justified So Gal. 2. 21 For righteousness come by the Law then christ is dead vain Dr. Fearley gives this Note Although the * Notes in loc be many uses and benefits of Christs death besidâ— our justification yet the Apostles argument is very strong that the would have been no necessity for 〈◊〉 Salvation that Christ should have diâ—â— Luther upon the place saith That to seek to be justified by the works of the Law is to reject the Grace of God which he saith is blasphemy more horrible than can be expressed it is to deny Christ to spit in his face to tread him under foot We despise Grace when we observe the Law that we may be justified through it We constantly affirm that either Christ died in vain or else the Law justifieth not but Christ died not it vain Ergo the Law justifieth not and by his blood expiated our sins 〈◊〉 men might have been justified by 〈◊〉 works of the Law either Ceremonial 〈◊〉 Moral Rom. 3. 28 Therefore we coâ—clude that a man is justified by faith with out the deeds of the Law And v. 3â— seeing it is one God which shall justifâ— the circumcision by faith and the uncâ—â—cumcision through faith That is Jeâ— called the Circumcision and Gentilâ— called the Uncircumcision are justifie by one God by and through Faith 〈◊〉 Jesus Christ Read further Rom. 4. 2. 〈◊〉 4 5 10 11. but Rom. 3. 20. which I haâ— almost forgotten is very considerablâ— as to this point Therefore by the deâ—d of the Law there shall no flesh be justifie in his sight for by the Law is the know ledg of sin Where observe 1. That he speaks of a Justification of mens persons before God in his sight and not of saith and before men as Saiâ— James Chap. 2. 17 18 20 21 22 24 26. is to be understood 2. He saith That a man is not justified by the works of the Law 〈◊〉 which is the knowledg of sin which is the Moral Law for by thâ— Moral Law all men are convinced of sin and that there is sin in their best works even in those that proceed from Faith Papists and their followers amongst us say that mens persons are not justified in the sight of God by doing the works of the Ceremonial Law but they say they are * Mr. Fowler 's free Discourse p. 186. justified by the works of the Moral Law which proceed from faith which is directly contrary to the Doctrine delivered by St. Paul which is That by the deeds of the Law there shall no flesh be justified in his sight For by the Law is the knowledg of sin by the Moral not by the Ceremonial Law is the knowledg of sin And so the word Law is taken in Rom. 2. 12 13 14 15 18 21 22 25 26. as not only Protestants but also Papists themselves expound Dr. Feaâ—ley Dr. Willet Mr. Calvin Pareus and Cornelius a Lapide in Loc. the word And that mens persons are not justified by their own good works of the Moral Law which spring from Faith as Papists affirm Mr. Fowler 's free Discourse pag. 187. they are I prove thus 1. If any meer man since the Fall was ever justified by the works of the Moral Law which proceeded from Faith then certainly Abraham the Father of the Faithful was so justified but Abraham was not so justified therefore no meer mans person since the Fall was so justified The sequel of the Major is evident 1. Because Abraham's Personal works which proceeded from his Faith were as good as any meer mans works For by faith Abraham left his own Country and went when he was called of God into a strange Country which he should after receive in his posterity and be went out not knowing whither he went and there sojourned Heb 11. 9. And by faith Abraham when he was tried offered up Isaac and he that had received the promises offered up his only begotten Son of whom it was said that in Isaac shall thy seed be called Hebr. 11. 17 18. 2. Because he being the Father of the Faithful there is the same reason and way of all faithful mens Justification that was of his as the Apostle shews Rom. 4. 12 13 24 25. Now the Minor viz. That Abraham was not justified before God by his own personal good works which proceeded from his faith I prove by the Apostles own arguments 1. If Abraham was justified before God by his own personal good works which proceeded from his Faith then he had some matter to glory or boast of before God but Abraham had no matter to glory or boast of before God therefore he was not justified before God by his own Personal good works which proceeded from his faith Both the Promises are in Rom. 4. 2. for if Abraham were justified by works of his own he had whereof to glory there is the Major but not before God there is the Minor That is he had no matter to glory of before God Rom. 3. 27. in the point of his Justification he brought nothing of his own to justifie his person before God for God wrough his Faith and his works in him True he might have somewhat 〈◊〉 glory or boast of before men but not before God for the reasoâ— alledged and also because what he had was imperfect and due 2. To him that is justified before God by his works there is a reward due of debt not of grace but to Abraham there was a rewarâ— due not of debt but of grace therefore he was not justified beforâ— God by his works The Major is in Rom. 4. 4 Now to him that worketh is the reward reckoned not of grace but of debt The Minor 〈◊〉 proved thus 1. Because he was justified by faith Rom. 4. 3. For what saith thâ— Scripture Abraham believed and it was counted to him for righteousnesâ— Gen. 15. 6. 2. Because he was not justified by his works Rom. 4. 5. For to hâ—â— that worketh not that is seeketh not righteousness or justification 〈◊〉 his works but believeth on him that justifieth the ungodly his faith 〈◊〉 counted for righteousness 3. Abraham believed and was justified before God before he performed those eminent acts of faith mentioned Rom. 4. 18. as may be seen Geâ— Pererius Pareus in Gen. 15. 6. Rom. 4. 3. Dâ—b 2. 12. 3 4 7. Gen. 13. 16 18. Gen. 14. 14 18 19. and which is urged by Papists and yielded by Protestants But the Apostle as Moses before him puts his justification upon that eminent act of faith because then he mosâ— manifested his faith even when he was or had been under a great affliction and not upon any eminent act of Faitâ— before or after this that no man might * Willet in Rom. 4. 3. impute 〈◊〉 justification to his works and then he did more firmâ— believe the promise than he did before and then he had more sense and feeling of it than he had at the first making of
it theâ— he did more sensibly and firmly rest upon God for the performance of his promise to him 2. If mens persons are justified before God by their own personal good works then they are so justified either by those good works they do before their faith or by those that follow after their faith but they are not justified before God by their own personal good works which they do before their Faith nor by those which they do after their Faith or after they believe in Christ therefore they are not justified before God by their own personal works 1. Their persons are not justified before God by their works which they do before they believe in Christ because they are not formally good they are not pleasing unto God for as much as they spring not from faith in Jesus Christ neither do they make men meet to receive grace and so do not dispositivè justifie as Papists hold or as the School-Authors say deserve grace of congruity yea rather for that they are not done as God hath commanded them to be done we doubt not but that they have the nature of sin So saith the Church of England in her 13th Article of Religion Works done before faith in Christ though they may be materially good yet they are not formally good but are perfectly evil yea are * Virtutes Eâ—hnicorum sunt splendida peccata Rom. 1. 17. sins for whatsoever is not of faith is sin saith St. Paul and the Church of England Rom. 14. 23. Homily of good Works T. 1. p. 30. 2. Their persons are not justified before God by those good works which they do after they believe in Christ and which proceed from Faith in Christ which I prove thus 1. By the twelfth Article of Religion of the Church of England Albeit that good works which are the fruits of faith and follow after justification cannot put away our sins and endure the severity of Gods judgment 2. Because they are imperfectly good and so stand in need of the perfect righteousness of Christ to cover their infirmities as may be proved by our Homily for Good-Friday T. 2. p. 177. Our acts and deeds be full of imperfectness and infirmity and therefore nothing worthy of themselves to stir God to any favour much less to challenge that glory that is due to Christ acts and merits 3. Because they follow the justified and are done after their justification and this argument the Church of England teacheth out of Saint Augustine in her Homily of good works T. 2. p. 82. Good * Bona opera non praecedunt justificandum sed sequntur justificatum S. August de fide operibus c. 4. 14. And this Doctrine John Lambert Martyr sealed with his blood Fox Book of Martyrs p. 1091. works go not before in him which shall afterward be justified but good works do follow after when a man is justified 4. Because it was confessed on all hands that no mens persons were ever justified before God by doing of evil works and therefore the Apostle had no need to prove that men were not justified by them but the works of unbelievers are †If an Heathen may cloath the naked feed the hungry and do such other like works yet because he doth them not in faith for the honour and love of God they be but dead vain and fruitless works to him Hom. of Faith p. 31. See there also p 30. all the life of them that lack true faith is sin Ibi. p. 31. evil works for an evil tree cannot bring forth good fruit Mat 7. 17. And whatsoever is not of faith is sin Rom. 14. 