despaire of saluation In that they make such grace the sole formal cause of iustificatioÌ„ without which as all grant there is no entrance into Gods rest a Romanists trust hope or beliefe of life eternall as possible to him must first be terminated in the same degrees vnto so full a measure of grace or righteousnesse as they require either as present or possibly future He that doubts as Bellarmine confesseth â—ll mâ—st haue iust cause to doubt whether hee bee perfectly righteous or no must of necessity conceiue equall doubt of his estate in grace He that knows as who throughly examining his own heart for any space together but may know he is not able to plead for his cause with God in iustice is bound to belieue his present want of sauing grace Hee that cannot raise his heart through consciousnesse of his often transgressions much deiected to these magnanimous hopes of euer being able to fulfill the Law of God is this distrust remaining by his blinde beliefe of the Churches infalibility in this decree bound finally to despaire of saluation or any good Gods mercies or his Redeemers blood can doe him VVee are content to take Bellarmines testimony as authentique against his fellowes that our arguments prooue his former conclusion It is safest to put our whole trust and confidence in Gods mercies the vndoubted consequence whereof is that the Trent Councell did erre perniciously in so resoluing this principall point of saluation as hath beene declared But it is a wonder to behold what miraculous reconciliations the imaginary vnity of the Romane Church can worke in Iesuiticall braines Bellarmine whether out of feare of sharper censure enforced to vse this miserable shelter or so dazled with the mysticall vnity of the inerrable Church that hee could discerne no difference betwixt the Trent Councells decree and his owne conclusion takes it as approued by the Romane Church because that Church allowes the same collect wee doe vpon Sexagessima Sunday As if because he now had captiuated his vnderstanding to thinke the Church is alwaies the same and cannot erre therefore the author of that collect must needs be of the same mind the Trent Councell was when as a greater part of their best Schollers about the time it was celebrated did in this point better accord with the Auspurge confession then with it Had the doctrine contained in that collect been exhibited to the Councell by reformed Churches it had bin as peremtorily condemned as any Article of Wikliffe or Luthers doctrine but now seeing it hath slept so long in their liturgy that the sufferance of it may seeme to argue a tacite consent or approbation of that Church into whose thoughts it neuer came the author of it though for ought they know a man as obnoxious to error as we are out of all question of our opinion in the point of iustification must be thought not to haue erred in coÌ„ceiuing that praier which the Church allowes his meaning rather shall bee quite contradictory to his words More then miraculous must the composition of that body haue beene which but one in it selfe should exactly haue symbolized with euery ingredient in olde chaos yet no lesse strange may the Iesuites temper seeme were hee not homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which can infallibly belieue euery opinion held for this thousand yeares by that Church which in respect of faith and doctrine is but one after the same manner chaos was one huge masse of contrarieties and confusions in this respect better consorting with Iesuiticall faith which is but a prime matter or indeficient seminary of various treachery as the whole body of his religion is but a meere hogepoge of dictinctions CHAP. VIII How farre the Law must be fulfilled in this life of the regiment of grace of the permanencie of iustification what interruptions it may admit how these must be repaired or in what sense it may bee said to be reiterated That euery sin is against Gods Law though not incompatible with the state of grace 1. SEeing that iustification which is by faith in Christ so much pressed by S. Paul presupposeth that state of integrity or qualification for acceptance with God whereunto S. Iames requireth workes or to vse his words the fulfilling of the royall Law of libertie without respect of persons or reserued indulgence to our desire it will be necessary briefly to examine how far the Law may be fulfilled by vs in this life or which is all one with what measure of inherent righteousnes or sanctifying grace that faith which onely iustifies must bee accompanied Now seeing the Law is but the image of Gods will or of that internall Law of righteousnesse which was in Christ whereunto faith as hath beene saide includes a conformity such a fulfilling of the Law in this life as may witnesse our true imitation of diuine goodnesse noâ— in good will or minde onely but in good workes is in this life not onely possible but requisite We must be perfect as our heauenly father is perfect which speech of our Sauiour cannot be vnderstood according to the measure of perfection nor was he himselfe as man so holy and perfect as God his father but according to the truth of the proposition for vero nihil verius we must be as truely perfect and holy according to that imperfect measure which our polluted nature is capable of as God is according to the infinite or absolute perfection of holinesse yet are wee not holy after the same manner Christ was holy or Adam in the state of his integrity It is a very fit distinction vsed by diuines in this argument that there is a twofolde perfection one of parts another of degrees whereof the former is as necessary as the other impossible to all in this life The perfection of parts may in generall be illustrated by a childe or infant which though wanting the strength and agility hath the true life and right proportion of man in euery part and able in some sort to moue euery member it hath though not by perfect motion Strong sound men in Christ Iesus we canot be in this life yet altogether dead monstrous or mishapen wee may not bee Howbeit if wee apply this resemblance to the point in question it better fits that opinion of the Diuines of Colen which held mens righteousnes inherent to bee imperfect onely in respect of the quantity then the doctrine of reformed Churches which with our best righteousnes admit a mixture of sin inherent so as this perfectioÌ„ of parts according to their teneÌ„ts may more aptly bee compared vnto a childe indued with life and rightly proportioned yet subiect to some disâ—aâ—e or infirmity able to walke but depraued in all his motions alwayes pâ—one to stumble or fall The maner as wel of sins inherence in our nature after infusion of grace as of its concurrence in our actions shal be declared by Gods assistance in the seuenth
can the faith saue him The conclusion intended in both places as in that whole discourse was no more but thus No man may presume hee is already in the state of iustification or saluation vnlesse hee finde himselfe vnpartially deuoted vnto good workes of euery kinde Or albeit his faith haue once or twice shewed it selfe by his workes or readinesse to doe ods will he must not here let vp his rest or rely on what is past Abraham had obeyed Gods will once in leauing his fathers house and againe in cancelling his owne resolution for making his seruant his heire vpon Gods promise to make his seed like the starres of heauen his beliefe hereof was accounted to him for righteousnesse But did he thus iustified by faith cease to work No his faith by working became more perfect and improued his former approbation of being reputed righteous so farre as to be thenceforth called the friend of God And this was written for our instruction vt qui iustus est iustificetur adhuc that euery one which hath attained to morall hope of saluation should make his election sure by practise of such workes as perfect faith and enapt it for sure reliance on Gods promises Did Saint Paul then euer affirme that a man could be saued or iustified without such workes No he alwaies supposed them as a qualification most necessary in the party which expected finall absolution or benefit of Gods generall pardon In what sence then doth he say we are iustified by faith not by workes Not by workes ceremoniall Not by such as were the best that Abraham or Dauid euer did The forme of Salomons interrogation who can say I haue made mine heart cleane I am cleane from my sinne upposeth his father could neuer haue truely auouched thus much yea Dauid himselfe euen in his best daies and purest thoughts vnfainedly disclaimes all such purity or perfection as this briefe demaund to reserue others and the full handling of this to their proper place is for the present proofe sufficient k Who can vnderstand his faults cleanseme from my secret sinnes This assures vs there is another acception of iustification yet behind most frequent with Saint Paul to wit the actuall sentence of the iudge acquitting or absoluing or for finall absolution or actuall acquittance of the parties so qualified as Saint Iames requires And as we are not capable of Gods promises of eternall life or happinesse without workes and yet we apprehend them not by workes but by faith so this finall sentence of ioy and comfort is apprehended by faith alone although so truely apprehended it cannot be by parties destitute of workes nor doe we onely by faith alone apprehend the truth or deriue the benefit of diuine promises to our selues but by it alone though accompanied with all other sanctifying graces and attended with the whole traine of workes morall or ceremoniall we expect and pray the promises may be fulfilled not for our sakes or for any righteousnesse we haue in vs or can hope for in this life but only for the merits of CHRIST by his sole mediation and intercession 4. The seeming contradiction betweene these two great Apostles is hence easily and cleerely thus dissolued Saint Iames affirming we are iustified by workes and not by faith alone speakes of the passiue qualification in the subiect or party to be iustified or made