or properties of true Faith Loue Fidelitie and Confidence with the manner of their resultance from it p 100. CHAP. 11 Of the diuerse acceptions of faith in Scriptures or Fathers of the Romanist pernicious error concerning the nature of it and charity whereby his in aginarie workes of merit necessarily become either dead apish or polluted p 110 SECTION 2. Of immature perswasions concerning mens present estate in grace with the meanes to rectifie or preuent them of the right vse of faith and other spirituall graces Pag. 135. CHAP. 10 The generall heads or springs of hypocriticall perswasions with briefe rules for their preuention p 136 CHAP. 2 That our Assent vnto the first principles of Christianitie by profession of which the saith of auncient Christians was vsually tryed may bee to our owne apprehension exceeding strong and yet our beliefe in Christ no better then the Heathens that oppugned them that it is a matter of more difficultie to be a true Christian now then in the Primitiue Church did we rightly examine the strength â—pâ—r faith not by such points as theirs was tried but by resisting popâ—â—ar customes or resolutions of our times actully opposite to the most essentiall and vtmost as Idolatrie is to the remote or generall differences of Christian faith p 143 CHAP. 3 That we moderne Christians may hate Christ as much as wee do the memory of such Iewes as crucified him albeit readie if we were called to formall triall rather to die then openly to deny him or his Gospell what meanes are surest for iust triall whether wee be better affected towards him then these Iewes were p 163 CHAP. 4 That the fruits of righteousnesse if but of one or few kindes argue the stocke whence they spring to be either imperfect or vnsound of the danger that may come by partiality in the practise of precepts alike diuine or from difformitie of zeale that our Assent to generalities oftimes appeares greater to our selues then indeed it is from our pronenesse or eager desires to transgresse in some particulars p 174. CHAP. 5 That true faith is the soule of good workes that it equally respects all the Commandements of God and can admit no dispensation for non-performance of necessarie duties p 192 CHAP. 6 Of difficulties arising from the former discourses in the Protestants doctrine of iustification by faith without workes That faith is as immediatly aâ—t to doe good workes of euery kinde as to iustifie Of the diuerse accepâ—ions of Iustification That the iustification by workes mentioned by S. Iames is proposed as subordinate to S Pauls iustification by faith without works The true reconcilement of these two Apostles speeches contrarie only in appearance from the contrariety of their seuerall ends or intentions p 206 CHAP. 7 Of the differences betwixt vs and the Romish Church concerning Iustification or the right vse or measure of grace or righteousnesse inherent p 229 CHAP. 8 How far the Lawe 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 be sayd to be reiterated That euerie sinne is against Gods Law though euery sinne not incompatible with the state of grace p 253 CHAP. 9 That firmly to beleeue Gods mercies in Christ is the hardest point of seruice in Christian warfare That our confidence in them can bâ— no greater then our fidelity in the practise of his coÌ„mandements That meditation vpon Christs last appearance is the surest method for grounding true confidence in him p 272 SECTION 3. Of the right plantation of Faith page 278. CHAP. â— That Christian Faith although immediately infused by God without any cooperation of man doth not exclude but rather more necessarily require precedent humane endeauours for the attaining of it p 279 CHAP. 2 That circumspect following the rules of Scripture is more auaileable for attaining true faith then the practise of morall precepts for producing morall habits That there may be naturall perswasions of spirituall truths and morall desires of spirituall good both right in their kinde though nothing worth in themselues but onely capable of better because not hypocriticall p 283 CHAP. 3 Of the fundamentall rule of Christianity to forsake all and denie our selues That the sincere practise thereof is a method more admirable and compendious for the attainment of faith then any Artist could prescribe the principles of Christianity being supposed That the want partly of instruction in the duties contained in it partly of solemne and publicke personall protestation for their performance is the principall cause of hypocrisie and infidelity p 282 CHAP. 4 That the obseruance of the former rule is most easie vnto men of meaner gifts vnto whom in this respect Gods mercy is greater then if their guiftes were better and yet his mercy iustly to bee esteemed greatest towards such as haue most excellent guifts by nature p 299 CHAP. 5 Our Sauiours Parables especially those Mat 13. Mark 4. Luk 8 most soueraigne rules for the plantation and growth of faith of vnfruitfull hearers resembled by the high-way side and stonie ground with briefe caueats for altering their disposition p 306 CHAP. 6 Of that temper which in proportion answeres to thornie ground of the deceitfulnesse of riches how difficult a matter it is to haue them and not to trust in them The reason why most rich men of our times neuer mistrust themselues of putting this trust in Mammon p 310 CHAP. 7 Of the antipathy betweene true faith and ambition or selfe-exaltation That the one resembles our Sauiours the other Sathans disposition Briefe admonitions for auoiding such dangers as growe from other branches of voluptuous life p. 317. CHAP. 8 Of the goodnesse or honesty of heart required by our Sauiour in fruitfull hearers of the ordinarie progresse from faith natural to spirituall and the different esteeme of diuine truths or precepts in the regenerate man and him that is not but sincerely desires to bee such vacancy to attend all intimations of the spirit to be sought after by all meanes possible That alienation of our chiefe desires from their corrupt obiects is much auaileable for purchase of the inestimable pearle p. 331. CHAP. 9 That faith cannot excercise it soueraigntie our affections or desires vntil â—t be seated in the hart with brief admonitions for bringing it into his throne p. 346. Places of Scripture expounded or illustrated by Obseruation in the Treatise following ⸪ Out of the Olde Testament GENESIS Cha. 22 Verse 2 TAke now thine onely sonne Isaac whom thou louest c. Section 1. chap. 7. parag 5. Verse 12 Sect. 1. chap. 8. par 9. EXODVS Cha. 10 Verse 8 9 10 Goe and serue the Lord your God but who are they that shall goe c. Sect. 2. c. 8. par 5. Verse 26 Therefore our cattell also shall goe with vs c. neither do wee know how we shall serue the Lord vntill we come thither ibid.