23. And without faith it is impossible to please God Heb. 11. 6. Therefore it follows that the Apostle Paul did intend to prove that the good works of men which proceed from faith do not justifie menspersons in Gods sight 5. And lastly Papists themselves distinguishing of a twofold Justification first and second confess that all works are excluded from the first Justification which only is properly Justification their second is Sanctification properly Bellarmine himself Lib. 4 c. 15. de Justificatione confesseth that the Apostle Paul doth in the Epistle to the Romans dispute of the first Justification therefore he excludes all our works from the Justification of our persons before God 4. It is contrary to the Confession of Faith of the Reformed Churches of Christ as may clearly be seen in the Harmony of Confessions Sect. 9. To give you a sight of some things they declare at large the latter Confession of Helvetia c. 15. saith thus To justifie in the Apostles disputation touching Justification doth signifie to remit sins to absolve from the fault and the punishment thereof to receive into favour to pronounce a man just for the Apostle saith to the Romans God is he that justifieth who is he that can condemn where to justifie and condemn are opposed and in the Acts of the Apostles Act. 13. the Apostle saith Through Christ is preached unto you forgiveness of sins and from all things from which ye could not be justified by the Law of Moses by him every one that believeth is justified For in the law also and in the Prophets we real Deut. 25. 1. That if a controversie were risen amongst any and they came to judgment the judg shaâ—l judg them that is justifie the righteous and condemn the wicked And in the fifth Chapter of Isaiah Wo to them that justifie the wicked for rewards Now it is most certain that we are all by nature sinners and before the judgment-seat of God convicted of ungodliness and guilty of death but we are justified that is acquitted from sin and death by God the Judg through the grace of Christ alone and not by any respect or merit of ours For what is more plain than that which Paul saith All have sinned and are destitute of the glory of God and are justified freely by his grace through the redemption which is in Christ Jesus for Christ took upon himself and bare the sins of the world and did satisfie the justice of God God therefore is merciful unto our sins for Christ alone that suffered and rose again and doth not impute them to us but he imputeth the justice of Christ unto us for our own so that now we are not only cleansed from sin and purged and holy but also endued with the righteousness of Christ yea and acquitted from sin death and condemnation finally we are righteous and heirs of eternal life To speak properly then it is God alone that justifieth us and that only for Christ by not imputing to us our sins but imputing Christs righteousness unto us But because we do receive this Justification not by any works but by faith in the mercy of God and in Christ therefore we teach and believe with the Apostle that sinful man is justified only by faith in Christ not by the Law or by any works For the Apostle saith Rom. 3. We
for the merits of our Lord and Saviour Jesus Christ * That is applied by faith as the Thirtyfourth Article of the Church of Ireland explains it by faith and not for our own good works That we are justified by faith only is a most wholsome Doctrine As more largely is expressed in the Homily of Justification 2. In her Homilies as Homily for Salvation of Mankind p. 13 14 15 16. No man by his own acts works or deeds seem they never so good can be justified and made righteous before God but every man is of necessity constrained to seek for another righteousness or justification to be â—â—ceived at Gods own hands that is to say forgiveness of his 〈◊〉 And this justification or righteousness whiâ—â— we so receive of Gods mercy * Vide 34. Article of the Church of Ireland and Christs â—â—rits imbraced by Faith is taken accepted 〈◊〉 allowed by God for our perfect and full justiâ—â—cation On our part we are justified by Faith 〈◊〉 the merits of Christ which is not ours 〈◊〉 by Gods working in us We are justified freely by Faith withoâ—â— the works of the Law Ambrose saith That is the Ordinance of Goâ—â— that they which believe in Christ should be saved without worâ—â— by faith only freely receiving remission of their sins And p. 18 〈◊〉 Faith putteth us from it self and remitteth or appointeth us 〈◊〉 Christ for to have only by him remission of our sins or justificatioâ—â— So that our Faith doth as it were say to us It is not I that take â—â—way your sins but it is Christ only and to him only I send you 〈◊〉 that purpose forsaking therein all your good vertues wordâ—â— thoughts and works and only putting your trust in Christ bâ—cause Faith doth directly send us to Christ for remission of our siâ—â— and that by Faith given us of God we embrace the promise of Goâ— mercy and of the remission of our sins which thing none otheâ— of our vertues or works properly doth therefore the Scriptuâ—â— useth to say That Faith without works doth justifie Faith onlâ— justifieth us is all one with St. Paul Faith without works justifietâ— us And in her Homily of Christs Death and Passion T. 2. p. 186 187 The only mean or instrument of Salvation required of our part iâ— Faith that is a sure trust and confidence in the mercies of God whereby we perswade * This Mr. Fowler calls a strong fancying and thereby labours to scoff us out of our Religion and Faith p. 127 130. of his Free Discourse our selves that Goâ— both hath and will forgive our sins that he hath accepted us again into his favour and that he hath released us from the bonds of damnation and received us into the number of his Elect-people not for our deserts but only and solely for the merits of Christs Death and Passion who became man for our sakes and humbled himself to sustain the reproach of the Cross that we thereby might be saved and made inheritors of the Kingdom of Heaven and Faith shall be imputed to us for righteousness as well as it was to Abraham Isaac and Jacob. And Ibid. p. 188. 't is said thus Faith is the only instrument of Salvation now left unto us By which 't is clear that it justifieth not as an act habit or work â—ut only as an instrument apprehending and applying the righteousness of Christ Observe that the word Faith in this Proposition We are â—ustified by faith is to be understood relatively with relation to or coâ—otation of its object and is sense equivalent to this We are justified by Christs merits or righteousness apprehended and applied by faith Here is a Metonimie where the effect of the principal cause Christ is attriâ—uted to the instrumental cause Faith as the Plow is said to enrich the husbandman and eating is said to nourish that is instrumentally it 's the corn that enricheth and the meat that is eaten nourisheth the Plow and eating are but the instruments So 't is said We are saved by hope that is by Christ in whom we do hope so here 't is said that faith justifieth that is Christs righteousness received and applied by Faith to the Believer justifieth him in Gods sight 2. Because 't is contrary to the judgment and declared Doctrine of all those learned and Orthodox Divines and * Vide Latter Confession of Helvetia p. 〈◊〉 King James in his pious Meditations upon certain Verses of Revel 20. saith the Pope is Antichrist and Popery the loosing of Satan which he proves by several marks among the rest this is one Blasphemeth he not in denying us to be saved by the imputation of Christ his righteousness p. 78. And K. James also saith That Christs sealed ones have washed their garments made themselves white in the blood of the Lamb for they by vertue of his deaâ—h are made righteous by imputation whose blood is the only full purgation of us from our sins In his Par. on Rev. c. 7. p. 22. Confessions I named before as may be seen before Yea and 't is contrary to the Doctrine of the Reformed Churches as Mr. Pemble very fully and learnedly manifesteth against Papists and Arminians and Socinians in his Treatise of Justification Sec. 2. c. 1. p. 159. where he sheweth that the sentence of the Reformed Churches concerning the manner how Faith justifieth consisteth in two Branches 1. That a sinner is justified by faith not properly as it is a quality or action which by its own dignity and merit deserves at Gods hands remission of sins or is by Gods favourable acceptance taken for the whole and perfect righteousness of the law which is otherwise required of a sinner but only in relation unto the object of it the righteousness of Christ which it embraceth and resteth upon 2. That a sinner is justified by faith in opposition unto the righteousness works in the fulfilling of the Law whereby no man now can be justified Where interpreting this Proposition a man is justified by faith faith We must understand all things relatively thus a sinner is justified the sight of God from all sin and punishment by faith that is by the obeâ—â—ence of Jesus Christ believed on and imbraced by a true faith And this â—â—terpretation of that Proposition the Reformed Churches do admit and 〈◊〉 other rejecting as erroneous and contrary to the Scriptures such gloâ—â— as ascribe any thing to the * As Dr. Heylin Dr. Hammond Dr. Patrick and Mr. Fowler do as I have declared before dignity faith or make any combination betwâ—â—â— faith and works in the point of our Jusâ—â—fication Amongst which there are thâ—â—â— erroneous assertions touching mans Juâ—â—â—fication by faith which they reject 1. That faith justifieth us per modum causae efficientis meritoâ—â— as a proper efficient and meritorious cause which by its own worth and â—â—nity deserves to obtain Justification remission of sins and the grace well doing this is properly Popish which he refutes