capable of absolute approbation or finall absolution this qualification supposed Saint Paul speakes of the application of the sentence or of the ground of our plea for absolution the one by his doctrine must be conceiued and the other sought for onely by saith the immediate and onelie cause of both he still contends not to be in vs but without vs and for this reason when hee affirmes that wee are iustified by faith alone he considers not faith as it is part of our qualification inherent or the foundation of other graces but as it includes the correlatiue tearme or immediate cause of iustification wherunto it alone hath peculiar reference or continuall aspect This is that which in other tearmes some haue deliuered fides iustificat relatiue non effectiue aut formaliter faith iustifies relatiuely not formally or by way of merit or efficiency To this purpose he alleageth the Prophets testimony the iust shall liue by his faith Faith then makes him iust and iustifies him in that sence Saint Iames meant as it is operatiue but he liues by it as it vnites him to the Lord of life yea by it alone in as much as by it alone not by it and other parts of grace as ioint supporters he trusts in Gods mercies offered in CHRIST wholly relying on them not partly on them and partly on righteousnesse inherent That the Prophet in faith included this confidence and reliance vpon Gods mercies in CHRIST was a point vnto the iudicious Sasbout so cleere that if the Apostle in the first to the Romanes had otherwise taken it he knew not how they could be reconciled That so much imports in the tenth and eleuenth to the Hebrewes is euident and will so appeare from the very proposall of his speeches Cast not away therefore your confidence which hath great recompence of reward For ye haue need of patience that after ye haue done the will of God ye might receiue the promise For yet a little while and he that shall come will come and will not tarry Now the iust shall liue by faith but if any man draw backe my soule shall haue no pleasure in him But we are not of them who draw backe vnto perdition but of them that beleeue to the sauing of the soule That Paul wheresoeuer he attributes iustificaion to faith alone alwaies includes the principall obiect of true faith as the sole immediate cause whereby of men iustifiable because actually partakers of Gods graces we become actually iustified or absolued his coment vpon these words of Moses Abraham beleeued God and it was counted vnto him for righteousnesse doth put it out of controuersie Was it therefore such righteousnesse as deserued absolution or reward Rather rewarded as such by gracious acceptance as is there implied Now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not to the loiterer or idle person No to him that faithfully workes as Abraham did and yet seekes saluation onely by firme beleefe in him which iustifies the vngodly his faith or rather his faith thus set vpon it proper obiects is imputed to him for righteousnesses But the Iesuite demaunds when is it thus imputed After grace infused or whiles it remaines inherent or at the first infusion only Not after grace infused by which in his diuinitie he ceaseth to be impious Was Abraham then destitute of inherent grace before he belieued the promise concerning Isaac Sosome Romanists consequently to their Churches erroneous interpretation of scripture haue auouched whom Bellarmine dares not follow
for the nature physicall properties or the quantitie of the mettall but for the princes estimate whose image and superscription it beares One corallarie of this conclusion gathered by these authors themselues was that the entitie or qualitie of grace might increase without any necessarie increase of the value or estimate of it with God as the kings maiesty if it should please him might make the same portion of siluer which now goes for a shilling to be currant but for nine pence or rather make that peece as large as the shilling though retaining the same value inscription it now beares We shall perchance no way crosse these professours tenent but onely better illustrate our owne if we say As it is not the legall instrument though bearing the sâ—ale or inscription royall but the princes will and pleasure thereby authentiquely testified which frees the malefactor from sentence of condemnation so neither is it grace or righteousnesse inherent though these be the image and character of our righteous Iudge but the mercy and free pardon of our God proclaimed indefinitely to all the penitent but sealed to euery faithfull soule in particular by those pledges of the spirit which finally absolues vs from the curse laide vpon vs by the Law and enstates vs in the promises of the Gospel In both pleas the sanctified soule vseth saith all other graces or parts of righteousnes inherent no otherwise then a penitent malefactor would doe the instrument wherein the princes pleasure is contained if he were to plead his cause before the prince himselfe in whose presence though with ordinary Iudges they will sometimes be too bold I presume no malefactor would stand vpon tearmes of integrity or present innocency because he had his pardon vnder seale seeing that was giuen him to plead for mercy not for iustice Not altogether different from these exemplifications of our assertion some schoolemen though seeking to come as neer the Romish Church present tenents as they could thought it no inconuenience to hold that the grace wherby men become truely and inherently iust was not of it owne nature absolutely incompatible with all degrees or reliques of sin in respect of which we might stand in need of Gods fauour and mercy after communication of grace But this and the like opinions are vtterly destroyed root and branch by the thunderbolt of the former decree and their authors and followers censured by Vasquez for holding it but as possible to the absolute power of the Almightie to replenish our soules vvith grace and not take away all staine of sinne for that any reliques of the one should lodge in the same brest with the other implies a contradiction in his diuinity which vaine surmise shall be refuted when we come to handle the nature of sin and the necessity of grace How friuolously he alleageth that of Saint Iohn whosoeuer is borne of God sinneth not to this purpose the Reader may perceiue by the true interpretation of that place in the Chapter following 6. For the time I would request as many as feare the shipwracke of faith and conscience to rest contented with this short discouery of two rocks against which all that follow the Trent Councels direction ineuitably dash The first an cuacuation of Christs priesthood for by their doctrine after grace is infused and remaines inherent a man may bee iustified saued and glorified without any more reference to Him then Adam in the state of integrity had Christ say they hath restored vnto vs what we lost in Adam What was that Inherent righteousnesse so we grant with the Antient. But in what measure In as full and perfect as Adam had it before his fall or without admixture of corruption drawne from his loynes So farre the Romanists seeks to extend the authoritie of some Fathers The best vse and end then of grace in his construction is to passe ocuer the euerlasting Couenant of grace in Christ that wee may recoue the state which our first Parents forfeited This is the most immediate and necessarie consequence of the Trent Fathers determination for if habituall grace be as they decree the sole formall cause of iustification that once gotten will exclude all necessity or vse of any other cause or meanes of reconciliation or acceptance with God Agreeable hereto as Vasquez disputes at large they admit no application of Christs merits but onely in the collation of gifts inherent or infusion of Charity Admitting then one of their Church should remaine in the state of habituall grace a weeke or two before his death let vs suppose as for disputation sake or sure tryall of a true formall cause it is lawfull by their rules giuen to this purpose to suppose any impossibility that Christ had neuer beene incarnate crucified raised from the dead or set at the right hand of God the former party notwithstanding should be as certainly saued as hee can be by beliefe of all these Articles and become heire infallible of as great glory and felicity as wee hope for by incorporation into Christs body Nor doth Christ if their opinion may stand sit at the right hand of his Father to make intercession for vs after grace is infused or whiles wee retaine it but that it may be infused and recouered if it should chance to be lost Now what heresie was there broached more blasphemous against Christ than this which abolisheth the principall part of his mediation what could more directlie cuacuate that great mysterie of the true and reall vnion betwixt the head of the Church and the members By this doctrine neither are our persons in this life reconciled to God nor our nature exalted to dignity in the life to come by being vnited to Christ but immediately by our inherent righteousnesse without any intermediation of his person his sacrifice merites or other benefit of his passion as any cause at all or bond of our vnion or acceptance with God after the infusion of grace which is the onely formall linke betwixt the diuine nature and ours whence it necessarily followes that our humane nature must though by another kinde of vnion and lesse measure of an inferiour grace bee as immediately vnited to God as immediately approued for iust as immediately meritorious of glory as immediately capable of Gods presence as Christ was Might not that great Schooleman for such I haue euer accompted Vasquez with lesse danger to his soule or repugnancie to this great mysterie â—hole truth directly to deny he durst not or other tenents maintained by him haue granted that as Christ is truely reputed holy not onely from the Holinesse formally inherent in his humane nature but from the vnction of the deitie or vncreated holinesse whereto hee is hypostatically vnited so might all partakers of such faith as Saint Paul ascribes righteousnesse vnto bee truely and properly called and reputed righteous in the sight of God from the absolute righteousnesse of Christ as man to whom they are by the