but would seeke to merit their fauour by gratefull offices It was extraordinary in this woman firmly to belieue as shee told the messengers but resting so perswaded a worke of no perfection to make her peace with the Israelites â—ad shee doubted whether their title vnto the land of Canaan had been iust or suspected Gods donation of it vnto Abraham to haue been forged by his successors as Constantines is by the baser Roman cleargy shee might without any iust imputation for want of loue or other good works haue aduentured her life amongst her neighbours in defence of her country Or had she vpon the Israelites misdemeanours distrusted their successe she might at last in worldly policy haue rather hazarded their future displeasure then incurred present danger of death or torture of her Citizens for harbouring spies But whiles she firmly belieues both that the Israelites donation was from God that they would certainly preuaile against her people though her entertainment and concealement of them were acts of kindnesse prudence and humanity yet their omission had been properly not of faith because impulsiuely they were from faith nor could they haue been omitted but through vnbeliefe or distrust vnto Gods promises Worldlings would haue condemned her not for vvant of charitie but for excesse folly rather had shee not done as shee was perswaded By faith then those workes become righteous which without it had been traiterous And if we respect not the cause of our knowledge but the thing knowne faith did perfect the workes the workes only made the perfection of faith knowne to men In this sense it is most true of faith what some misapply to iustification of mens persons workes iustifie and perfect faith not in the nature of the thing but in the sight of man to whom they witnesse the liuelihood and perfection of faith noâ— as causes but effects and signes of our iustifiattion they are not onely signes but conditions concomitant or precedent In the same sense are these other words of the Apostle to be vnderstood As the body without the spirit is dead so faith vvithout vvorkes is dead also For if a humane bodie want spirit breath or motion we rightly gather it wants life yet are breath and motion rather effects then causes of life But the schoole-men dreaming the holy Ghost had been scholler to Aquinas or some chiefe masters of their profession take the sprit in this place for actus primus as the soule by which wee liue and breath and hence they conceiued that grosse error which the Romanist now makes an article of his beliefe to wit that works animate or at least casually perfect faith as the soule of man doth his bodie And wheras Caluin most acutely and orthodoxally infers that if faith without works or charity bedead it is not properly but equiuocally called faith They reply workes or charitie do not informe faith intrinsecally as the reasonable soule doth man for so it would follow that as he is not a man but a dead trunk which hath no soule so it should not bee true faith but an image or dead picture of faith which wants vvorkes or charitie How then do they perfect faith Extrinsecally as the soule doth the body or other halfe of man which remaines a true body though no true man after the soules departure For application of this distinction they adioine when Saint Iames affirmes faith to be dead without workes he tearmes it dead in such a sense as we say a body is dead by the soules absence and yet remains a true bodie Whence sayth Valentian the sectaries haue furnished vs with an argument against themselues Rather this answere is contrary to Valentians and his fellowes assertions for were his illustration true and pertinent workes or faith should constitute one grace and qualitie as the body and soule make one man which no Papist dare affirme of the habite of faith and charitie being graces in their iudgements specifically distinct And Valentian who stands most vpon the former illustration expresly denies that charity much lesse workes can be any proper forme of faith either intrinsecall as the reasonable soule is of man or extrinsecall as whitenesse is of the body Some perfection notwithstanding Charitie giues to Faith in which respect it may by analogie to true and proper formes bee metaphorically said to informe saith The perfection it giues hee so expresseth that the Latine Reader by his words cited at full in the margine for I will not trouble the text with them may plainly perceiue hee was desirous to say somewhat but he knew not what Arias Montanus who better vnderstood Saint Iames his phrase by the analogie of faith and forme of wholsome doctrine then Valentian did himselfe or this fictitious analogie betwixt Charitie naturall formes interprets the former place in part to our purpose To liue as Philosophers say is to operate and vitall operation proceedeth not from the bodie but from the spirit nor doth â—â—e Apostle say workes are the spirit of faith where he speakes only of the appellation or name of life His meaning is that faith without workes is as truely reputed dead as the body without the spirit is rightly sayd as it truely is dead But if wee will not wrest the letter against the Apostles meaning but rather gently apply his words to his intent the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies onely breath or motion enspired from the soule for workes in their nature are operations and are more fitly compared to breathings or motions then to the substantiall spirit or soule or the faculty whence these flow which last in proportion best answeres to faith Now as the readiest waie to â—et breath in one fallen in a swound or raise one vp out of a dead â—it is to reuiue the spirits by which vitall motions are inspired and managed so the onely way to bring forth liuing workes or fruites of righteousnes is to quicken or strengthen faith which liuely in it selfe and able to performe it proper acts as firmly to apprehend Gods power iustice and mercie will vndoubtedly giue life to all other powers and affections and impell them to their proper functions The Romanist as ignorant as the Iew of this righteousnesse which is by faith preposterously seekes to make vs new men in Christ not by reuiuing faith which is as the animall spirit by whose influence works become vitall but as if one from this principle in nature man is dead vvithout breath and motion should seeke to bring men out of swounds or dead fits by blowing breath into them with a quill or making them moue by deuises so he grosely mistaking that saying of S. Iames as the body without the spirit so faith without workes is dead also hence seekes to raise vp such as die in Adam after the same manner we haue seene them raised which fall downe dead in an anticke first by wagging one arme then another vntill the whole body moue The anticke