imputed to believers for Justification but that Mediatory righteousness of Christ whereby he suffered for our breach of Gods most righteous Law which deserves Gods curse Gal. 3. 13. and actively fulfilled the whole Moral Law of God for us which we were bound to do Levit. 18. 5. Gal. 3. 13. Gal. 4. 4 5. Mat. 3. 15. If a Creditor cast his debtor into prison for non-payment of such a sum of money as he owed him till he be payed the money or otherwise satisfied for his debt upon his sureties or friends coming to him and paying him all the money and he taking accepting and allowing of it as full and perfect satisfaction to him for the debt doth impute it or reckon it or put it upon his account and consequently to him as though it were paid and made by his debtor in person himself and doth therefore in manifestation thereof deliver up his bond or cross his Book and release him out of prison So 't is here Gods accepting taking and allowing of our Saviour Jesus Christs our sureties active and passive obedience for us as though actually and personally performed by us as full and perfect satisfaction to his Justice and thereupon we applying it by Faith pardoning our sins delivering of us from the curse of the Law formally punishments and eternal death doth thereby impute his obedience or righteousness to us that by Faith in Christ do make application of it to our selves Now the Minor is the express Doctrine of the Church of England and Ireland Homily for Salvation p. 13 14 15 16 17. And this Justification or righteousness which we so receive of Gods mercy and Christs merits imbraced by faith is taken * Mr. Fowler himself makes Justification and acceptance with God all one Free Disc p. 134. accepted and allowed by God for our full and perfect justification And again Homily for Good-Friday T. 2. p. 175. Neither was it possible for us to be loosed of this debt of our own ability it pleased him that is Christ our Surety to be the payer thereof and to discharge us quit his paying our debt meritoriously discharging us quit necessarily implys that God did accept of the merits of his death and doings for us And Ibi. p. 177. Christ was obedient to his Father even to the death and this he did for us all that believe in him And such favour did he purchase for us of his heavenly Father by his death that for the merit thereof if we be true Christians indeed and not in word only we be now fully in Gods grace again and clearly discharged from our sins those expressions that Christ did purchase for us Gods favour and clearly discharged us from our sins manifest it to all the world that God did accept and take and allow as full satisfaction of what Christ did for us Again Ibi. p. 187 188. Christ by his own oblation and once offering himself upon the Cross hath taken away our sins and restored us again into Gods favour so fully and perfectly that no other sacrifice for sin shall hereafter be requisite or needful in all the world And in the 34th Article of Religion of the Church of Ireland they say thus We are accounted righteous before God only for the merit of our Lord and Saviour Jâ—sus Christ applied by Faith and not for our own works or merits And this righteousness which we so receive of Gods mercy and Christs merits imbraced by Faith is taken accepted and allowed of God for our perfect and full Justification And in 35th Article they say thus And whereas all the world was not able of themselves to pay any part towards their ransome it pleased our heavenly Father of his infinite mercy without any desert of ours to provide for us the most precious merits of his own Son whereby our ransome might be fully paid the Law fulfilled and his Justice fully satisfied So that Christ is now the righteousness of all them that truly believe in him He for them paid their ransome by his death he for them fulfilled the Law in his life that now in him and by him every true Christian may be called a fulfiller of the Law for as much as that which our infirmity was not able to effect Christs justice hath performed And this Doctrine viz. that Christ hath for us made a full and perfect satisfaction to Gods Justice is the express Doctrine of the Church of England in her Order of the Communion which saith there That Jesus Christ did suffer death upon the Cross for our Redemption and that he made there by his own oblation of himself once offered 〈◊〉 full perfect and sufficient sacrifice oblation and satisfaction for the sins of the whole world And Homâ—ly of Christs Nativity T. 2. p. 169. Christ made perfect satisfaction by his death for the sins of all people And that God doth take accept and allow it as full and perfect satisfaction for the sins of all his elect people is most evident by the holy Apostles Creed which the Church of England also believeth as well as by the holy Doctrine of the Canonical Scriptures which hold that Jesus Christ did not only die and was buried and was for a time held under the power of death and the grave which was as his imprisonment but that he was raised again for our Justification which declared that God was fully satisfied with what he had done and suffered else he would not have let him out of Prison Rom. 4. 25. And that he ascended up into heaven and there sitteth at the right hand of God and that from thence he shall come to iudg both quick and dead Rom. 8. 34. Heb. 1. 3. And God hath declared that in him he is well pleased Mat. 3. 17. Mat. 17. 5. And that we are compleat in him Col. 2. 18. And that we are justified in and by him Rom. 3. 24. And that we have peace with God through him Rom. 5. 1 2. And that there is no condemnation to them that are in Christ Jesus Rom. 8. 1. And that he saves his people from their sins to the uttermost Mat. 1. 21. Heb. 5. 25. Of which you may see much more hereafter in the 13th particular concerning Purgatory To pass by many more arguments 4 Sacred Scripture doth evidently hold it forth unto all that will not wilfully shut their eyes or that are not judicially blinded 1. Jer. 23. 6. This is the name whereby Christ shall be called that is by all Gods people the Lord our righteousness * See Bishop Andrews his Sermon in locum All Gods people shall profess that they have their righteousness from Christ which is in effect the same with Isa 45. 25. In the Lord shall all the seed of Israel be justified and shall glory All the spiritual seed of Israel that is all Gods Elect shall be justified that is shall obtain remission of their sins and right to everlasting life by virtue of the Son
as it was operatiâ—â— by good moral works that is in St. Paul'â— sense that his person was justifieâ— before God by it as so operative else he speaks not to the purpose as Bellarmine commonly doth for 't is yielded That Abrahams faith was justified by works and declared before men yea and his person too before men that 't was a true and living faith and not a dead faith or a meer profession of faith and that he was a justified person is very false and his endeavour to prove it is like it He saith The Apostles design in the fourth Chapter is to prove that the observance of Mosaical rites whereof Circumcision was the chief is not necessary to mens Justification or acceptance with God and this he would prove by the instance of Abraham who was accepted and also very high in Gods favour even while he was in uncircumcision p. 134. But to this I say that 't is clear the Apostles design in that Chapter is to prove that no mens persons are justified by works but that all that are justified are justified only by Faith in Jesus Christ and lest any should think that only the Jews were thus justified by Faith in Christ without the works of the Law he proves that even the Gentiles and the Jews are justified the same way even by faith in Christ because Abraham was so justified before he was circumcised v. 9. Cometh the blessedness upon the circumcision only or upon the uncircumcision also No but it comes upon both Jews and Gentiles alike for Abraham was justified by faith in Christ before he was circumcised that he might be the father of all them that believe though they be not circumcised that righteousness that is that Christs righteousness might be imputed to them also And p. 136. he saith That St. James his design was to prove against Gnosticks who were ranting * Sir we are no more Antinomians than St. Paul was nor Gnosticks Antinomians the absolute necessity of new obedience in order to mens being received †This is most false into Gods favour that is justified or accepted as righteous By which 't is clear that he makes as Dr. Patrick doth new obedience to go before Justification In p. 137. he expounds Phil. 3. 9. of inherent righteousness and to that end saith that Paul chiefly desired to be found in Christ Whereas 't is clear that there is no such expression nor meaning but that he desires only to be found in Christ not having mine own righteousness which is of the Law but that which is through the faith of Christ the righteousness which is of God by faith that is clothed with the righteousness of Christ imputed to him as all our Orthodox Divines expound the place as Calvin Piscator Dr. Featly Diodate Beza in Locum And Dr. Willet in his Synopsis Willet Synopsis Papismi pag. 580 986 1000. Bp. Prideaux Fascic Controversiarum c. 5. q. 5. p. â—66 Bp. Downham of Justificaâ— l 7. c. 3. 〈◊〉 15. p. 460. Assembly of Divines in their larger Catechism of justifying Faith Papismi 12th Gen. Controversie of the Sacrament of Baptism in answer to Bellarmine who denieth that we are justified formally by the righteousness of Christ but that we are justified by our own righteousness inherent in us answers thus This is a great * Vid. King James his saying to this purpose before p 〈◊〉 in the Margent blasphemy and contrary to the Apostle who saith That I might be found not having mine own righteousness which is by the Law but the righteousness of God through faith Phil. 3. 