book here we suppose what there shall be prooued that while we are in the flesh wee haue sin in vs more or lesse but depriued of rule or soueraignety where faith or grace hath gotten possession in the heart 2. Man as he is rightly called a little world so hath he a true regiment in himselfe His forme of gouernment in the state of integrity may be parralelled by the imaginary model of Platoes weale publique or the vtopia his disordered state of nature before grace infused by an Anarchy or some outcountry infested by outlawes wherein the best are most exposed to spoile his state of grace by a ciuill or well gouerned kingdome or Aristocracie The best and worst Bodies politique anarchies right ordered states do not differ in that the one hath theeues malefactors and the other none but rather as some dialects in this land distinguish in that the one hath reâ—uers the other onely plaine thieues or briefly in that malefactors cannot so beare themselues out in mischiefe ouersway the Lawes or ouerrunne honest men in the one as in the other they may The times haue bin not long since wherein if any poore man in some quarters of this land should haue followed such rauinous creatures as liued by night spoiles to their dens he should haue had more to take part against him then ioine with him others knowing where there goods were who stole them durst not own them least they should seeme to challenge the felon of theft which would sooner haue endangered their liues then his or procured the burning of their houses ouer their heads or some like mischiefe The honester man more obseruant of his Princes lawes the harder in those daies was his case the ordinary course which the more crafty or politicke could take for their safety was when they saw a thiefe to consent vnto him either outputting their neighbors goods for him to driue or harbouring such as they could not but know to be bootehailers But these misorders God bee praised are much amended their memory though yet fresh fitly serues to set forth the state of the vnregerate or meere naturall man in whom sin is alwaies insolent and audacious euen openly to wound the soule and waste the conscience and persecuted by the Law of God or nature rageth the more and raiseth rebellion in the affections seeking as it were to set all the faculties of the sonie in combustion rather then it should be restrained of it wonted course The onely peace and security the carnally minded thus assaulted finds is to suffer his conscience to sleepe and the eie of reason which I may tearme faith naturall to winke at these disorders of inferiour faculties or tacitely coÌ„sent vnto them But so it is not in the state of grace which not withstanding neuer wants sinfull adherents not only in habite or affection but oftimes bursting out into action to hurt both soule and conscience as there alwaies haue been and euer will be thefts and robberies with other outrages coÌ„mitted euen in the most ciuill best gouerned parts in the land But as in them the meanâ—st subiect that can make proof of his wrongs or who did them may haue enough to take his part for prosecuting or attaching and safely vse the benefit of knowne lawes for repressing or cutting of the stoutest or proudest malefactors so the faithfull heart and conscience is alwaies resolute bold to challenge his dearest affections of euery least transgression to represse arraigne and condeâ—n them And as Carthages often prouocation of Rome cost it dearer in the setting on then other Cittie 's vanquished by the Romanes so such delights or pleasures as haue most wronged our soules or done greatest despight vnto the spirit of grace are kept vnder with greatest care and in the end throughliest moâ—tified by the law of faith Euen in the regiment of this little world that axiome hath it due force Ex malis moribus bonae leges nascuÌ„tur Euery man inuents peculiar lawes secret vowes or the like against such practises or affectioÌ„s as haue most seduced him to transgresse the lawes of his God 3. Now as the state or publike gouernment is not to be scandalized with the infamy of thieues and robbers which harbour in it so long as the magistracie is vigilant to enact and execute seuere lawes for their repression so neither are we accounted by our gratious God amongst the vniust for these sinnes which often make head against vs so long as faith thus fights against them keeps them vnderable to holde such a hand ouer them manifested known as gouernors in a wel ordered body politicke do ouer notorious open malefactors Not that such sins are not in their nature meritorious of eternal death or not sufficient if God shold deale in iustice to condemne vs but that in mercy he doth not impute them whiles thus qualified in the habite we sue for pardon in the name mediation of our Sauior Thus I dare boldly say that not the least sin against the Law of God committed after regeneration but were it possible for the regenerate to giue indulgence to it would at the least exclude them from life eternall Nor doth this argue as some captious reader will perhaps imagine that a man may fall either finally or totally from the state of grace but rather that all impossibility he hath of not so falling essentially depends vpon a like impossibility of not continuing his indulgence to knowne offences or negligence in repeating or bewailing his secret sins Euen after the infusion of faith most perfect faithfull repentance for sins committed is as absolutely necessarie to saluation as the first iususion was Nor is this heauenly pledge while dormant though truely dwelling in our soules immediately apt to iustifie their conceite of these great mysteries is to ieiune triuiall which make iustification but one indiuisible transitory act or mutatum esse from the state of nature to the state of grace In St. Pauls diuinity sure I am â—â— hath a permanent duration it is but the next step vnto hypocrisie a meere peruerting of the vse of grace thus to inferre I haue true faith therfore I shall alwayes vse it aright A wise man would rather argue thus I haue the right vse and exercise of grace therefore my faith is true and such as vvill iustifie As the first infusion of it fully remits our sinnes past and is to vs a sure pledge of GODs perpetuall fauour so in no case may wee take it as an absolute antedated pardon for sinnes to come as if they were forgiuen of God before committed by vs for they are forgiuen by the right vse or exercise not by the bare habit or inhabitation of faith in our soules Into the contrary errors men are often led by a ielousie of comming to neere the Papists if they should admit of more iustifications then one And it is true that iustification in some sence excludes plurality or
differences or properties of apprehension or representation what any of them besides such clearenes or perspicuity as satiates the passiue capacity of the apprehensiue faculty should conferre vnto the certainty of knowledge or assent thence resulting is inexplicable Euen the most acute amongst the Schoolemen whiles they seeke to cleere this doubt doe but faulter or tautologize or finally confound the strength of adhaerence which ariseth from the worth or amiablenesse of the obiect with the certainty of perswasion or credence which is the proper consequent of cleerenesse in apprehension or representation 2. If it be replied that the certaintie of our beliefe depends vpon the authorities of the teacher the doubt still prosecutes the solution For either must our apprehension of his skill and fidelity be cleere and euident or else our perswasion of it remaines vncertaine and our beliefe at the best but conditionally certaine Notwithstanding it hath beene generally held in the schooles that faith is no euident assent because of obiects not euident or apparent vnto which tenent we did thus farre in the beginning of this worke subscribe that it was not directly euident which opinion whether it be true of all or of some principall obiects of our faith or how farre of any we are now further to discusse 3. The Romanist exacts a certaintie of Assent in the belieuer more exact then demonstratiue sciences affoord and yet makes diuine reuelations not onely not euident but ineuident and obscure the method of faith euen a labyrinth of obscurities And for ought I can perceiue this obscurity in respect of euery Article is a like to all euen whiles the Assent becomes most certaine and infallible Yet questionlesse whether the immediate ground of our Assent be euidence of truth in the obiect or some inferiour degree of distinct apprehension approaching thereto the growth of certainety in the perswasion is alwaies turbulent and preposterous vnlesse the apprehension of truth in the obiect growe more and more perspicuous and so come nearer and nearer to the nature of euidence properly so called Euery degree of certainty we get in beliefe not thus grounded is but a step to sorcery For what is the Sorcerers fault but that he belieues those things most firmly of whose truth he can haue no distinct apprehensions but some pretences of warrant from the authority of scriptures or practices of holy men therein recorded This grosse error in compounding faith of obscurity and exact certainty is one especiall roote of popery in graine as els where I am to shew And this certainty of perswasion which they thus enforce vpon themselues without proportionall encrease of euidence or perspicuity apprehended in the obiect hath the same proportion to liuely faith that stubborne foole-hardinesse vnto true valour Few of Iesuiticall instruction but are as aduenturous as most of Gods Saints haue beene were the causes they manage as good their motiues to vndertake them as euidently warrantable or their intensions as sincerely sound But the Iesuite or his Catechist nursing a conceit of obscurity in the obiect of beliefe to ground a title vnto merite for what reward