is from Christ as a Sauiour not as a Lawgiuer Thus when we agree That all Graces to doe well is giuen vnto vs by the Gospell but next we differ They teach that the Gospell gies such grace vnto man that he may fulfill what the Law commands and so be Iustified by it we deny it and say that Grace is giuen by the Gospell to obey the Law sincerely without hyppocricy but not to fulfill it perfectly without infirmities In which point the Iesuite failes in his proofes which he brings 1 Out of those places where contrary Attributes are ascribed to the Law and Gospell Vnto the Law That it is the ministry of death and Condemnation Killing Letter that it workes wrath that it is a Yoake of Bondage a Testament bringing forth Childeren vnto Bondage But vnto the Gospell that it is The ministry of Life and of Reconciliation the Spirit that quickeneth the Testament that bringeth forth Childeren to Liberty which opposition Bellarmine will haue to bee because The Law giues precepts without affording strength to keepe them but the Gospell giues grace to doe what is Commanded But the Iesuite is here mistaken These opposite attributes giuen to the Law are ascribed to it in a twofold respect 1 Inregard of of the punishment which the Law threatens to offenders viz. Death In which regard principally the Law is said to be the ministry of Death to worke wrath to be not a dead but a Killing Letter in asmuch as being broken it leaues no hope to the Transgresser but a fearefull expectation of eternall Death and condemnation of the Law vnder the Terrors whereof it holds them in bondage But on the Contrary the Gospell is the ministery of Life of reconciliation of the quickening spirit and of Liberty because it reueales vnto vs Christ in whom we are restored to Life from the deserued Death and condemnation of the Law vnto Gods fauour being deliuered from the wrath to come vnto liberty being freed from slauish feare of Punishment This is the cheefe Reason of this opposition of Attributes Secondly the next is in regard of Obedience In which respect the ministry of the Law is said to be the Ministery of the Letter written in tabels of stone but that of the Gospell is called the ministery of the Spirit which writes the Law in the fleshly tables of the heart Because the Law bearely commands but Ministers not power to obey so is but as a dead Letter without the Vertue of the Spirit But in the Gospell grace is giuen from Christ who by the Holy Ghost sanctifieth the heart of his Elect that they may liue to Righteousnesse in a sincere thought not euery way exact conformity to the Law of God The like answere we giue vnto another proofe of his 2 Out of that place Iohn 1. 17. The Law came by Moses but Grace and truth by Iesus Christ. that is saith Bellarmine The Law came by Moses without grace to fulfill it but grace to keepe it by Christ. We answere The true interpretation of these words is this Moses deliuered a twofold Law morall and ceremoniall Opposite to these Christ hath brought a twofold priuiledge Grace for the morall Law whereby we vnderstand not only power giuen to the regenerate in part to obserue this Law which strength could not come by the Law it selfe but also much more Remission of sinnes committed against the Law and so our Iustification and freedome
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