9. The righteousness 〈◊〉 God by faith is not our own righteousness but we are justified by the righteousness of God that is by the righteousness of Christ by God imputed to 〈◊〉 And so Bishop Downham expounds the place and answereth Bellarmine's shifts and Mr. Fowler 's improvement of them which learned answer of his is too large here to be inserted where he proves ouâ— of Chrysostom and Châ—mnitius that the Apostle did in the point of Justification of his person before God account all his works not only those before his conversion but even those since yea his works both past and present as loss and dung Though these men declare themselves by their works to be Factors for Rome preach and print most Antichristian Popish Doctrine and such as some of the honester and sounder sort of Papists have disclaimed and written against with approbation of the learned and Regent Papists themselves as Dr. Ame's shews out of Contarenus whose works were approved by the Regent Doctors of Divinity at Paris An. 1572. Contarenus words are these Dr. Ames Bellar. Enervat T. 4. lib. 6. de Justif c. 1. Thes 1. compared with his 13th Protestants argument pag. 151. Quoniam inquit ad duplicem justitiâ—â— pervenimâ—â—â— per sidem justitiam inhaereâ—tem nobis charitatem ac gratiam qua efficimur consortes divinae naturae justitiam Christi nobis donatam imputatam quoniam insâ—â—rti sumus induimus Christum restat inquirere utranam debeamus niti existimari nos justificari coram Deo idest sanctos justos haberi ego prorsus existimo piè Christianè dici quod debeamus niti niti inquam tanquam restabili quae certò nos sustentâ—t justitia Christi nobis donata non auteâ—â— sanctitate gratia nobis inherente haec etenim nostra justitia est inchoata imperfecta quâ— tueri nos non potest quin in multis offendamus quin assiduè peccemus Id circo in conspeclu Dei non possumus ob hanc justitiam nostram haberi justi boni quemadmodum deceret filios Dei esse bonos sanctos Sed justitia Christi nobis donata est vera perfecta justitia quae omnino placet oculis Dei in qua nihil est quod Deum offendat quod Deâ—â— noâ— summopeâ—â— placcat â—ac ergo sola re certa stabili nobis â—â—tendum est ob eam solam credere nos justificari coram Deo id est justos â—aberi dici justos Now I suppose Mr. Fowler will have no just cause to blame me for discovering so plainly his erroneous opinions seeing I have dealt canâ—idâ—y with him in repeating his own words and he will thereby in reâ—se that preferment which he hath gotten already by his printing these his erroneous Doctrines I have confuted Though I confess I have taken this pains to convince and convert him and prevent others To preach against Calvin's Doctrine was the way to Preferment as Heylin shews in Cyp. Angl. p. 68. imbracing of his Errors To all which I shall add Bishop Sanderson's judgment Justification of sinners by the imputed righteousness of Christ apprehended and applied unto them by a lively Faith without the works of the Law is a sound true comfortable profitable and necessary Doctrine Serm. upon Rom. 3. 8. p. 49. in 4 to ART VI. That mens foreseen
Ibi. p. 160 161 〈◊〉 163. Cap. 1. 〈◊〉 2. That we are justified by faith sensu proprio that is the act of â—â—lieving in that Tò credere is imputed for righteousness being accepteâ— God and accounted unto us for that whole righteousness of the Law whâ—â—â— we were bound to perform so that our very faith is that righteousness 〈◊〉 which we are justified in the sight of God Non quidem merito suo 〈◊〉 propter gratuitam acceptilationem Dei This is the error of the Arâ—â—nians with whom the Papists agree which they received from Faustâ—â— Socinus that unhappy Heretick in his blasphemous Book de Christo Sâ—â—vatore and Michael Servetus in his second Book de Lege Evangeliâ—â— Which Errors are confuted by Calvin in his Opuscula and ibid. by 〈◊〉 Pemble Sec. 2. c. 2. p. 164 c. 3. A sinner is not justified by faith alone but also by other vertues 〈◊〉 graces as Hope love repentance fear of God c. and this is the opâ—nion of the Papists which whether it be not the Doctrine the scopâ—â— and main drift of our Latitudinarian Divines in their Books let tâ—â— impartial and judicious Reader truly judg which he confutes 〈◊〉 Sec. 2. c. 3. p. 167 c. and which is most opposed and confuted by 〈◊〉 sound Doctrine of the Church of England as may be easily seen 〈◊〉 what I have before alledged out of it Now that true Believers in Christ are justified that is declared 〈◊〉 accounted righteous before God acquitted from their debt the Cuâ—â— of the Law which by their sins they have deserved at Gods hands by and for the merits of Christs * Christs righteousness is not only his inherent holiness as Mr. Fowler falsely suggests in his Free Discourse pag. 128. passive and active obedience to the will of God his Father which is called Christs righteousness imputed to them I prove thus by arguments taken clearly from the Doctrine of the Church of England and Gods word 1. They that believe in Christ that is that their persons are justified before God are justified either by their own habitual or actual inherent righteousness or by the righteousness of Christ imputed to them but they are not justified before God by their own habitual or actual inherent righteousness therefore they are justified by the righteousness of Christ imputed to them The sequel of the Major is undeniable because there is no other thing by or for which they are justified that is absolved from the curse of the Law and declared not guilty but accounted innocent and righteous The Minor I have proved already by the Doctrine of the Church of England the sentence and confession of the Reformed Churches abroad and our own learned Divines at home and by the authority of Canonical Scripture The sum of which is this 1. Because we are freely justified by Faith not as an act habit or work but as an instrument apprehending and applying the righteousness of Christ and not by the deeds of the Law Rom. 3. 20 24 28. Gal. 2. 16. 2. Because all our inherent righteousness is imperfect and accompanied with many sins and therefore cannot stand before the judgment-seat of God much less merit or procure our Justification at Gods hands To which I add this further Though God hath ordained us to walk in good works yet the meaning is not by these words to induce us to have any affiance or to put any confidence in our works as by the merit and deserving of them to purchase to our selves or others remission of sins and so consequently everlasting life for that were blasphemy against Gods mercy and great derogation to the blood-sheâ—ding of our Saviour Jesus Christ For it is the free grace and mercy of God by the mediation of the blood of his Son Jesus Christ without merit or descriving on our part that our sins are foâ—given us that we are reconciled and brought again into his favour and are made heirs of his heavenly kingdom T. 2. Hom. of good works part 1. pag. 81. And 't is observable that the Church of England makes Justification to be forgiveness of sins Homily for Salvation p. 13. And Bellarmine himself Lib. 1. de Paenit saith Remissio peccatorum quid est nisi justificatio 2. True Believers in Christ are justified the same way and by the same means that Abraham was but Abraham's person was justified before God not by his own good works but by the righteousness of Christ imputed to him Ergo true Believers in Christ are justified by the righteousness of Christ imputed to them The Major is the Doctrine of the Church of England as I shewed before and is clear by St. Paul's Doctrine Rom. 4 11 12. As Abraham the Father of the Faithful was justified so shall his faithful sons believers in Christ be justified too that righteousness might be imputed to them also And Rom. 4. 22 23 24. And therefore it was imputed to him for righteousness Now it was not written for his sake alone that it was imputed 〈◊〉 him that is Abraham but for us also to whom it shall be imputed if 〈◊〉 believe on him that raised up Jesus our Lord from the dead who was delivered for our offences and raised again for our justification The Minor also is clear because he was justified by his Faith whereby he believed God in the promised seed that is in Christ Roâ— 4. 3. Abraham believed God that God that spake to him and it 〈◊〉 counted to him for righteousness And I shewed before that his Faith was taken not absolutely but relatively with connotation of the object Christ promised that was counted to him for righteousness So Rom. 4 9. Faith was reckoned to Abraham for righteousness And ver 21. and therefore it that is his Faith in Christ the promised seed was imputed to him for righteousness And our Homily saith Ibi. supra Oâ—â— faith shall be imputed to us as well as it was to Abraham Isaac and Jacob And it necessarily must be so for he was not justified by Faith as 〈◊〉 act or habit or work as I proved before by the Doctrine of the Church of England 3. If God doth accept and allow of Christs active and passive obedience and the merits thereof as full and perfect satisfaction to his Justice for true Believers in Christ then they are justâ—fied before God by the righteousness of Christ imputed to them but God doth accept and allow of the active and passive obedience of Christ and the merits thereof as full and perfect satisfaction to his Justice for true believers in Christ therefore true believers in Christ are justified before God by the righteousness of Christ imputed to them The sequel of the Major is evident because Christs obedience and merits is his righteousness For we say not that Christs essential righteousness which is in him as God the second Person in the Sacred Trinity or that righteousness which he by his Spirit and Word works in believers is