were it worth to belieue an euident truth out of the stubbornenesse of his forced perswasions or violent certainty meeting with this vaile of darkenesse wherewith he purposely hoodwinks himselfe runnes vpon any mischiefe his Superiors shall designe him vnto as stoutly and boldly as blind Bayard rusheth into the battell which way hee should goe he sees not he cares not saue onely as his Rider spurs him or rather as the diuell driues him destitute of cleere ayme by the word of God he desperately flies like an instrument of battery whither his liuing rule of faith shall leuell him though it be to ruinate the state wherein hee was borne or ouerthrow that Church which gaue him Christendome 4. But a great deale more easie it is to discerne the grossenes of error come to full growth then to discouer the first roote whence it springs or assigne the originall breach betwixt it and truth commonly vnited in the same trunke like the two opposite branches of Pithagoras letter As much as in reason can be required of vs will be to guesse or giue aime as our custome is grosso modo leauing the exact designation of that Mathematicall point or angle wherein truth and error in this present busines are first diuided vnto more accurate eye-sights Seeing Euidence besides cleerenes or perspicuity directly and formally included in it prime and natiue signification collaterally drawes with it a conceit of such plenary comprehension of the obiect knowne as fully satiates our desire of its knowledge for euident wee hardly accompt that knowledge which leaues the apprehensiue faculty capable of further or better information then it already hath from the particulars which we desire to know In the first place it may be questioned whether that apprehension we haue in this life of obiects supernaturall though neuer comming to such full growth as may deserue the title of euidence may not ground a greater certainty thē that we haue of things les certain or credible in themselues yet euidently apprehended or rather exactly comprehended according to the ful measure of that certainty or credibility they haue For if certainty of Assent amount proportionably to the degrees of credibilitie inherent in the obiect distinctly apprehended by vs that Assent whose euidence is defectiue or imperfect in respect of its proper obiect containing as is supposed almost innumerable degrees of Veracity Certainty or Credibilitie may be more certa ne then the most exact and euident knowledge that can bee had of other matters the full measure of whose internall certainty or veracity containes fewer degrees then wee did apprehend in the former Of this assertion there could be no doubt were the apprehension of seuerall degrees in both a like cleere and distinct whence of such as hold the euidence of our Assent vnto reuelations diuine to be lesse then that wee giue to humane sciences many perhaps meane no more then this that the apprehension we haue of them in this life is for euidence very imperfect in respect of that which may bee had of them in the life to come whereas the euidence of some scientificall principles or conclusions mathematicall especially is already as great as it possibly can be ◠Thus some opinions seeming contrary may perchance bee reconciled with this distinction our assent to the truth of reuelations diuine is lesse then that we giue to conclusions in humane sciences if we compare either euidence as it is found in vs with the capacity of its proper obiect yet altogether as great if we compare the seuerall qualities or degrees of euidences onely betwixt themselues As 8 while it is compared with 7 is a greater number because consisting of more vnities yet the Octonary number applied to nine is lesse then the Septenary applied to seauen materiall numerables Or to illustrate our purpose by a comparison
in sciences or workes of nature or of addition and substraction in Arithmetique or of laying or reducting sums in accompts As young Dauid first encountred Beares and Lions or other enemies of his flocke and afterwards ouercomes the great Goliah that had defied the whole host of Israell so true and liuely faith first begins with petty desires or such temptations as are incident to our present state or calling alwaies so much lesse grieuous in themselues as our places are meaner and hauing gotten mastery ouer them still encreaseth as difficulties or oppositions multiply vntill at length it become victorious ouer the diuell world and flesh by a sincere discharge of particulars contained in the view of Baptisme Hypocrisie acknowledgeth the same summe of Christian duties or practices and subscribes vnto it not onely in grosse but vnto most particulars therein contained yet still reducts or exonerates as much as well displeasing humours disallow vntill it finally dissolue what true faith doth build euen vnto the first foundation if the opposition betweene it and carnall feares hopes loue or hate come once to be direct eager What protestation could any true professor either conceiue in tearmes more decent or submissiue or tender in more serious and ample forme then that supplication which the remnant of Iudah and Ierusalem presented vnto the Prophet Ieremy after the captiuity of their brethren Then all the Captaines of the host and Iehonan the sonne of Kareah and Iezaniah the sonne of Hoshaiah and all the people from the least vnto the most came and sayd vnto Ieremiah the Prophet Heare our prayer we beseech thee and pray for vs vnto the Lord thy God euen for all this remnant for we are left but a few of many as thine eyes doe behold that the Lord thy God may shewe vs the way wherein we may walke and the thing that we may doe After he had vndertaken this sacred businesse and past his word for his integrity in translating it they more pathetically oblige themselues to whatsoeuer obedience God by his mouth shall enioine them Then they sayd to Ieremiah The Lord bee a witnesse of truth and faith betweene vs if we do not euen according to all things for the which the Lord thy God shall send thee vnto vs whether it bee good or be euili wee will obey the voice of the Lord God to whom wee send thee that it may be well with vs when wee obey the voice of the Lord our God A man would think the proposall of Gods commaundement by a Prophet so well knowne vnto this people one whom they had chosen for this purpose should haue enforced them to performance of their promise Yet Ieremiah foreseeing the hypocrisie of their hearts though hidden from their owne eyes returnes his message in such a forme as if hee had vsed artificiall inuention to perswade obedience Hauing called some of the parties that had late made this serious protestation he tells them Thus sayth the Lord God of Israell vntowhom ye sent me to present your prayers before him if yee will dwellin this land then I will build you and not destroy you and I will plant you and not root you out for I repent me of the euill that I haue done vnto you Feare not for the king of Babed of whom ye are afraide be not afraid of him saith the Lord For I am with you to saue you and to deliuer you from his hand And I will grant you mercy that he may haue compassion vpon you and hee shall cause you to dwellin your land But if ye say wee will not dwell in this land neither heare the voice of the Lord your God saying Nay but wee will goe into the land of Egypt where we shall see no warre nor heare the sound of the trumpet nor haue hunger of bread and there we will dwell and now therefore heare the word of the Lord yee remnant of Iudah thus sayth the Lord of hosts the God of Israell If ye set your forces to enter into Egypt and go to dvveâ—l there then the sword that yee feared shall take you there in the Land of Egypt and the famine for which you care shall there hang vpon you in Egypt and there shall ye die And all the men that set their forces to enter into Egypt to dwell there shall die by the sword by the famine and by the pestilence and none of them shall remaine or escape from the plague that I will bring vpon them For thus sayth the Lord of hostes the God of Israell As mine anger and my vvrath hath been poured out vpon the inhabitants of Ierusalem so shall my vvrath be poured out vpon you vvhen you enter into Egypt and ye shall be a detestation and an astonishment and a curse and a reproach and ye shall see this place no more O yee remnant of Iudah the Lord hath sayd concerning you Goe ye not into Egypt know certainly that I haue admonished you this day And as Iosuah at his last farewell vnto his people suspecting their pronenesse to idolatrie did by a seeming prouocation of them to the practice and profession of it wisely wrest from them more serious protestation to the contrary and a stricter obligement to the seruice of the onely true God then otherwise they would haue conceiued so Ieremiah instructed by his God that the hypocrisie of this peoples heart now secretly began to work giues them notice of it most desirous to be disapproued by them in the euent Surely yee dissembled in your hearts when you sent me vnto the Lord your God saying pray for vs vnto the Lord our God and according vnto all that the Lord our God shall say so declare vnto vs and we vvill doe it And now I haue this day declared it to you but ye haue not obeyed the voice of the Lord your God nor anie thing for vvhich he hath sent me vnto you Now therefore know certainly that yee shall die by the sword by famine and by the pestilence in the place whither ye desire to goe and soiourne Ierusalems ruines and the Temples ashes did witnesse the seuerity and iustice of their God against the obstinate and disobedient The Babylonians themselues knew Ieremiah for a Prophet euen this people to whom hee brings this message were well perswaded of his familiarity with their God and hee himselfe had past his word for acquainting them fully with his will Then Ieremiah the Prophet sayd vnto them I haue heard you behold I will pray vnto the Lord your God according vnto your words and it shall come to passe that whatsoeuer thing the Lord shall answere you I will declare vnto you I will keepe nothing backe from you And was it possible the same men should bee so dislike themselues as to forget their late protestations and refuse to do Gods will so fully made knowne vnto them by his Prophet To doe the will of God if so they knew it to