trickes of Monckes and Friers to cousen the people by making images wagge or seeme to speake may serue as an embleme of that imposture or Gull which Satan by Gods iust iudgement hath put vpon their subtilest wits in this argument These Couseners made the people ofttimes thinke some Saint had moued or spoken when a knaue did stirre the image or vent his own vnhallowed breath through it or about it and Satan makes them beleeue they are moued by the spirit of God in such actions as are not enspired by faith but thrust vpon them by his wicked Angels Workes of charity they esteeme all such as outwardly resemble the actions of Christ or his Saints though conceiued not by faith but vpon other motiues as motion infused by art may to the eye of man exactly counterfeit motion naturall This is a maine branch of that great mistery of iniquity For by this error as their faith is neuer reuiued so their workes though faire and pompous in outward shew and such as would be most pleasant vnto their God did they spring from minds and affections renewed by liuely faith being superadded onely to this dead faith neither can perfect it nor receiue perfection from it but become like sweet flowers vsually put vpon dead corps the sent of whose corruptions hinder they may for a time but surer at length to participate thereof then communicate their fragrancieto it 10 It is a contemplation very profitable to marke what troopes of errors may issue from one place of scripture mistaken and how priuate opinions conceiued through ignorance and conceiued by negligence are oftimes established by wilfulnesse of publike authority for who but a schooleman that considers morall propositions in scriptures as if they were mathematicall definitions or indemonstrable principles no whit dependent of what went before or comes after could not at first perusall haue obserued that Saint Iames had a purpose in that Chapter to taxe his pupils as well for want of true faith as of good workes yea the workes they did to be nothing worth becouse not wrought by faith had without all respect of persons or partiality in the Law of God But the Romanist not obseruing what is a point most cleare that vniforme fidelity or faithfulnesse in all commaundements of God is the very formall effect of that faith which was in Abraham and Saint Paul so much commends First takes that dead and vaine faith Saint Iames disproues to be the same with that Saint Paul so much commends and consequently to this error denies iustification by faith but as it is informed with charity which is as much as to say we are iustified by charity and not by faith and vnto these two errors annexeth a third most pernitious concerning the nature of workes which either not conceiued by such vniformity of faith as Paul requires or not managed by a paralel vniformity become altogether Iewish and their best righteousnesse that practise them like the righteousnesse of the Scribes and Pharises Lastly to reare vp a roofe euery way answerable to the foundation they leade vs from the Gospell vnto the Law and make the eternall couenant made vnto mankinde in Christ subseruiant to the couenant made with our first parents as shall be demonstrated against them in the Article of the last iudgement And what other consequence could one expect of this error whereto noe other could be paralell which makes Charity the forme or workes the spirit of faith yet that not onely their best priuate writers but their Church representatiue is tainted with this stupide heresie this decree of the Trent Counsell will serue as a testimony vpon record If any man shall auouch that as oft as grace is lost through sinne faith is alwaies lost together with it or that faith which remaines after losse of grace to be no true faith although no liuing faith or the man that hath faith without charity to be no Christian Let him be accursed 11. If these curses could hurt any Saint Paul should haue the fulles measure of them for questionlesse he neuer thought such faith as hee commended could remaine without grace or integrity of conscience Saint Iames I thinke should hardly escape vnlesse he would subscribe to this conclusion that the Diuell was a Christian And were Scotus Ockain or Swisset now aliue they would find all the Iesuites in the world play for these hundred yeares to hold the contrary and defend the Trent Councell in this decree For such faith as the Councell requires to make a Christian may be yea is in the worst kinde of Diuels albeit Valentian hath laboured to find this difference That faith without workes or grace is in men the gift of God so is not the faith of Diuels No more was this answere of his suggested by Gods spirit or the spirit of truth For not to question whether such dead faith as Saint Iames speakes of be the gift of God or no but rather supposing it were this argues a difference onely in the cause none in the essence nature or quality That God created wants in the beginning doth not argue they were of a more excellent nature then ordinary Lions not created but propagated by nature are now of And if the quality of faith be the same in the Trent Councels Christians and in Diuels Valentian doth rather wrong the Almighty in making him the Author of it in the one then prooue either it or his owne cause to be the better by saying it is the gift of God For though it be his gift and yet may be without grace or charity and without these of necessitie as vnfruitfull as the faith of Diuels both which Valentian grants it is no more auaileable to make a Christian then the faith of Diuels is Nay in that it may be without workes theirs is more fruitfull then it for as Saint Iames tels vs theirs workes feare and trembling in them were that faith which the Trent Councell makes the forme of a Christian so operatiue in it nature it could not be as is obserued before without workes or charity For if it wrought a trembling feare of his power it would worke a reioicing loue of his mercie and impell them as to auoid the stroke of the one so to embrace the gentle strokings of the other Their owne writers obserue that to feare God in the language of Canaan is to worship him and is it lesse to beleeue in him then to feare him To conclude what ancient father is there which should not be accursed if God did not blesse where these Trent Fathers curse For though their charity would not suffer them to depriue any professing true religion of that title wherein he ioied the name of a Christian because they knew not what faith they had in their hearts yet few of them but indefinitely auouch thus much That he falsly vsurps the glorious name of a Christian or faithfull man which is not faithfull in Gods commandement
and liuely when wee feele a present benefit redounding to our selues from the good we do to others as if we actually perceiued the cooperatiue cōcurrence of diuine goodnesse in these workes of charity As well this loue of God as of our neighbours are though in different manner effects or properties of liuely faith or of that grace whereof faith it selfe is the principall stemme as it illuminates the minde or supreme faculty of the soule Our loue of God may well seeme to be an effect immanēt or residing in the same faculty with faith Loue to our neighbour an effect transient as hauing a distinct roote or originall whence it springs and takes it proper substance though quickned and moued to euery good worke by faith as the moone hath a distinct bodie of it owne more capable of light then others are but illuminated by the sunne The substance or body of loue to our neighbours is naturall humanity or kindnesse whose illumination perfection and guidance is from faith apprehending the goodnesse of God whom we immediately loue aboue all for himselfe as the onely Creator and preseruer of all the onely procurer of all good to all others in him and for him as our fellow creatures and ioint obiects with vs of his vnrecompensable loue 3. The same dependance on faith haue trust and confidence or that affection which in latine we call