formaliter est quam justitiae oriâ—â—nalis per quam Deo voluntas subdebaâ—â— privatio materialiter vero aliaruâ—â—â—â—imâ— virium ad bonum communicabile â—â—ordinata conversio quae communi noâ—â—ine concupiscentia dici potest by â—hich 't is clear that original sin is â—othing else formally but a privaâ—â—on of original righteousness by â—hich the will of man was subject to God and I find Anselm so â—â—efining it Peccatum originale est privatio justitiae originaâ—is debitae â—â—esse that is Original sin is a privation of original righteousness â—hich ought to be in us Thus far the reformed Churches abroad 〈◊〉 yea the Bishop himself doth go 〈◊〉 that this Original sin is a want Bishop Taylor himself confesseth that Scotus is pleased to affirm That there is an obligation upon humane nature to preserve original righteousness Explanat of Original sin p. 460. 〈◊〉 that righteousness which is due and which all men ought to have I prove 〈◊〉 Because it is a want of that righteâ—â—sness which our Father Adam â—ad viz. 〈◊〉 the pure Image of God and perfect â—â—nformity to the will of God for â—hat Adam being a publick person â—â—epresenting all men naturally to deâ—end from him as the fountain or representative of all such men â—ad when he was first created in the state of Innocency he had â—ot only for himself but for all his posterity that were naturally to â—â—scend from him he had it as well â—or us as for himself and â—â—erefore we had in him that original righteousnesâ— and we are â—ound to keep Gods â—aw Do this as well as he was and shall dye for ever for want of it if God take us not into his Covenant 〈◊〉 Grace and accept not of Christ's active and passive obedience 〈◊〉 us and impute it not unto us what Adam had he had for us 〈◊〉 what he lost he lost not only for himself but for us also and this is the sound Doctrine of all our Orthodox Protestant Divines and therefore I conclude that original sin is a want of that origiâ—â—â— righteousness which all men ought to have and our 9th Article saith That man is very far gone from original righteousness which impliâ—â— that he ought to have it 2. Original sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 't is a want of due conforâ—â— to the Law of God which ought to be in us for that requireth perfect love to God and perfect love to our neighbours thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy might that is all God and with all thy whole man Deut. 6. 4 5. Deut. 10. 12. Matth. 22. 37. Mark 12. 30. And thâ—â— shalt love thy neighbour as thy self Matth. 22. 39 40. On these two Commandments hang all the law and the prophets and the law of God is perfect Psal 19. 7. and * Homily of Christs Death p. 182. and so much Bishop Taylor himself acknowledgeth the Harmony of Confessions allows as our Doctrine Explanat p. 492. requires perfect obedience of every man for Gal. 3. 10. Cursed is every one that continueth not in all things that are written in the book of the law to do them and this perfect obedience to the whole moral law all men that will be saved by their own good works must perform else they will not be eternally saved but damned yea this perfect love is required in the affirmative part of the Tenth Commandment Thou shalt not covet thou shalt love thy neighbour not only in word but in deed and in truth perfectly and constantly Now this perfect love to God and man no meer man in this world since Adams fall from his original righteousness hath performed and this impotency is an effect of Adams first sin and is a part of original sin inherent in us Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not that is in my unregenerate paâ—â— dwelleth no serious and setled study desire and love of that which is spiriâ—ually good and though he found in his regenerate paâ—â— through Gods special renewing grace a will ready to do that which was spiritually good yet in his flesh that is in his unregenerate part he found no will no power no ability to perform it as he ought and the cause or reason of this impotency or inability was sin that 〈◊〉 in him v. 17. To this purpose is 1 Cor. 2. 14. The natural 〈◊〉 that is the man in the state of corruption in whom original 〈◊〉 doth reign receiveth not the things of the Spirit of God for they 〈◊〉 foolishness he looks upon them not only as foolish things but as foolishness unto him neither can he know them because they are spiritually discerned Now perfect love presupposeth knowledg for 〈◊〉 non nisi nota possunt only things known are loved So much to prove that the first constituent part of original â—in is properly sin Now that the second constituent part of original sin viz. Concupiscence is properly sin I prove thus 1. Because 't is formally of it self contrary to the Law of God the major implied is undeniable because only sin is formally and of it self contrary to the Law of God for though as Bellarmine â—â—bjecteth the Devil and unjust Laws be subjectivè contrary to the law of God yet they are not so formaliter per se formally and of themselves but only because they are the subjects of evil qualities or defects which are formally and of themselves contrary to the Law of God the minor expressed viz. that concupiscence is formally and of it self contrary to the Law of God appears by Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The words in the original which our 9th Article hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom sensuality affection or desire of the flesh is not only an enemy but is enmity against God for the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the accent in the first syllable which signifies enmity not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accented in the last syllable which is the adjective in the feminine gender and cannot agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive of the neuter gender for then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it notes the irreconcilableness of the flesh to the spirit an enemy may be reconciled but enmity cannot and the reason given to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be enmity against God is because it is not subject to the law of God neither indeed can be the wisdom of the flesh is enmity against God in the abstract Corruption in the nature is not only averse from the law of God but it is also against it it is not subject to the law of God by
to the 35th Article of Religion of Ireland Although this justification be free unto us yet it cometh not so freely unto us that there is no ransom paid therefore at all God shewed his great mercy in delivering us from our former captivity without requiring of any ransom to be paid or amends to be made on our parts which thing by us had been unpossible to be done And whereas all the world was not able of themselves to pay any part towards their ransom it pleased our heavenly Father of his infinite mercy without any desert of ours to provide for us the most precious merits of his own Son whereby our ransom might be fully paid the law fulfilled and his justice fully satisfied so that now Christ is the righteousness of all theâ— that believe in him He for them paid their ransom by his death He for them fulfilled the law in his life That now in him and by him every true Christian man may be called a fulfiller of the law for as much as that which our infirmity was not able to effect Christ's justice hath performed and thus the justice and mercy of God do embrace each other the grace of God not shutting out the justice of God in the matter of our justification but onâ—y shutting the justice of man that is to say the justice of our oâ—â— works from being any cause of deserving our justification 3. 'T is contrary to the Doctrine of the Church of Scotland to be seen in the Confession of faith made by the Assembly of Divines at Westminster c. 16. Article 5. We cannot by our best works merit paâ—don of sin or eternal life at the hand of God by reason of the great disproportion that is between them and the glory to come and the infinite distance that is between us and God whom by them we can neither profit nor satisfie for the debt of our former sins but when we have done all we can we have done but oâ—â— duty and are unprofitable servants and because as they are good they proceed from his Spirit and as they are wrought by us they are defiled 〈◊〉 mixed with so much weakness and imperfection that they cannot endure the severity of Gods judgment Behold here is the Doctrine of the three Churches in his Majesties three Kingdoms against this Popish Autichristian Doctrine of Merits But 4. 'T is contrary to sacred Scripture That the good works of regenerated men do not merit eternal salvation at Gods hands â—prove 1. Because eternal life is the gift of God Rom. 6. 23. That whicâ— is given to us is not merited by us but eternal life is given to us therefore eternal life is not merited by us 2. Because we are not saved by our own good works but by the mercy of God T it 3. 5. Not by works of righteousness which we have done 〈◊〉 according to his mercy he saved us therefore our good works do not merit eternal salvation 3. Because the Apostle saith that we are saved by grace Eph 2. 