their personages and reall imitation of their vertues It is a kinde of cunning I must confesse to be able accurately to paint God or his goodnesse but as little pertinent to true Christian knowledge as an artificiall picture of a great feast is to a poore soule almost starued for hunger vnlesse it make vs not painted images but true and liue sonnes of the euerlasting God For our light must so shine before men that they seeing our good workes may glorifie our Father which is in heauen That such a father there is and that we are his sons we must make knowne to others by imitating his perfections 7. To these or like points do sacred writers vsually extend words importing knowledge whether they speake of our knowing God or his knowing vs. The Lord knoweth the way of the righteous sayth the Psalmist And if he know it will he not reward it Yes with life for the way of the wicked because as well knowne to him shall perish Answerable hereto men are sayd to know Gods wayes when their demeanure is such as if they expected he should presently take notice of theirs either to reward or punish them It is a people that doe erre in their hearts sayth the Lord for they haue not knowne my waies As they did erre in their hearts so did they not know Gods wayes in their hearts for such a knowledge of them as is confined within the braine or such as a man that neuer trauelled may haue of a strange country by a mappe no doubt they had But as beaten wayes vulgar directions of the inhabitants are better guides in vnknowne coasts then most accurate geographicall descriptions so is it not this superficiall knowledge of Gods wayes that can conduct vs to his rest whither none come but such as can tread in the steps of holy and religious men that haue gone them and learne that by experience which others paint out and decipher This is life eternall sayth our Sauiour that they might know thee the only true God and Iesus Christ whom thou hast sent equiualent hereto is that Whosoeuer belieueth in him shall not perish but haue euer lasting life Can faith and knowledge then reach to heauen vnlesse they be lengthened by loue and other Christian vertues He that is warned to receiue a Prince or man of state will make accompt of his necessary traine albeit no mans comming besides be specified Nor is it needful sacred writers should mention loue or other attendants of those queenes of vertues Wisdome faith or knowledge if these be present the rest will certainly accompany them Hee that sayth I know Christ and keeps not his commandements is a lyar and the truth is not in him Faith or knowledge without loue is not Christian but hypocriticall for only he that hath Christs commandements and keepeth them is he that loueth him We know that the sonne of God is come and hath giuen vs an vnderstanding that we may knowe him that is true and we are in him that is true euen in his sonne Iesus Christ This is the true God and eternallife Many were the peoples sinnes in the wildernesse Yet Saint Iude comprehends all in this one that they belieued not This ye know how that the Lord hauing saued the people out of the land of Aegypt afterwards destroied them that belieued not So doth the Psaimist attribute all the disobediences and rebellions of his forefathers vnto this That their spirit was not tied by faith vnto God yea the fire was kindled in Iacob and also wrath came vpon Israell because they belieued not in God and the error of the Israelites that knew not the way vnto Gods rest was in the Apostles construction vnbeliefe The word that they heard profited not them because it was not mixed with faith for we which haue belieued do enter into that Rest. The greatest praise we read giuen to the Israelites in the wildernesse was that they belieued God and his seruant Moses As long as they thus continued they were not ouercome by temptations of the world or flesh And by what meanes do all such as are borne of God ouercome the world Is not this victory from faith Who is it that ouercommeth the vvorld but he which belieueth that IESVS is the sonne of God The same dialect was well knowne in Iewry in his time that sayd The knowledge of the commaundement of the Lord is the doctrine of life that all wisdome was contained in the feare of the Lord performance of the Lawe and knowledge of his almighty power that to belieue the Lord was to keepe his commaundements Which last testimony is very vsefull in the examination of faith further to be insisted vpon in that treatise 8. It was but an effect of such mens folly as spend the best of their daies and spirits in coyning second intentions or terms of art and after they haue gotten the skill to draw solid learning by this deuice into plaine tables mistake these types or shadowes for the bodies or substances which first did seuer beliefe and knowledge of diuine matters from practise whereunto they are as naturally linked as the nerue is to the part which it moueth Nature herselfe not stretched awry by art or misled by passion from whose attraction or impulsion she is most free in matters of ordinary and common vse alwaies frames her language fully paralell to the former rules of sacred speech Into whose heart beside the hypocrites would it sinke that affection should not increase according to the degrees of worth in the obiect though no better knowne then others are Is not the quantity or perfection of goodnesse as intelligible as the bare essence or quality Or can we in part be moued with some few degrees of goodnesse knowne and not as much more moued by equall knowledge of farre more or can we rightly value the consequence of diuine truthes in respect of our selues and not frame desires of them proportionally Doth any man not much affect him whose excellent parts he highly esteemes aibâ—it he expect no reall fauour or commodity from him To say wee know a man in ordinary speech imports a demeanour or respect towards him answerable to that quality wee know in him To know him for a sweete companion includes a desire of his company or acquaintance an vnwillingnesse to fall out with him or to be estranged from him To conceiue of one as an odde and vnsociable wrangling mate implies a care to eschew all occasions of intercourse dealing or familiarity with him If an inferiour should say hee knew his lawfull Magistrate to be a most vnpartiall seuere Iusticer he need not specifie his vnwillingnes to be iustly accused before him of any crime Or if wee say wee know or belieue one to be a maruellous wise honest friendly man who would not gather that whilest this perswasion lasted we would be readier to commit any
Confident perswasions they had of Gods extraordinary fauour which notwithstanding because it proceeded not from faith fructifying in deeds conformable to his goodnesse made them presumptuous and open rebels against his Sonne the onely image of his glory for dooing the workes here prophecied by this Psalmist They despised him as a sinner once for raising vp a poore creature not bowed downe only but together so as she could not raise her selfe another time for giuing sight vnto the blinde vpon a Sabbaoth day Often for the like workes here ascribed to that God whose name they were to sanctifie by hallowing the Sabbaoth day all liuely documents that he which visibly wrought them was the Lord to whom this Psalme of praise and thanksgiuing was dedicated Such confidence as they whiles thus affected boasted in was the very way of the wicked which the Lord turneth vpside downe His sentence is already pronounced vpon it Euerie one that exalteth himselfe shall bee brought lowe which words he spake of the proud Pharisee and such as trusted in themselues that they vvere iust despising others Notwithstanding euen this Pharisee himselfe whom he makes the patterne of hypocrisie gaue God thankes for his conceited righteousnesse acknowledging that whatsoeuer he had he had receiued but in that hee gloried in it as if he had not receiued it the holy Ghost taxeth him for trusting in it not in the Lord whom he intended to glorifie for this gift amongst others And were we so wise that a word though from the spirits owne mouth might suffice for our admonishment this one place alone would instruct vs that he trusts not in the Lord but in his wealth or dignity that contemnes his brother for his meane giftes whether of Art or Nature or disparageth his worth onely for the lownesse of his fortunes 6. Thus much of confidence fiducia or trust so nearely allied to faith that some include it in the essence or formall signification of the word in the learned tongues which opinion may seeme to haue some countenance from the booke of Homilies But what there is said of faith to this purpose is a popular description not an accurate or artificiall definition like as also we may not think the Author of those Homilies meant formally and essentially to define faith when he saith that faith is a firme hope for so in the same place doth he describe it And to speake the truth he that puts fiducia in the essentiall definition of faith and leaues hope out had need of as much cunning as hee that should vndertake to make paiment of ten pounds and substract seauen For confidence or this trust in their form of doctrine whose authority for the right vse of such words is most authentique is the period or complement of Hope contemnenda est omnis iniuria malorum praesentium fiducia futurorum bonorum sayth Saint Cyprian And againe Laus est fides fiducia futurorum mundi aduersa tolerare It is the commendation of Faith to support our selues vnder such grieuances as the vvorld layes vpon vs with sure hope of future good In this godly fathers orthodoxall conceit of this chaine of christian vertues we may behold patience springing from faith but presupposing trust or confidence at least if perfect paralell herein to the Apostle Cast not