Fiducia Confidence in their language of whom we borrow the name implies a boldnesse or hopefull assurance of good successe in the businesse we goe about and naturally springs from a perswasion either of our owne or others sufficiencie of whose helpe or furtherance we may presume Thus the strong are vsually confident in matters of strength wise men or well experienced in matters to be tried by wit or worldly pollicie the wealthy in causes that may be swaied with bribery men well allied in businesses that may be carried best by multitude of friends But all these branches of confidence haue the cursed fig-trees hap Cursed be the man that trusteth in man and maketh flesh his arme and with-draweth his heart from the Lord. For he shall be like the heath in the wildernesse and shall not see when any good commeth but shall inhabite the parched places in the wildernesse in a salt land and not inhabited The stocke notwithstanding whence they grow being purified and seasoned by grace these lopt off and the true knowledge of God ingrafted in their steed beareth fruit vnto saluation For blessed is the man that trusteth in the Lord and whose hope the Lord is For hee shall be as a tree that is planted by the water which spreadeth out her rootes by the water and shall not feele when the heate commeth but her lease shall be greene and shall not care for the yeare of drought neither shall cease from yeelding fruit The points towards which this naturall affection whereof all participate more or lesse must be set ere it grow vp into such confidence as spreads it selfe throughout all the waies that God hath appointed vs to walke in are the articles of Gods power and wisdome ouer all the workes of his hands and his fauour towards vs. The manner how faith doth raise it the Reader may more easily perceiue if it please him call to minde or hereafter obserue that as well in the dialect of sacred writers whether Canonicall or Apochriphall as other morall Authors or common speech there is a twofold faith One passiue or obiectiue which in English we vsually call fidelitie or faithfulnesse whereunto we may safely trust another actiue or apprehensiue by which we assent vnto the former and rely vppon it as farre as our needfull occasions shall require Of this reliance or reposall confidence is but a further degree presupposing a firmer apprehension or experience of more then ordinarie sufficiency and fauour towards vs in the party to whose trust we commit our selues or our affaires Fidelity or faith passiue he well notified in part that told vs Quando fit quod dicitur tunc est fides Faithfull hee is in his sayings that hath good ground for what he speakes or called to an account is able to make such proofe of his assertions as the nature of the businesse shall require Faithfull in his doing he is that approues the truth of his promises by performance whom wee cannot better describe then the Psalmist hath done One that walketh vprightly worketh righteousnesse and speaketh the truth in his heart or as we say one whose heart goes with his mouth and changeth not his oath or promise albeit the performance of it be to his greater hinderance then he conceiued when he made it Alwaies the better opinion we retaine of this passiue fidelity or faithfulnes the greater is our actiue faith trust or reposall in it but trust or confidence in fallible or absolute wee cannot haue in any mortall man For besides that his heart or intention is vnknowne to vs such abilities as now he hath are obnoxions to change so is his purpose and resolution Not the honestest man on earth but is mutably honest at least in respect of vs and where all other conditions be equall we trust him better whose meanes are whole and sound then one of a broken or crased estate For few there be but sore pinched with pouerty will shrinke from what they promised vpon presupposed hopes of better ability And most men perhaps out of a consciousnesse of their owne mutabilitie vpon like change of fortunes or new discouery of dangers before vnknowne seeme to grant a generall pardon or dispensation to others in like cases at the least if abilities vpon such casualties be wanting ingenuous creditors doe not expect performance of promises made howsoeuer their debtors minds were affected when they made them whence as I said confidence in such men if other conditions be equall are lesse safe yet the more we trust them vpon lesse probable meanes of abilitie or vpon externall appearances of danger or suspitions cast by others of their likelihood to breake the greater eredite and honour we doe them For as loue vnlesse it proceed from a party odious and vnlouely is vsually repaid with like affection according to the olde saying V is vt ameris ama so ipsa fides habita obligat fidem Men oft times become more trusty then otherwise they would be by the trust or credence we giue vnto them God in whom only this fidelity or faith obiectiue according to the most absolute idea or perfection of it is immutable is alwaies more fauourable to such as faithfully commend themselues and their affaires vnto this care and trust And vnto faithfull reliance and reposall on his promises wee are tied by a triple bond of faith which cannot possibly breake or vntwine once surely fastened If we fully assent to his veracitie we cannot question whether he purpose whatsoeuer he promised if to his omnipotencie we cannot doubt of his allsufficiencie to performe For
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 as we doe but terminated his beliefe vnto the generall mercie and prouidence of God whereof the great mystery of the incarnation was the principall branch and CHRIST IESVS in the fulnesse of time exhibited in our flesh the visible fruit of life which that other IESVS did but hope for as yet in the roote not distinctly knowing it nor the vertue of it but ready actually to embrace it and feed vpon it whensoeuer it should be brought forth For as much as I haue obserued out of this speech is implied in the exegeticall repetition of it He that belieueth the Lord taketh hâ—ed to the Commaundements and hee that trusteth in him shall not be hurt there shall no euill happen vnto him that feareth the Lord but in temptation euen againe he will deliuer him 3. That wee may practice what is commaunded and yet not keepe the commandement Saint Iames hath put out of all question If yee fulfill the râ—iall Law according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well But if ye haue respect to persons ye commit sinne and are conuinced of the Law as transgressors For whosoeuer shall keepe the whole Law and yet offend in one point is guilty of all This fulfilling of the Law or keeping of the commaundements which as Solomon saith is the whole man or the whole duty whereunto man was ordained the complete and perfect Christian vertue consists of two parts a bodie and a soule The bodie is the doing of what the written Law commaunds whether by acts positiue or inhibitiue the soule is the reason or internall law of the minde which impels seuerall faculties to such acts or workes For to speake properly and scholastickely all performance of good workes commaunded or forbearance of things forbidden spring not immediately out of faith as the truncke out of the roote the branches out of the truncke or the fruit out of the branches But as the fruits of righteousnesse are of seuerall kindes and qualities so haue they seuerall