8 9. where by grace is meant the favour or mercy of God in him aâ—◠〈◊〉 by works which we have done or do and the reason is given lest 〈◊〉 man should boast which we might do as that we have saved our selvâ—â— and God hath not saved us if our own good works within us or doâ—â— by us as our Homily speaks did merit eternal salvation 5. The good works of regenerated men do not ex condigno men eternal life at Gods hands because they want the proper conditions of proper merit for that which is properly merit ex condigno or is properly meritorious hath or ought to have these Conditions Cond 1. That it be perfectly good but the good works of regenerated men are imperfect This I have proved before out of our book of Homilies Articles of Ireland and Confession of Scotland and sacred Scripture Homil. of Christs death t. 2. part 2. p. 182. alledged Article 6th Article the 10 and this 12th of this See also Psal 143. 2. Enter not into judgment with thy servant O Lord â—â—r in thy sight shall no flesh be justified Rom. 3. 20. Gal. 2. 16. Psal 130. 3. If thou Lord shouldst mark iniquities O Lord who shall stand Gal. 5. 17. * Isa 64. 6. The stains of our righteousness are no less than menstruous Dr. Slater in 2 Thes 2. 11. p. 167. And upon this account our good works are not meritorious ratione pacti or ratione operis for the Covenant of works Do this and thou shalt live requires perfect obedience without any imperfection which if we perform not eternal life is not due unto us ratione pacti by vertue of the Covenant of Works and if you come in and plead the Covenant of Grace Believe and thou shalt be saved you deny the condignity of your works and come over to us for Gods free grace given unto us for we are not justified and saved for our good works worthiness but for Christs sake in whom he hath elected us unto eternal life 2. Cond That it be not due or debt but our good works are due debts which we owe to God Luk. 17. 10. When ye shall have done all these things which are commanded you say We are unprofitable servants we have done that which was our duty to do We may merit of men when we do them some notable piece of work which we were not bound to do but we can do no good work to or for God but that which we are bound to do therefore we cannot merit by doing good works which are but our duty Adam while he was in the fâ—ate of innocency could not by his perfectly good works have merited ex condigno eternal life at Gods hands by reason of the dignity of his works because his works were due from him to God as I shewed before in the Article of Original sin Cond 3. That they be only ours but our good works as they are good are not properly * Homily for Rogation-Week t. 2. p. 297 220. alledged before Article 7. p. â—1 ours but are the free gifts of God and works of God in us 2 Cor. 3. 5. Not that we are sufficient of our selves to think â—â—t thing as of our selves but our suâ—ficiency is of God Joh. 15. 5. Without me saith Christ ye can do nothing that is nothing that is spiritually and truly good and acceptable to God and Phil. 2. 13. it is God that worketh in you to will and to do that which is good of his good pleasure See more in Homily of Repentance t. 2. p. 263. alledged before Article 7th Cond 4. That it profit him of whom we merit but our good works do not profit God Job 22. 2. Can a man be profitable unto God Psal 16. 2. Our goodness extendeth not to thee Rom. 11. 35. Who hath first given unto him and it shall be recompenced to him again Luk. 17. 10. When you have done all you are commanded
washing of water by the word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish So T it 3. 5 6. Cant. 4. 7. Christ Church is all fair there is no spot in her and I might say to Papists that they hold that venial sins do * Veniale peccatum non causat maculam in anima Th. Aquin. 12 ae q. 89. a. 1. B. Medin in 12 ae q. 88. a. 1. p. 1209. not make a spot in the soul and therefore that there is no need of casting it into Purgatory to purge them from them but I say though this sanctification be imperfect in this life yet 't is perfected at the hour or instant of death Heb. 12. 23. But ye are come to the spirits of just men made perfect that is ye are come to the company of just mens souls in heaven that are made perfect in grace Hence we may easily and certainly conclude 1. That the godly souls of justified men when they depart out of their bodies do live with God and the blessed Saints in heaven because otherwise they cannot be taken into fellowship with them and that therefore they live not in the Popes Purgatory 2. That the souls of justified men are perfect in heaven all their imperfections infirmities and corruptions with which they were troubled while they were in their bodies are perfectly done away and they are made perfect in grace 1 Cor. 13. 10. But when that which is perfect is come then that which is in part shall be done away v. 11. Now we see through a glass darkly but then face to face now I know in part but then shall I know as I am known 'T is true we have our sins here while we are in the body of corruption that lets us in doing good and disposeth Mores animae sequutur temperamentum corporis us to do evil and makes us wretched as St. Paul complains Rom. 7. But as soon as we put off this body of death as some think Paul called it the old man and all its lusts and affections are put off too perfectly and we are in our souls made perfect not only sincere and as perfect is opposed to hypocrisie as now but we are perfect as perfect is opposed to that which is imperfect there shall remain no sinful imperfections in our souls but we are as the holy Angels of God and do Gods Will as they do perfectly without any the least sin whatsoever and this Doctrine not only sound Protestants but Papists themselves do hold too for they say That the day of the Saints death is their birth-day for in that say they they are Cornelius a Lapide in Apoc. 14. 13. new-born and enter into everlasting life yea wise King Solomon saith That the day of ones death is better than the day of ones birth that is to true believers in Christ 't is not to them a vindictive punishment but a passage from this life in sin and misery to a life better in Heaven sinless and blessed and to me that which is said in our Liturgy in the order of burial is a good confirmation which is you know thus Forasmuch as it hath pleased Almighty God of his great mercy to take to himself the soul of our dear brother here departed which is true though not of all yet of all Gods elect in Christ and we cannot in reason conceive that God their loving Father who hath elected them in Christ his Son who hath suffered for them and which suffering he hath accepted as full satisfaction for them will in Christs presence who is ever with his Father and at his right hand making intercession for them bid them be gone or send them to the Popes Purgatory there to suffer hellish torments till the day of judgment and we cannot conceive that Christ himself would do it To all this I might urge an argument ad homines which may convince them though not us and say that Papists must hold if not this truth with us too yet more that Saints even in this life are perfect else their justification by their own habitual righteousness and their meriting eternal life by their own good works and their perfectly fulfilling the law will fall to the ground if there remain some sins in the souls of persons that are justified before God which must be purged away by suffering temporal punishments in their Purgatory then certainly neither was their inward habitual righteousness perfect and so could not justifie them before God but needed a justification and pardon it self and so their justification of their persons before God is overthrown by this their covetous Doctrine of Purgatory nor was their outward actual righteousness or good works meritorious of eternal life but rather for the sin in them deserved eternal death If believers in this life can both for matter and manner in their own persons keep and fulfill the whole Moral Law as they plead they can then this their casting off their souls into Purgatory to be purged from some venial sins committed in their life-time here in the body which were not sufficiently purged here as they say must needs fall to the ground and therefore they must deny their forementioned Doctrines of Justification Merits and fulfilling the Law or renounce this of Purgatory which overthrows them for this Dilemma will push them with one horn or both if they say that their inherent righteousness is perfect then they destroy their pretended foundation for their Purgatory then there will be no sins remaining to be purged in Purgatory if they say that their inherent righteousness is imperfect then I say they destroy their justification before God by their own inherent righteousness for imperfect righteousness cannot justifie them in the sight of God but will stand in need of a perfect righteousness to procure a pardon for and cover its imperfectness if they affirm that imperfect righteousness will justifie mens persons before God then they plainly deny Christ and say in effect whatsoever they pretend to the contrary that there was no need of his coming into the world and doing and suffering what he did for 't is yielded that men by the light of nature the study of Moral Philosophy and good education and observation have attained to great measures of Moral Justice which yet neither justifies them before God as our 13th Article undeniably proves of which I spake before nor saves them as our 18th Article plainly John 3. 3. Acts 15. 24 28. Rom. 3. 10 20 28. Gal. 3. 16. Gal. 5. 18. Col. 2. 16 20. Ephes 2. 8 9. Apoc. 20. 10. Apoc. 21. 8. Acts 4. 12. John 3. 16. Mark 16. 16. John 14. 6. Hebr. 11. 6. shews the title of which is this Of obtaining salvation only by the Name of Jesus Christ The Article it self is this They also are to be had accursed that presume to say That every man