away your confidence which hath great recompence of revvard for ye haue neede of patience whose hold-fast he supposeth confidence that after ye haue done the will of God ye might receiue the promise The ground or supporter as well of patience as confidence and fidelity in doing Gods will is faith as is before deduced Whether such confidence as we haue that there is a reward laid vp for the faithfull reach in the same strength and tenor vnto personall saluation or bring forth like assurance of our possessary right in state of grace or if so whether it be proper to all as it is doubtlesse onely to such as are endued with sauing faith or whether equall in all or at all times or rather decreasing according to the degrees of their delinquencie in such duties as this confident hope of Gods mercy and fidelity in rewarding all without respect of persons that doe his will doth impell and encourage them to cannot so fitly be disputed vntill the tenor of Gods couenant with mankind and other difficulties concerning free-will and contingencie with the articles of Christs death and resurrection from firme Assent vnto which this speciall confidence or assurance must flow be vnfolded Here I onely would commend that place of our Apostle to the religious Readers priuate meditation for rectifying and strengthening his faith in this point Hauing therfore Brethren bouldnesse to enter into the Holiest by the blood of IESVS by a new liuing way vvhich he hath consecrated for vs through the vaile that is to say his flesh And hauing an high Priest ouer the house of God Let vs draw neere with a true heart in full assurance of faith hauing our hearts sprinkled from an euill conscience and our bodies washed vvith pure water Let vs hold fast the profession of our faith without vvauering for he is faithfull that promised And let vs consider one another to prouoke vnto loue and to good workes Many other properties of faith there be and diuerse peculiar branches of these generall ones here touched to be discussed after the explication of the Articles out of which they properly spring CHAP. XI Of the diuerse acceptions of faith in Scriptures or Fathers of the Romanists pernicious error concerning the nature of it and charitie whereby his imaginarie workes of merit necessarily become either dead apish or polluted 1. FRom the seuerall degrees or differences of Assent vnto diuine truthes before assigned it will bee easie for the Reader to deriue the diuerse acceptions of beliefe whether in writings Canonicall Apochriphall or of Fathers from one head Albeit I hold it not worth the inquirie whether the name of Faith in the Hebrew Greeke and Latine were propagated from the obiect to our apprehension or Assent or from these vnto the obiect for in all three tongues faith is taken as well for that which deserues credit as for the credence we giue vnto it More pertinent to our present occasions it is that beliefe euen in scriptures is sometimes applied to the very first and lowest degree of Assent vnto truths diuine and they are sayd to belieue that acknowledge any article of faith or part of Christs doctrine as true albeit the ground of their Assent were not sincere or sound but rather humorous So it is sayd in the second of Iohn that many when they saw his Miracles belieued in him but IESVS committed not himselfe vnto their hands because hee knewe them all so did hee their humours to bee like theirs that vpon like beliefe of his power would haue made him king Others againe are sayd to belieue when they Assent perhaps to all Articles of faith
Christ is not worthy of him Yea he forsakes him in not disclaiming them in vniust courses Euen amongst men to professe greatest loue to one and take part with another in causes which equally concerne both and both alike affect is in the mildest censure it can admit a breach of friendship or forsaking of his friend Yet who can be so neere a friend to vs as our Redeemer is to truth what can they whom we loue best on earth so much affect as he doth equitie and righteous dealing Is it then hyperbolicall to affirme or rather hypocrisie either in heart or word to denie that he which for loue to his friend pâ—ruâ—rts equity transgresseth the common rule of charitie and ouerthrowes iudgement especially of the sonnes of affliction openly denies Christ who is alwaies the principall in euery controuersie of right or wrong alwaies more offended with vniust grieuances then the parties grieued are euer better pleased with doing right then he to whom right is done 5 Others againe through heat of blood or greatnes of spirit aduenturous or otherwise prodigall of life for purchase of fame can with ioy imbrace such dangers in Christs cause as would much daunt many good professors In perswasions of zeale hence grounded they might perhaps die in battell against the Infidels or in the Romish inquisition and yet doe no more for the Sauiour of their soules then they would for a strumpet or some consort of bodily lust or then malefactors haue done one for another And it is a miserable kind of martyrdome to sacrifice a stout body to a stabborne minde yet besides the vanitie of the conceipt or ouer esteeme of their owne faith or vncharitable censures of others frailties in like difficulties the very nursing of this resolution vpon these motiues disenables them either for the right fruition or resignation of life vpon others more acceptable to the Lord and giuer of life Few thus brauely minded but are more impatient of life or death attended on with disgrace of the most or such as they expect should be propagators of their fame more impotent then others to resist contempt or set light of publike scorne Howbeit the strength of faith rightly Christian is better tried by valour passiue such as appeared in our Sauiour when he willingly submitted himselfe to the taunts mockes and abuses of his enemies then by valour actiue such as Peter shewed when he smote of the high Prists seruants eare the cause in generall was most iust and the resolution bold hauing not one for three to mainetaine the quarrell but Peter at this time was more fit to make a souldier then a martyr for which seruice secular souldiers are for the most part meaneliest qualified All the circumstances of the story notwithstanding perswade me it was resolution truely noble and Christianly valourous as proceeding from liuely faith in that French Souldier who for his zealous profession of reformed religion adiudged with others to the fire and in lieu of all his good seruice to the King and state hauing this grace bestowed vpon him that he should goe to the stake gentleman-like without a with demaunds the reason why hee might not be permitted to weare such a chaine as his fellowes did esteeming this rebuke of Christ more glorious then the ensignes of Saint Michaels order Such vncorrupt witnesses of Christ were these Aluigeans mentioned in the second booke which neither out of stubborne humour of contradiction nor hope of celebritie amongst men but out of sincere loue vnto the truth gaue euidence for the recouery of Christs Gospell concealed and prescribed against by the iniquitie of former times But in Saint Cyprians time the solemne memoriall of former martyrs and that high accompt which Christians made of Confessors that had escaped did bribe others to giue testimony vnto Christs name desirous to die the death of the righteous out of loue indeed but not of that iust one but of fame and vaine glory Against this poison that religious Father and holy Martyr prepared this antidote following which I esteeme so much the more because of the good effect it wrought in himselfe Christ bequeathed peace vnto vs enioyning vs to be of one heart and one minde the league of loue and charity he commanded should be inuiolately kept He cannot approue himselfe a Martyr that holds not the band of brotherly loue and againe He is a confessor but after confession the danger is greater because the aduersary is more prouoked He is a confessor in this respect he is more stricktly bound to stand for the Gospell as hauing through the Gospell obtained greater glory of the Lord. For the Lord hath said it to whom much is giuen of him much shall be required and more seruice shall bee exacted of him on whom more dignitie hath beene bestowed Let no man perish through the confessors example let no man learne iniustice insolence or perfideousnesse from his manners He is a confessor let him be humble and meeke let him be modest in his cariage that as he is entitled a confessor of Christ so he may imitate Christ whom he consesseth for he hath said He that exalts himselfe shall bee brought low and his father hath exalted him because he humbled himselfe here on earth albeit he were the word the power and wisedome of his father and how can hee loue arrogancie which hath enioyned humility by his law and hath obtained a name aboue all names of his Father as a reward of his humility 6. Non sanguis sed causa facit Martyrem It is not the blood but the cause that makes a Martyr was a saying subscribed vnto by orthodoxall antiquity and since approued by the ioint consent of all truely religious I may adde it is not the cause or profession of whose truth and goodnesse men rest strongly perswaded but the grounds whereupon they imbrace it or motiues inducing them to giue testimony to it which makes their death acceptable vnto God Christ requires we keepe our bodies without blemish or purifie them by repentance if they haue beene spotted with the world ere we offer them vp in sacrifice vnto him He that truely Assents to the greater and more terrible of worldly euils as good and fit to be sustained in his cause will questionlesse suffer and sustaine grieuances of lesse weight at his request Now he that commands vs to deny our selues rather then him before men exacts of vs that we confesse him by integritie and fidelity in his seruice by abstinence from vnlawfull pleasures of what kinde soeuer none of which can bee so deare to vs as is life which he that for his sake renounceth by faith would by the same renounce all pleasures incident to it For he that faithfully obaies in the greater and more difficult will doubtlesse performe like obedience in the lesse We know saith Saint Iohn that we haue passed from death to life because we loue the brethren he that loueth not his