faculties or affections for their proper stockes out of which they grow The auoidance of adultery fornication or whatsoeuer pollutions of the flesh with the fruites of holines contrary to these vices spring immediately from the vertues of temperance and chastity Abstinence from murder with the acts of mercy opposite to the seuerall branches thereof flourish out of the affection or vertue of humanity courtesie gentlenesse or the like So haue the acts of the affirmatiue precept contained in that negatiue thou shalt not steale as of euery other Commaundement whether positiue or inhibitiue a peculiar habite or inclination out of which they bud yet as all motion is inspired from the head albeit we goe vpon our feete or moue our hands or other member to defend our selues or serue the necessities of nature So although we are truely said to walke in Gods waies to fight his battailes or doe him seruice when we vse any facultie or affection to his glory yet is our firme assent vnto his good will and pleasure reuealed vnto vs by the doctrine â—f faith as the animall faculty which impels vs to these exercises Hence as we gather the body is dead if it want spirit or motion so as Saint Iames implies the image of God and his goodnesse or to vse another Apostles words the forme or fashion of CHRIST IESVS in vs is without life vnlesse our faith and assent vnto them haue this soueraigne commaund to impell and moue euery faculty to execute that part of Gods will whereto by the doctrine of faith it is designed And yet as the exercise of outward members increaseth internall vigor and strength and refresheth the spirits by which we moue so doe the acts of euery faculty vertue or affection righly imploied perfect faith not by communication or imputation of their perfection to it as the Romanist out of his doting loue to his faithlesse charitie dreames but by stirring vp exercising or intending its owne naturall vigor or perfection Vnlesse euery practique facultie receiue this influence from liuely faith or from the image of God or Christ which it frameth in our mindes and proposeth as a visible patterne for ouâ— imitation in all our workes thoughts and resolutions dâ—cimur vt neruis alâ—enis mobile lignum we may be operatiue as puppets are nimble in outward shew but our seeming workes of charity or best other we can pretend will be as a pish and counterfeit as their motions neither in their kinde truely vitall But as puppets are mooued wholly at his direction and bent that extends or slackes the strings whereon they dance so are our soules carried hither and thither as the diuell the world and flesh or our owne foolish affections â—osse them vsually excessiue where they should be sparing and there most sparing where they should exceed This difformity was most apparent in their workes whose reformation Saint Iames seekes for destitute of all good workes most of them were not but onely of vniformity in working They had learned to giue honour not verball but reall where honour was due duty and good respect to whom such offices belonged The rich and men of better place and fashion they did friendly and louingly entertaine which was a worke in it nature good and commendable but their abundant kindnesse towards equals or superiours became as a wen to intercept that nutriment which should haue descended to other inferiour members of CHRISTS body and by these outward exercises of magnificence their internall bowels of compassion become colde towards their poore brethren whom principally they should haue warmed and refreshed Yet such defects or difformities in their actions these halfe Christians halfe gentiles true hypocrites hoped to couer with the mantle of faith whose nature vse and properties they quite mistooke That they were not without workes the world might witnesse and no question but these enterteinments were intended as feasts of charity and with purpose to winne the fauour of the great ones with whom they liued to their profession in which respect their kindnesses might well seeme vnto themselues exercises of religion as the like doe to many of the best sort amongst vs when there is any ground of hope for gaining furtherance and countenance to good purposes as indeed with such references they are if done in fath but that this difformity in these mens workes did proceed from a precedent defect in faith is manifestly implied in that the Apostle seekes their reformation by reducing them to such an vniformity in working as can proceed onely from such true and liuely faith as hath beene described For the rectifying of faith it selfe he expresseth vnto them the exemplary forme or patterne first of the imitable perfection of the godhead then of that which is in CHRIST of both which as hath beene obserued true faith in the minde is the liue operatiue image and must imprint the like character vpon inferior faculties or affections ere their
present danger or disagrace as not odious in the worlds sight And many scattered delights meeting in one like a multitude of broad shallow streames falling into one deepe narrow channell carry the soule with least interruption of speedy passage into the bottomlesse gulfe Vnited force is alwaies strongest and for this reason it is oft harder to renounce one sinne wherein wee delight much then a great manie we equally affect Freedome from manie vsually breeds secret presumption or indulgence to our delight in some one or few and indulgence bringeth forth hardnesse of heart Of if the worldly wise-man can curbe all his desires from bursting out into knowne euils this aboundantly contents him but so doth it not his God vnto whom this permanent luke-warme ciuill temper symbolizing onely with true religion in abstinence from actuall euill not in feruency of deuotion is more abhominable then the distemperature of publicanes and open sinners accompanied vsually with most vices yet not so firmely wedded vnto any but discouerie of their filthinesse may induce them to be diuorced from all It is much worse to be at the verie entrie into the kings banquet and retire or not goe in than to stay at home and pretend excuses A chaste infidell sayth S. Augustine is not onely lesse prayse-worthy than an incontinent belieuer in that hee is continent without beliefe but rather lyable to greater reproofe in that being continent hee doth not belieue 7. Of such vniformity in practising dueties expresly taught by the rule of faith as hitherto hath beene prosecuted is that most true which the moderne Romanist in no point destitute of one ape tricke or other to mocke God and man with a counterfait shape of true religion misapplies to curious points of speculation bearing men in hand that if they belieue not euerie point of faith alike they belieue none aright Whence many things they teach as necessarie to saluation being intricate and impossible to be conceiued with such euidence or probabilitie as may ground certaintie of faith seely soules are brought to distrust the perspicuitie of scriptures and to repose that confidence in their instructers which they should doe in Gods word and so for feare least they should haue no faith but by belieuing as the Church doth they belieue the Church only not God nor any article of faith as was deliuered in the former booke Nor can their workes if conceiued or begotten by the booke or Iesuiticall rules of life be euer acceptable in Gods sight because not inspired by true and liuely