is more than his inherent righteousness as I shewed before or inherent holiness is as coâ—pleatly made †'T is so by Gods imputation theirs as if they theâ—selves were compleatly and perfectly righteous and that upon no other * They call not Faith a condition but the only instrument of the soul condition or qualification wrought in them but 〈◊〉 believing whereby too many of them meâ—â— strongly fancying this rightcousness to 〈◊〉 theirs This he saith in the Margent iâ— a false notion of it and is grosly false doctrine For he saith there are two palâ—ble mistakes in it 1. That Christs righteousness is properly †'T is as properly made ours by imputation as Adam's first sin is made ours made ours I am coâ—fident there is no Scripture that tells us 〈◊〉 All that we find asserted in the Gospel 〈◊〉 to this matter is this that real benefits 〈◊〉 advantages which are likewise exceedingâ—â— great * But what are they is justification one of them or not in the sense I have treated of it and excellent do by the righteousness of Christ accrue to us and those â—â—less great and excellent than if that righteousness were in the most proper seâ—â— ours 2. The other mistake is that this righteousness is made ours upon no other terms than that of believing †Who saith so what other terms are required on our part besides faith in Christ believe and thou shalt be saved antecedent to Justification it is so This is not only a * And yet this man saith Conformists must not write against the Doctrine of the Church of England false but also a most dangerous opinion And then he saith That be and his moral Preachers are careful to shew the falsity and defectiveness of some definitions of faith of dangerous consequence and that this is one of the false ones namely that is is a taking hold of †Who are the men that so define it and where Assembl Definition of Justifying Faith Christs righteousness or a believing thâ—â— it is made over to us p. 129 130 this he calls a mysterious faith and non-sâ—nse p. 130. The Learned and Orâ—hodoâ— Assembly of Divines in their larger Catechism did give us this Definition of justifying Faith Justifying faith is a saving grace wrought in the heart of a sinner by the Spirit and Word of God whereby he being convinced of his sin and misery and of the disability of himself and all other creatures to recover him out of his lost condition not only assenteth to the truth of the promise of the Gospel but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin and for the accepting and accounting of his person righteous in the sight of â—oâ— for salvation Joh. 1. 12. Act. 16. 32. Phil. 3. 9. Is this a false or defective definition of Faith or non-sense if it be speak out and prove it And p. 130 131. he saith The reason why those moral Preachers use not at all or but seldom the phrase imputed righteousness is because those mens very untoward notion hath so leavened * And yet you 'l use the word Altar and the phrase holy Altar though the Papists have levelâ—â— it with their false notion of oftering the sacrifice of Christs body and blood upon it the heads of the vulgar that they can scarcely hear of Christs imputed righteousness but they are ready to make an ill use of it by taking from thence occasion to entertain low and disparaging thoughts of an inward real righteousness I think saith he it would be well if it were never used I pray mark 1. He calls our Orthodox Divines notion of Christs imputed righteousness an â—ntoward notion 2. He gives a Popish reason and very untoward false and dangerous one why his Divines use not the phrase imputed righteousness because forsooth ' tâ—s in danger to be abused the same that Papists give for their prohibiting vulgar people to read the holy Scriptures in a known tongue left they should abuse it 3. Christs righteousness and the imputation thereof must not by these mens reason be mentioned Lest people should take occasion to disparage mans own real moral righteousness Doth not this shew that you prefer your own righteousness above Christs And pag. 132. he saith But take notice that this expression Christs * So saith Bellarmine as Tâ—lenus in his Syntag. de Justiâ— p 726. tells us where he saith frontem persricat Bellarmiâ—â— 'T is plainly in Rom. 4. 6. â—hil 3. 8. 9. and by necessary consequence in Rom. 5. 18 19. 1 Cor. 1. 30. and many other plâ—ces of Script 2 Cor. 5. 〈◊〉 imputed righteousness is not to be found in all the Bible Nor in any of the places where we find the word imputed relating to the righteousness of Christ at all to be understood but only an effectual faith which is the very same with inherent righteousness which as I said is that moral righteousness only that those Preachers may be justly charged with altogether insisting upon p. 133. Here the man speaks out plainly that our persons are justified befoâ—â— God by our own inherent righteousness as 't is taken in opposition 〈◊〉 the righteousness of Christ imputed to us which latter he utterly denies And in his other Book intituled The design of Christianity c. 19. p. 221. he saith That faith justifies as it includes a sincere resolution of obedience or true holiness in the nature of it Which is as directly contrary to the Doctrine of the Church of England as any that his Father Bellarmine hath written concerning Justification whose arguments he urgeth and improves as will be evident to any man that reads Bishop Downham of Justification and Dr. Ames his Bellarminus Enervatus And in p. 133. of his Free Discourse he saith There are but two Chapters in all the New Testament where we find the word imputed mentioned as relating to righteousness one is in the fouâ—â— to the Romans and the other the second of St. James In the fourth to the Romans we have it four or five times and it is most evident that there still it is to be interpreted as I said that is above p. 132. * Which is most false it 's evident that 't is taken as all our sound Protestant Divines understand it of Faith not as 't is effectual by works but as it 's relatively considered apprehending the righteousness of Christ and applying it to our selves as I have shewed before Bishop Sanderson was no Antinomian consider what he saith That Justification of sinners by the imputed righteousness of Christ apprehended and applied unto them by a lively Faith without the works of the Law is a sound true comfortable profitable and necessary Doctrine Serm. upon Rom 3. 8. p. 49. in 410. of an effectual faith which is the very same with inherent righteousness And what he saith for confirmation of his opinion That Abrahaâ— was justified by his faith
〈◊〉 〈◊〉 〈◊〉 God-man And therefore is it said that he descended into Hell as 't is in our Creed and that he humbled himself and became obedient to death even the death of the Cross Phil. 2. 8. And that by himself he purged our sins Heb. 1. 3. And that he himself suffered Heb. 2. 18. And that he offered up himself Heb. 7. 27. Heb. 9. 26. And that he gave himself a ransome for all that do in believe him 1 Tim. 2. 6. 2. Because as a demonstration that he had fully satisfied the justice of God by what he had done and suffered for his peculiar people 1. God let him out of Prison at his Resurrection He rose again the third day with the same Numerical body that he suffered in 1 Cor. 15. 3 4. Joh. 20. 25 26 27. And he ascended up into heaven 2. He advanced him to the Government of the World Heb. 1. 3. When he had by himself purged our sins sate down on the right hand of the Majesty on high Phil. 2. 9 10 11. Wherefore God also hath exalted him and given him a name which is above every name Where by Name Calvin Beza Diodate Dr. Featly and many others understand dignity and authority and renown as the word is * Jacet sine nomine truncus commonly taken as Calvin saith And it signifieth that the highest authority is given to Christ and that he is placed in the highest degree of honour and authority and that there is not the like dignity to be found in heaven or in earth Which I take to be an Exposition of Mat. 28. 18. And Jesus came and spake unto them saying All power is given unto me in heaven and in earth which is not to be understood of his Essential but of his Mediatory power whereby he hath power to gather govern sanctifie justifie and glorifie his Church and in order hereunto to subdue and rule all his and their enemies and make them all to be subject to him that at the name of Jesus that is not at the * The Ceremony of bowing at the Name of Jesus was revived to crush the Puritans as our reverend Dr. Heylin saith that the Prelates and Clergy assembled in Convocation Ann. 1603. Seeing the Puritan faction to get ground among us revived the old custom used in time of Popery ordered the uncovering of the head in all the acts and parts of publick worship Can. 18. When the Name of Jesus shall be mentioned due and lowly reverence shall be done by all persons present as it hath been accustomed Introduct to his Cyp. Anglic. p. 18. naming of the word Jesus as the Sorbonists would have which saith Calvin is ridiculous the honour here by Paul required being due to Christ our Lord and Saviour All creatures in heaven and earth in the whole world are and shall be subject to the power and authority of Jesus Christ God-man And this honour and authority Christ acknowledgeth is given to him Mat. 28. 18. and is clear here Phil. 2. 9. which is an undeniable evidence That he hath fully satisfied Gods justice and pacified his wrath and procured his favour for those for whom 〈◊〉 died upon the Cross And further 't is said That from thence he shall come 〈◊〉 judg both the quick and dead 3. God hath declared That in â—iâ— he is well pleased Mat. 3. 17. Mat. 17. 5. And that we are compleat in him Col 2. 18. That we are justified in and by him Rom. 3. 24. Act 13. 39. That we have peace with God through our Lord Jesus Christ and access to this grace wherein we stand 〈◊〉 rejoice in hope of the glory of God Rom 5. 