the gifts and graces of the spirit or not right vsing them to his glory that gaue them Thus much euery conscience that hath tasted of Gods mercy and goodnesse in Christ will be ready to confesse and this truth now deliuered by vs was in effect the doctrine of the learned and religious Bucer in his conference at Ratisbone with our aduersaries Although he that is iustified hath righteousnesse through Christ inherent the faithfull soule notwithstanding doth not rely on it but onely on the righteousnesse of Christ wherewith wee are endowed without which there neither is nor can be any righteousnesse A more full declaration of his opinion in this controuersie vasquez * out of the same conference hath ready gathered to our hands When certaine propositions which the Author of that conference cals ambiguous were brought vnto him amongst which this was the first faith is the beginning of iustification his answer was if this speech be meant of inchoated righteousnes renouation of the mind which consists in faith hope and charitie with other vertues we admit it for such righteousnesse wee grant to bee a gift yea a new creature in Christ of which we participate by faith yea faith is the first part of it seeing we can neither loue God nor conceiue true hope in Him vnlesse we first know him by faith This righteousnesse of renouation notwithstanding is not that by which we become so righteous in the sight of God as life eternall should be due vnto vs for it seeing it is imperfect and cannot satisfie the Law of God during the time of this mortall life another righteousnesse is required to wit the rightousnesse of God through which wee haue confidence in our Lord CHRIST and are established in the assurance of saluation The like resolution or state rather of this controuersie he gathers out of Chemnitius words as they are related by his aduersary Tiletan We teach not that beleeuers are iustified without righteousnesse for such iustification God himselfe hath pronounced to bee an abhomination in his sight Prou. â—â— ver 15. Isa 5. ver 23. but we thinke it necessary that in iustification righteousnesse should interceed or interpose and that not euery sort of righteousnesse but such as is sufficient in the iudgement of God such as is worthy of eternall life Now seeing that righteousnesse which consists in the internall renouation of our mindes by reason of carnall imperfection and vncleannesse adherent is not such necessary it is there should be another righteousnesse through whose interuention or intercession we are iustified in the sight of God 5. From this learned writer the Diuines of Colen and many Schoolemen acknowledged by the Romish Church for her children in other points did but a little dissent as the Iesuite grants and their words are so plaine that euery one may see might these men haue been chiefe delegates in this cause the controuersie had bin quickly ended The only difference can be picked by this curious inquisitor is but this Chemnitius and Bucer made our inherent righteousnesse as he wrongfully charges them a sin the diuines of Colen made it onely imperfect or no righteousnes without the merits of CHRIST to which it serued but as an instrument by their confession CHRIST righteousnesse was not only the efficient or meritorious cause for whose sake this righteousnesse innerent was bestowed vpon vs but the sorme which did so consummate it that is our iustification was accomplished by addition of his righteousnesse vnto ours Vnto this opinion amongst the rest euen Pighius himselfe who made so light accompt of originall sinne did subscribe not induced thereto as is pretended with the sweet discourses of his aduersaries but with the euidence of the truth they taught Indeed Pighius consequently to his error concerning the nature of originall sinne did hold our righteousnesse inherent imperfectionly for the quantity whereas Chemnitius and Bucer did hold it vnsufficient besides for the quality not that it was a sin but that it had sin so adherent as it could not make vs cleane and pure though but in imperfect measure in Gods sight We wil be content to take these Diuines mentioned with that troupe of most famous schoolemen as well antient as moderne expresly yeelded vs by Vasquez as more then fully sufficient either for worth or number to ouersway the authoritie of such later Pontificians as in the conference at Ratisbone or Auspurge or in that booke exhibited vnto Charles the fift before the Trent Councell maintained the contrarie opinion now established Vnto the Trent Councels authoritie because it hath determined for these later and obscurer against the former Schoolemen and vs we will oppose the authority of Scripture and principles of faith directly acknowledged by all but indirectly ouerthrowne by the Councels decree In examining of which it may excuse our boldnesse that so many of their writers should without censure before and some I take it sinte the promulgation of it teach the contrarie The sole formall cause of iustification is the righteousnesse of God not by which he is righteous but wherby hee makes vs righteous to wit that wherewith once endued we are renewed in the spirit of our minde and are not onely reputed iust but truely denominated iust as indeed we are by receiuing righteousnesse euery one according to that measure which the holy Spirit imparts vnto vs as he pleaseth and according to our seuerall proper dispositions or cooperations The formall cause or if that be not enough the sole formall cause of our iustification is righteousnes inherent which as the Romane Catechisme set out by the authoritie of the same Councell in plaine tearmes auoucheth must be so perfect as to leaue no staine or blot of sinne inherent in vs able to present our soules if I mistake not the meaning of it truely glorious at least splendent and beautifull in the sight of God Whatsoeuer else I haue charged their doctrine with they willingly grant to be necessarie consequences of the Councels determination and condemne vs as Heretickes for contradicting them And least we should suspect it might be a matter not altogether vnpossible for the Trent fathers to erre in that peremptory decree late Iesuties would perswade vs it were a matter altogether impossible for God almighty although he should vse his absolute power to iustifie vs by any other meanes then the Councell hath defined Some in their Chuch of no meaner note then the famous victoria and Melchior Canus with other of Aquinas followers publique professors too were not ashamed or afraid to teach that grace inherent did not make vs iust or acceptable in the sight of God by it meere entity or quallity that the value or estimate of it did depend vpon the will and pleasure of him that gaue it content to accept or pronounce vs once partakers of it as iust and holy though not such in our selues or though the inherent vertue of it as money is valuable not
Medâ—â—torem oâ—ioâ—um sed vere faciunt Aduersarii Christi merita inefficacia cum docent Christum tam insigni obedientia id eâ—â—â—â—ere non potuisse vt iustificatio legis impleretur in nobis Bellarminus ibidem Si quiâ— dixerit per banâ— doctrinaÌ„ catholicam de iustificatione a sancta synodo hoc praesenti decreto expressâ—m aliqua ex parte gloriae Dei vel meritis Iesu Christi Domini nostriderogari et non potius veritatem fidei nostrae Dei denique ac Christi â—esu gloriam illustrari Anathema sit Concil Trident sess 6. Can. vlt. Such peremtorinesse is vsuall with them when partiality or proud affection ouerbeares the secret working of their conscience labouring to reclaime their errour Vide lib. 3. Sect. 2 â—ap 4. parag 22. d Quarâ—a obiectio Nemo potest vitare omnia peccatâ— cum scriptum sit Jacobi 2. In multis offendimns omnes Et 1. Ioan 1. Si dixerimus quia peccatum non habemus nos ipsos seducimus At qui legem omnem impleret nullum haberet omnino peccatum igitur fieri non potest vtlex omnâ—â— a nobis etiaÌ„ cum fide et gratia impleatur Respondeo Ab hoâ— argumentâ— quod valde Kemâ—â—tius vâ—get nontaÌ„ facile se expediunt qui conâ—edâ—nt peccatum veniale esse proprie contra legem vt Vega lib. 11. â—n Concilium cap. 20. coguntur enim dicere legem non esse impossibilem non quod tota simul seruari possit sed quod seruari possit maior eius pars et a meâ—iori parte fiat denominatio Sed videnâ—â—â— est illis quid respondeant Apostolo Iacobo dicenti Quiqunque totam â—e gem â—eruaâ—erit offendat aurem in vno factus est omnium â—eus Solida igitur responsio est peccata venalia sine quibus non viâ—â—muâ— non esse peccata simpliciter sed imperfecte et secundum quid neque essâ— conâ—ra legem sed praeter legem vt S. Thomas recte docet â—n 1. 2. quaest 88. art 1 hinc enim omnia cohâ—rent NaÌ„ qui offendit in vno preuaricaâ—s videlicâ—t vnum praeceptum factus est omniâ—m â—eâ—â— et iniuâ—â—us simpliciter constituitur â—â— tamenia multis offendimus omnes quia â—ameâ—â—â— nihil facimus contra ligeÌ„ tamen multa â—acimus praeter legem Et qui notus est ex Deo non peccat transgrediendo legem et tamen si dixerimuâ— quia peccatum non babâ—mus nihil videlicet praeter legem faciâ—ndo noâ— ipsos sâ—â—â—cimuâ— et veâ—itas in nobis non est Bellar. lib. 4 de Iust f. cap. 14. Sit tertia propositio propter inâ—ertitudinem proprie â—ustitiae periculum manis gloriâ—â—uâ—â—ssiâ—um est siduâ—â—â—m totam in â—ola Dei misericordia benignitate reponere Explicâ— propositionem non enim ita accipienda est quasi non sit homiâ—â— totis viribus studendum operibus boâ—is aut non sit in eis confidendum quasi non sint verâ— iustitia aut iudicium Dei sustineâ—e non possint sed hoc solum dicimus tutius esse mer eorum iam partâ—ruÌ„ quodammodo obliâ—â—sâ—i in solam misericordiam Dei respicere TuÌ„ quia nemo absque reuetatione certo scire potest sâ— habere vera merita aut in eâ—s in finem vsque perseueraturuÌ„ Tum quia nihil est â—acâ—lius in hoc loco tentationis quam superbiam ex confideratione bonoruÌ„ operum gigni Probatur igitur propositio testimoniis illis quae aduersarij contra merita operum afferre â—olent Nam quod ait Daniel cap. 9. Non in iustificationibus nâ—stru prosteâ—nimus preceâ— nostras antâ— faciem tuam sed in miserationibus â—â—is multis Et quodipse Dominus admonâ—t Lucae 17. Cum â—â—ceritis hâ—c omnia quae precepta sunt vobis diciâ—e serui invtiles sumus hoc solum probant quod nos dicimus tutum esse in solâ— misericordia Dei et non in operibus nostris â—iduciam collocare Quod etiam testantur publicâ— precet quat Ecclesia Catholica ad altare fundere solet Nam is collecta Domimicae quae Sexâ—gessâ—mâ— dicitur â—ic â—rat Ecclesia Deus qui conspicis quiâ— ex nulla nostra actione confidimus c. Bellar. â—â— 3. de iustificatione Cap. 7. Math. 5. 