faith vniformely spreading it selfe throughout all their faculties cherishing and strengthening them as the Sunne doth plants to bring forth fruite To speculatiue points or our Assent vnto diuine reuelations as true the former rule is onely then appliable when wilfull contempt or indulgence to our owne affections doth blinde our vnderstanding He that vpon such motiues doubts of any principall article or disâ—ents from it rightly belieueth none but if for want either of naturall capacity or particular illumination of Gods spirit hee cannot so firmely Assent vnto some principall truth as others doe to whome they are more fully reuealed so hee demeane himselfe during the time of his dissent or doubt according to that measure of knowledge God hath giuen him his faith may be sincere and sound though not so farre spread as it is in other men 8. But some better minded perhaps will here demaund how farre this vniformity in practise is to be extended as whether a man may not be more prone to one sinne then another or more apt to conforme his will and desires vnto Gods wil in some points of his seruice then in others without preiudice to the sincerity or liueli-hood of his faith If this pronenesse to euill and negligence in good proceed from strength of naturall inclination or long custome his relapse into the one or holding off from the other doth not disproue his obedience in those points wherin faith hath gotten full conquest ouer his desires if his inclinations to his beloued or bewitching sins proportionably decrease or wane as his zeale or deuotion in the points of duty are augmented But euery member of the old man must be mortified ere our faith be euery way such as that whereby the Iust doe liue The manner of whose life by Faith is now necessarily to be discussed more fully then in these present meditations was intended least from some passages in the former discourses the vnobseruant Reader happily suspect the difference betwixt vs and the Romish Church in this controuersie to be but small or to consist rather in words than in substance especially if works be so necessarily included as wee suppose in that faith which iustifies Nor seems it easie to reiect our aduersaries form of doctrine without some preiudice to Saint Iames in whose tearmes their assertions for the most part are conceiued This last preiudice notvvithstanding first remooued wee are to manifest their dissent from vs and from the forme of wholsome doctrine which Gods Word prescribes to bee as great in this question as in anie For admitting their Faith vvere sound and their workes which is before refuted liuely they vtterly inuert the right vse of both and by artificiall sleights or tricks of wit not discouerable by euery eye drawe poore soules from CHRIST the onely end of the Lawe as well morall as ceremonial the sole load starre of Faith and all other sanctifying graces CHAP. VI. Of difficulties arising from the former discourses in the Protestants doctrine of Iustification by faith without workes That faith is as immediately apt to do good vvorkes of euery kinde as to iustifie Of the diuers acceptions of iustification That the iustification by workes mentioned by Saint Iames is presupposed as subordinate to Saint Paules iustification by faith without workes The true reconcilement of these two Apostles contrarie speeches in appearance from the contrarietie of their seuer all ends or intentions 1. SAint Paul as is declared at large before includes workes in faith which Saint Iames takes as hee found it in vnfruitfull hearers destitute of good workes This difference notwithstanding alone considered doth no way salue but rather remooue the seeming contradiction between the one auouching and the other disclaiming iustification by faith without workes and cause it wholy to settle in Saint Pauls assertion or in the doctrine of Protestants thence deriued For whether iustified we be by workes and faith as Saint Iames expresly speakes or by a working saith as Saint Paul implies this faith workes such righteousnes as Saint Iames requires not in others but in our selues Seeing then both faith and the righteousnesse it workes are inherent in vs how are we not iustified by inherent righteousnes if iustified by such a working faith as Saint Pauls commaunds and we haue hitherto described This which we conceiue by way of doubt our Sauiours doctrine seemes to put out of all controuersie Except your righteousnesse exceed the righteousnesse of
the Scribes and Pharisees yee shall in no case enter into the kingdome of heauen What righteousnesse doth he here meane Inherent questionlesse for he presseth such an vniforme obseruation of all the Commaundements as Saint Iames doth The Scribes and Pharises did as it euen seems then calumniate him as they afterwards did Saint Paul and the Pontificians do vs stil as a destroier of the Law because he reprooued their confidence in workes and sought to establish the doctrine of faith which we now reach Needfull in this respect was that eaueat Thinke not that I am come to destroy the Lawe or the Prophets I am not come to destroy but to fulfill them Whosoeuer therefore shall breake one of these least commaundements and shall teach men so he shall bee called the least in the Kingdome of Heauen but whosoeuer shall doe and teach them the same shall be called the greatest If by the kingdome of heauen he meant the kingdome of grace the argument is more strong then otherwise it would be howsoeuer strong it is and not impeached by this reply That such obseruance of the Commaundements as is here required is necessarie to sanctification or saluation not to iustification That it should be more necessary to one of these then to another implies a contradiction in the termes well expressed and equally compared as it doth vnto our Sauiours purpose to say that workes are lesse necessarie before iustification then after it A man in that he is iustified is the immediaâ—e heire of saluation at the least acquitted from the sentence of death now if we affirme such righteousnesse more necessarie after he is iustified then before we should in congruitie grant that workes win heauen and faith only deliuers from hell or granting iustification to be the passage from death to life eternall the addition of such workes subsequent as were not precedent could be auaileable onely to supererogate some excesse of glory for though wee stood still at the same point where iustification found vs wee should be infallible heires of glorie Or if faith without workes obtaine iustification hauing iustified vs shall it not much more without them lay sure hold on saluation and all the degrees of ioy that do accompanie it Suppose a man should die in the very instant wherein he is iustified none would doubt either of absolution or saluation Is he then saued with workes or without them If without them our Sauiours rule doth faile vs for this man enters into the kingdome of heauen without more strict obseruance of the Commandements then the Scribes and Pharisees vsed without any part of that righteousnesse whereof they in some measure were partakers If with them their presence is necessarie to iustification and in order of nature before it because necessary ere he can be capable of entrance into the kingdome of heauen as performance of euery condition is in nature precedent to the accomplishment of what is not promised without it Againe no man denies but