1 2. That there is 〈◊〉 condemnation to them that are in Christ Jesus Rom. 8. 1. And that he saves his people from their sins to the uttermost Mat. 1. 21. Heb. 5. 2â— And that none of them the Father gave him is lost Joh. 17. 12. Yea what need any more proofs of this Truth Papists themselves hold that Christs merits are sufficient to save the whole world and therefore they are sufficient to save his own peculiar people from their sins and consequently from these temporal punishments of their venial sins Christus Deus quantum * Medina in 3. partem q. 1. a. 2. p. 98. ad sufficientiam satisfecit pro omnibus quantum efficatiam verò pro iis qui salvi fiunt tantum Thomists hold That satisfactio †Medina in 3. partem q. 1. a. 2. p. 99. Christi Domini fuit sufficiens perfectè immo excedens peccata multoque omnium debita omnium hominum ex toto rigore justitiae that is That Christs merits are sufficient to satisfie for the sins of all men but efficacious only to them that are saved And that the satisfaction of Christ the Lord was perfectly sufficient yea exceeding all sins and the debts of all men and that in rigor of justice that if Christs merits were put in one scale and the sins of the whole world were put in the other scale Christs merits would out-weigh them all Now all these things laid together and well considered do make it manifest that Papists Purgatory a covetous fiction of their own brains is not only without but also against Sacred Scripture injurious not only to believers souls and blasphemous against God making him unjust but also abominably sacrilegious against Christ robbing him of the honour of his full perfect and sufficient satisfaction which he hath made unto God for all the sins of Gods Elect and contrary to their own Doctrine in other * Wisdom 3. The souls of the righteous are in the hand of God and there shall no torments touch him points Lastly many other things might be objected against their Doctrine of Purgatory As 1. that their Purgatory-fire being as they say material cannot work immediately upon separated souls which are immaterial 2. That by their own confession there remains nothing to be purged away but punishment which is not a sin nor doth it beget a spot and therefore needs no purging and cannot be purged away by inflicting it it 's impossible that Purgatory should take away punishment and inflict it together But I have been too long upon this selfish covetous blasphemous and antichristian Romance because it is so much against the glory of God and the honour of Jesus Christ and is the source and spring from whence many other Popish Errors do flow and by overthrowing it their Papal Indulgences Prayers for the Dead their selling of Masses their doing of many good works to merit to release souls out of Purgatory will fall to the ground Obj. But Bellarmine answereth That there is no injury done to Christ hereby that is by putting man to make satisfaction for himself for saith he the whole virtue of good works and satisfaction doth depend upon Christs merits and that which we do his Spirit doth do Answ To this 't is answered 1 That there is
done great injury to Christ Because 1. by this mean Christ were not a perfect Redeemer 2. He were not our only Redeemer which is contrary to 1 Tim. 2. 5. 3. He were not a satisfactory Redeemer but man himself must suffer and thereby make satisfaction to God himself else he could not be saved 4. He should not purge us by himself from all our sins Heb. 1. 3. but we our selves must do it in part at least by suffering temporal punishments in Purgatory 5. Frustra fit per plura quod fieri potest per pauciora that is vainly done by many that may be done by a few Christ was and is able to save us alone and by himself He is mighty to save â—sal 63. 1. He needed not the help of man and therefore he trod the wine-press alone Isa 63. 3. and of the people there was none with me 6. Bellarmine as Dr. Ames shews notwithstanding his fair pretence ascribeth the satisfaction Bellarm. Enervat T. 2. l. 5. c. 2. p. 210. made to God to man Vna tantum est actualis satisfactio ea est nostra that is there is but only one satisfaction and that is ours 7. Though Christ doth work in us by his Spirit yet that doth not enable us by suffering temporal punishments to make satisfaction unto God 8. Bellarmine's bold assertion That by Christs satisfaction we have grace to satisfie Divine justice is like that before mentioned that Christ merited that we might merit without any ground at all in Canonical Scripture which saith that Christ by himself not by us purged our sins Heb. 1. 3. and that God laid on him not on us the chastisement of our peace and that with his stripes not with our own are we healed Isa 53. 5. What Bishop Mountague Bishop Maxwell and Bishop Andrews in his Strictura is made to say after he was dead concerning offering and prayer for the dead and Dow and Pocklington have written may be seen in Laudeâ— sium Autocatacrisis c. 5. p. 81 82. And lest any should be deceived by them I pray read Dr. Ames his Bellarminus Enervatus T. 4. l. 5. c. 1 2. where you will find Bellarmine's and these mens arguments for Purgatory answered ART XIV That the Pope of Rome successively Bellar. T. 1. l. 3. c. de Antichristo Bishop Mountague Gag c. 10. p. 74. Appeal p. 141. A. B. Laud checkt Bishop Hall for calling the Pope of Rome Antichrist and commanded him to expunge it out of his Book for Episcopacy Vide Dr. Heylin Cyp. Angl. l. 4. p. 406. Dr Heylin saith as the Papists do That the Pope cannot be Antichrist for Antichrist must be a single person a Jew and must kill Enoch and Elias Col. of Schism pag. 81. or the Papcy is not the Antichrist of which the Sacred Scripture writes THis I renounce 1. Because 't is contrary to the Doctrine of the Church of England Homil. of good works T. 1. part 3. p. 38. It gives honour to God for giving to King Henry the Eighth the knowledg of his Word and an earnest affection to seek his glory and to put away all such superstitious and Pharisaical Sects by Antichrist invented and set up against the true Word of God and the glory of his name And Homily of Obedience Part 3 pag. 76. it saith thus But concerning the Usurped power of the Bishop of Rome which he most wrongfully challengeth as the Successor of Christ and Peter we may easily perceive how false feigned and forged it is not only by that it hath no sufficient ground in holy Scripture but also by the fruits and doctrine thereof And in the same Page it saith thus He ought rather to be called Antichrist and the Successor of the Scribes and Pharisees than Christs Vicar and Peter's Successor And in Homily of Willful Rebellion Part 6. pag. 316. The Pope or Bishop of Rome is called the Babylonical Beast of Rome And Part 5. p. 309. of the same 't is said That Christ expresly forbids his Apostles and by them the whole Clergy all Princely Dominion over people and Nations and he and his holy Apostles likewise namely Peter and Paul did forbid unto all Ecclesiastical Ministers dominion over the Church of Christ And indeed while the Ecclesiastical Ministers continued in that order that is in Christs word prescribed unto them and in Christian Kingdoms kept themselves obedient to their Princes as the holy Scripture doth teach them both was Christs Church clear from ambitions emulations and contentions and the state of Christian Kingdoms less subject unto tumults and rebellions But soon after the Bishop of Rome did by his intollerable ambition challenge to be Head of the Church he became at once the spoiler and destroyer of the Church which is the Kingdom of our Saviour Christ and of the Christian Empire and all Christian Kingdoms as an Universal Tyrant over all Wherefore let all good subjects knowing these special instruments and ministers of the Devil to the stirring up of all rebellions avoid and flee them the pestilent suggestions of all usurpers and their adherents and imbrace all obedience to God and their natural Princes that they may enjoy Gods blessing and their Princes favour Homily against Wilful Rebellion Pag. 310. And whosoever denieth this Doctrine That Faith alone justifieth is not to be accounted a Christian man nor a setter forth of Gods glory but for an adversary to Christ that is an Antichrist and his Gospel and for a setter forth of mans vain glory Homily of Salvation of Mankind Pag. 16 17. and in the same Page thus That were the greatest arrogance and presumption of man that Antichrist could set up against God to affirm That a man might by his own works take away and purge his own sin and justifie himself Again in the Prayer appointed for the Fifth of November set forth by Authority of Parliament 3. Jacob. c. 1. 't is prayed thus Root out that Antichristian and Babylonical Sect. The Church of England in her Homily against the peril of Idolatry Part 3. p. 70. saith thus The Prophet Daniel c. 11 declareth such sumptuous decking of Images with gold silver and precious stones to be a token of Antichrists Kingdom who as the Prophet sheweth shall be adored as God with such things Dr. Heylin's Introd to his Cyp. Angl. p. 1â— which say of Jerusalem Down with it down with it even to the ground c. and to this end strengthen the hands of our gracious King the Nobles and Magistrates of the Land with judgment and justice to cut off these workers of iniquity whose Religion is rebellion whose Faith is faction whose practise is murdering of souls and bodies and to root them out of the confines of this Kingdom And Dr. Heylin himself who was no small friend to the Pope and Popery saith thus That in the Book of Homilies are some hard expressions against the Pope but none more hard than those in the publick Letany