48 r S Chap 5. Wee then pray in faith when wee faithfully submit our will vnto Gods will vnfainedly renâ—uÌ„ciag all our former sinnes or euill customes truly denying our selues the world c. Thus affected we may beâ— in the actuall state of grace albeit through naturall constitutioÌ„ some disease of bodie of distemper of the brâ—m noâ— without feare of death or doubt of saluatio If such submission of our will to Gods will haue been prâ—iâ—diced or interrupted by entertaining some vnlawfull desire or bâ— grieuous actuall offences â—n former temper oâ— resolution must be reâ—umed or 〈…〉 d by r 〈…〉 ns wee may bee truely sayd â—o be actually reiustiâ—â— Of the distinctioÌ„ betwixt Faith and Repentance * Iob. 1. 3. 6 7 o Rom. 5. 1 p 1. Iob. 1. 3. a 1. Iohn 2. b This is his title as he is our aduocate 1 Iohn 2. 1. d 1. Iohn 3 9. â— Cap. 6 Para. 15. e 1. Iohn 3 4. t The distinction of mortall and veniall sinnes or of sinnes besides the law and against the law hath no ground either in Saint Iohn or Saint Iames but was cor ceiued by meere ignorance of sacred dialect d 1. Ish. 3. 9 e Verse 4 f Verse â— Verse â— Mittet filius hominis Angelos suâ—s colligent de regno huius omnia scandala eos qui facinnt iniquitatem Mat. 13. v 41 Maldon in haec verha omnes qui iniquitatem exercent vt ita dicam iniquitatis artem factitant magis enim habitus quam actus Hebraica phraiâ—i significatur * Iohn 8. 34. 1. Ioh. 3. â— Ver. 6. d V. 8. e Iohn 8. 44. 45. Ver 47. 1. Iohn 3. 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 1. Iohn 1. â— h Iam. 2. 10. â— Iam. 3. â— k Rom. 7. 24. a Psal 19. 1â— b V. 9. 10. c V. 11. This is that which 〈…〉 saith 15 v. 1â— â—e that is begotten of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dâ—â—â— as it were 〈◊〉 a watch ouer 〈…〉 the wicked toucheth him not that is he comes not within him to endaunger or ouerthrow him as hee doth the world which as the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heth in wickednes or is as it were surrounded with euill â— V. 13. Psal 66. 18. 19. 1. Iohn chap. 3. 22. Whatsoeuer wee aske wee receiue of him because we keep his commandements doe these things which are pleasing 〈…〉 sight Pertinent to this obseruation is that place Reuel 8. v. 3. If by the Angell their offering odours with the prayers of all Saints vppon the golden altâ—r vve vnderstand Christ as most interpreters doe but vpon what grounds I know not Ribera and Brightmaâ— differ from the rest in the interpretation of that place * Per omnia sibi
helping and nourishing the poore For when Zacheus said Loe the one halfe of my goods I giue to the poore and if I haue defrauded any man I restore it fourefold Iesus answered and said This day is saluation come to this house was much as this man also is the sonne of Abraham For if Abrahams belieuing God were reputed vnto him for righteousnesse he likewise that giues almes according to Gods commandement belieues God and he that hath the truth of faith retaines the feare of God and he that retaines the feare of God hath God in his thoughts whiles he shewes compassion to the poore Therefore he workes because he belieues because he knowes all the word of God fore tels is true that the sacred scripture cannot lie that vnfruitfull trees i men barren of good workes must be cut downe and cast into the fire but the mercifull shall be called vnto the heauenly kingdome And in another place he cals such as are fruitfull in works faithfull denying this title to the vnfruitfull and barren If ye haue not beene faithfull in the vnrighteous Mammon who will commit the true riches to your trust And if ye haue not beene faithfull in that which is another mans who will giue you that which is your owne Saluianus * words here inserted in the margine imports no lesse 3. If the workes required by Saint Iames be not truely good without presupposall of saith nor iustification possible without presupposall of such workes the more opperatiue wee make Saint Pauls faith the more we rather draw then loose this former knot whose solution in this respect must be sought by vnfolding the diuerse acceptions of iustification Sometimes then it imports the decree or purpose of God to iustifie sinfull men as whom he predestinated them also he called and whom he called them also he iustified and whom he iustified them also he glorified About iustification in this sence there either is or neede to be no controuersie at least none pertinent to our present purpose But as God decreed before all times to create man yet did not create him vntill time had numbred sixe daies so although his purpose was from eternity to iustifie or absolue vs from our sinnes yet actually he doth not iustifie or absolue vs before we haue actuall being nor doth he iustifie all that haue such being but those onely which haue the seales or pledges of his calling of which whosoeuer are partakers are in a secondarie sence accompted iustified How shall we â—aith the Apostle that are dead to sin liue yet therein Know ye not that all we which haue beene baptized into Iesus Christ haue beene baptised into his death wee are buried then with him by baptisme into his death All persons baptized may be accounted iustified in the same sence they are dead to sinne and dead all such are to sinne not really or actually but by profession in as much as by receiuing this outward seale of Gods couenant or other like pledges of his fauour they binde themselues to abrogate the soueraigntie of sinne in their mortall bodies and to giue their members weapons of righteousnesse vnto God Thus when the Apostle speakes indefinitely of all their saluation or iustification to whom he writes his meaning can be no other then this that all of them haue receiued vndoubted pledges of Gods mercy and neede doubt of iustification actuall or finall absolution so they walke worthy of their calling Their error whose rectification Saint Iames sought did consist in holding these outward seales or conspicuous tokens of Gods fauour whereby their Assent vnto his promises as true was confirmed sufficient to finall approbation or admission into the inheritance of Saints albeit they did not consent vnto euery part of the Law as good in the practise Concerning iustification thus taken there is at this day little or no controuersie vnlesle betweene the spirit and the flesh or betweene our owne conscience and Sathan who still labours to perswade vs this kinde of iustification might suffice Thirdly in as much as God decreed to iustifie man by faith which euen in such as are saued by it is not ordinarily perfected in a moment we are said sometimes to be iustified when the first seeds of that faith which by taking firme roote by fructification or perfection added by the immediate hand of God becomes saluificall are first sowne in our hearts Hee that hath but a resolution for the present syncere though variable to walke in all the waies of his God is in scripture often instiled iust or righteous and may by this resolution or purpose be truely said iustified in the sight of God not absolutely but in respect of opposite prophanenesse or expresse dissimulation If the righteous saith the Lord vnto his Prophet turne away from his righteousnesse and commit iniquities in his transgression that he committed and in his finne that hee hath sinned in them he shall die And againe The righteousnesse of the righteous shall not deliuer him in the day of transgression c. when I shall say vnto the righteous that he shall surely liue if hee trust to his owne righteousnesse and commit iniquitie all his righteousnesse shall be no more remembred but for his iniquitie that he hath committed he shall die for the same And vnto such as are here specified though not vnto such alone that speech of Saint Iohn is litterally appliable Qui iustus est iustificetur adhuc he that is righteous let him be righteous stil or more iustified Nor can that other of S. Paul be restrained to those that haue attained sauing faith or final absolution The hearers of the law are not righteous before God but the doers of the Law shall be instified That is God doth approue their deeds so farre as they are consonant to his law and accounts the syncere practise of morall dueries whereunto light of nature did leade the Gentiles much better then the outward obseruance of legall ceremonies or sabhatarian delight in hearing Thou art not farre from the kingdome of God saith our Sauiour to him that that had discreetely acknowledged this truth to loue the Lord withall the heart and with all the vnderstanding and withall the soule and withall the strength and to loue his neighbour as himselfe is more then all burnt offerings and sacrifices Now if by such workes as the heathen or auditors of the Law not yet sanctified often practised much more by those workes which accompany true and liuely faith we may in a higher degree of the same sence be accounted iustified that is approueable in the sight of God or passiuely capable of a finall absolution or effectuall iustification And this was all Saint Iames meant in that assertion Yee see then how that a man of workes is iustified and not of faith onely which words are but equiualent to the like precedent what auaileth it my brethren though a man say he hath faith when he hath no workes