faith inherent in order of nature goes defore iustification in that sence we take it yet iustifying faith necessarily includes such workes in it as Saint Iames requires at the least a preparation or immediate promptnesse of minde to do them and more then so was not in the worke of Abraham which he commends seeing Isaac vvas not actually facrificed but offered vp by faith vnfaigned to bee sacrificed and this worke or rather thus much of it did goe before iustification either as the cause doth before the effect or as the meanes before the end for as Saint Iames sayth he was iustified by it But that perhaps in his language and intent was no more then to bee declared iust So would I answere were I Aquinas his scholler and held iustification to consist in habituall righteousnesse or grace infused Thus Bellarmine very well expounds the like speech of Saint Iohn Hee that doth righteousnesse is righteous Because of his deeds or his workes No but by them he is knowne to be righteous For he is said to be righteous that doth righteousnesse as he that moues is sayd to be liuing or the tree good that beares good fruit yet is not the tree therfore good because it beares good fruit nor doth a man liue because he moues but contrariwise the one moues because he liues the other brings forth good fruite because good so in like manner he that doth righteousnesse is righteous yet not righteous because he doth righteousnes but he doth righteousnesse because he is righteous This answere shaped by him for Saint Iohn would haue better be fitted Saint Iames as the gloze which they put vpon S. Iames would not altogether so il beseeme Saint Iohn That he had meant the second iustification whereby a man receiues increase of grace and is more iust had been harder for vs to disprooue though most improbable for them to affirme But that S. Iames should meane this second iustification as the Trent Councell without any shew of probability boldly auoucheth is manifestly disprooued by his instance in Rahab for the first righteousnesse shee euer wrought was the receiuing of the messengers and sending them out another way and yet by this worke was shee iustified in that sence Saint Iames meant not in the sight of men but of God For the drift of his dispute is to shew that without workes no man can be approoued in Gods sight howsoeuer he may perswade himselfe and others Abrahams and Rahabs workes are but branches of that religion whose practices he had commended to those his disciples as pure and vndefiled before whom Man onely No before God euen the Father The religion it selfe he exemplifies by obseruance of the affirmatiue and negatiue precepts as in visiting the fatherlesse and widowes in their distresse and by keeping themselues vnspotted of the world Bellarmines instance in Abrahams workes euidently refutes their opinion that thinke workes onely declare vs iust his allegation of Rahabs kindnesse or hospitality more forcibly ouerthrowes the Trent Counsell and his owne imagination that Saint Iames should meane the second iustification whereby a man of iust becomes more iust then which nothing can be imagined more contradictory to the Apostles meaning For who can thinke he reputed them for iust whom hee called vaine men in that they had faith without workes the same faith notwithstanding seconded with workes had as our aduersaries contend made them iust not more iust then before for now they were first to become iust being before vniust and transgressors of the Lawe as the Apostle prooues in that they had respect vnto persons The iustification therefore he sought by Rahabs example to bring them vnto vvas if so vve distinguish the first iustification whereby of transgressors they were to become new men in CHRIST and inwardly righteous not in the sight of man but of God for whatsoeuer this Apostle denies of faith without workes he attributes to faith with workes Now it is graunted by
all that he held faith without workes to be altogether vaine and vnable to iustifie in the sight of God if with them it were in his iudgement not sufficient he had denied all iustification in Gods sight either by faith alone or by workes and faith so as no meanes of saluation could be left vs. More arguments I need not vse for euery obseruant Reader may furnish himselfe with plenty all demonstratiue that workes taken as Saint Iames meant not for the act or operation onely but either for the act or promptitude to it are necessary to iustification not before men but before God and in order of nature precedent 2. But the Readers minde as for a while mine was may be held in suspense that albeit we must be operatrue ere we can be iustified yet the first operation of that faith which iustifies is alwaies seen in the busines of iustification as that of Saint Austen may necessarily seeme to imply Bona opera sequuntur iustificatum non praecedunt iustificandum If we be not iustified as all agreed without some operation or worke of faith and all other good workes as this Father affirmes are not precedent but subsequent to iustification those operations of faith which belong to the worke of iustification must of necessity in order of nature if not of time be of all others the first This golden sentence notwithstanding will not abide ihe touch vnlesse we take iustification as Saint Austen doth for the first infusion of that grace wherby we are iustified and enabled to bring forth works truely good That the habite of grace whereof faith is the principall part or foundation should in order of nature be precedent to workes done in faith for vnlesse so done they are not truely good is a case excluded by it clearenesse from all controuersie But the workes by which as Saint Iames affirmes we are iustified must needs goe before the iustification which he speaks of yet not before the first infusion of faith vnlesse we affirme which no protestant must or any intelligent Papist doth that wee may bring foorh good workes ere faith bee planted in our soules The infallable consequence of these deductions is that betweene Saint Pauls faith and Saint Iames his iustification there must be workes intermediate of what kind it skils noâ— so they be done in faith Of workes so done to question which are in time and nature first were as if you should demaund what meates such as after a long sickenesse haue well recouered their tast and appetite vse first to feed vpon Curiosity of methode or nice prescriptions would in this case be offensiue to good stomaches which should not doe much amisse in falling to such wholsome food as first comes to hand Thus much in generall is not vnfitting to our present purpose That the internall eliâ—itiue or formall acts are in order of nature and time precedent to the impulsiue acts of faith to wit such operations or exercises of other vertues faculties or affections as are inspired by it as wee most firmely assent to Gods mercy wisdome truth and iustice before we can be faithfully mercifull iust or true or doe the workes of righteousnesse mercy or truth in faith Of the internall or proper acts or exercises of faith such as flow directly from it are before such as are conceiued by way of reflexion Such as flow immediately from the essence are at least in order of nature before such as proceed from the properties of it In both rankes these are before others of the same kinde which are of more generall or abstract points as we actually assent vnto diuine reuelations first as true then as good lastly as good to vs and yet we must so assent vnto them ere we can firmely or confidently relie vpon them nor can our reliance or trust whether on Gods prouidence in generall or vpon his mercies in CHRIST be more firme and faithfull then is our precedent deniall of our selues and renunciation of all trust in worldly meanes which property as was before obserued immediately results from our direct assent vnto Gods wisdome power and mercy and vnto our owne misery ignorance and imbecillitie From assent to both these and vnfaigned deniall of our selues thence resulting as from ioint rootes springs true confidence in Gods prouidence alwaies in order of nature precedent to stedfast and inseperable adherence vnto CHRIST which is the end of all our working and as it must for this reason be first intended so can it hardly be accomplished without some intermediate acts or exercises of Gods graces in vs vnto all which faith necessarily is concurrent If we shall then compare the acts or operations of faith amongst themselues according to the same strength or equall degrees of fidelity in doing Gods will the effectuall application of CHRISTS merits is but a branch of the former vniformity in working required by Saint Iames neither necessarily nor ordinarily the first either in order of nature or time whether we speake of application actuall and expresse or of implicit and potentiall that faith which is of strength sufficient for firme and faithfull application of Christs righteousnes or conceiuing sure trust in Gods mercie offred in him is as immediatly operatiue of other workes as powerfull to bring forth deedes of mercy alwaies vniformely prompt to doe any part of Gods will that first whereunto it is first called It was an act of that faith by which Abraham liued an act commendable in the sight of God to forsake his Countrey when God called him yet an act in time long precedent to that which was imputed vnto him for righteousnes and in his legend the holy Ghost would instruct vs that the safest way to get full assurance of our heauenly inheritance is to execute Gods will without delay first to renounce the world father and mother natiue Countrey c. that we may be ready when he shall call and on these foundations surely laid to raise our confidence in CHRIST Know saith the Apohle they which are of faith the same are the children of Abraham but euery one is not the sonne of faith that saies or thinkes he belieues as his father Abraham did vnlesse he haue such an operatiue faith as Abraham had well trained to euery point of seruice that shall be enioined This speech of Saint Paul is but equiualent to that of our Sauiours If ye were Abrahams children ye would doe the workes of Abraham what were these faithfully to assent vnto the truth reuealed by God and louingly to entertaine his messengers but now saith our Sauiour You goe about to kill me a man that hath told you the truth which I haue heard of God this did not Abraham The nature and vniformity of faith supposed such as hath been often inculcated Saint Gyprians collections in this point are as strong and sound as the point it selfe is orthodoxall Christ cals them Abrahams children whom he sees operatiue in
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
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
Of Bellarmine therefore we demaund why Saint Paul should instance in Abraham his purpose being as he and all his fellowes agree onely to shew that the first iustification is not attained by workes but by faith For inferring this conclusion the iustification of Rahab had beene more sit for in Saint Pauls dialect shee receiued the messengers by faith being as Bellarmine graunts destitute of all grace before But thus he answeres As Paul when he spake of the first iustification brought the example of Abraham which belonged to the second to prooue a maiori that no vniust man is iustified by workes without faith seeing iust Abraham was not made more iust by works without faith so Saint Iames when he spake of the second iustification where by a iust man becomes more iust brought in the example of Rahab which was per tinent to the first iustification where by an impious or vnregenerate man becomes iust to shew a maiori that a iust man is made more iust by workes and not of faith onely seeing Rahab of an harlot was made iust by workes not by faith onely For it is very probable shee was not onely an harlot but an infidell before such time as shee receiued the messengers but from that time to haue beleeued in God as being prepared to iustification by that worke of mercy yet so as that good worke done by faith was not simply meritorious of iustification but imperfectly and by way of congruity 5. Surely this Authors ill will vnto vs was greater then either the loue or reuerence he bare vnto Saint Paul vpon whose words least they should seeme to fauour our cause too much he labours to foster a meaning as ridieulous as thwart and contradictory to his purpose as the Diuell himselfe could haue deuised howbeit to acquit himselfe from suspition of partialitie or particular spleene against Saint Paul he spares not to father a sence and meaning altogether as foolish vpon Saint Iames as if the like palpable abuse offered to him had beene a satisfaction sufficient for the wrong done to his fellow Apostle The reader in the meane time cannot but hence take notice vnto what miserable plunges our aduersaries in this point are put when the sonnes are thus enforced violently to sumble against their mother fallen by dashing against the stone of offence to men Iewishly minded but the onely sure foundation of life to such as seek saluation aright as also how one absurditie suffered to passe by publicke authority imboldens inferiors to forge licences for a thousand The Trent Councell ignorant of any better hath giuen faire hints vnto her children for reconciling the former seeming contradiction betwixt S. Paul and Saint Iames as they expresly doe That S. Paul when hee affirmes we are iustified freely by faith without workes must be vnderstood of the first iustification whereby wee receiue grace without any worth or merit precedent S. Iames when he affirmes we are iustified by workes and not by faith alone implies the increment of grace or righteousnesse in the godly But what had Saint Iames to doe with this second iustification when as the parties whom he proposed to refute had altogether erred from the first Did hee intend they should accumulate iustifications as we doe degrees in schooles and be twise iustifyed at once Suppose hee did yet must the second iustifycation go in order before the first Or admitting hee spake ambiguously or indeterminately of both and authorized the Church when any controuersie should arise to dispose of his voice for either as shee pleased yet what instance could worse be fit the second iustifycation whereto the Romish Church applies his meaning then Rahab who til that time as Bellarmine grants was not onely an infidell but an harlot and therefore an impious person destitute of grace and if she were iustifyed or obtained the grace of iustifycation by this work done in faith without grace as the same writer glosses vppon this text how shal we reconcile him to the Romish church which hath peremptorily determined that the grace of iustifycation is not obtained by workes and to this purpose cites that of Paul If it bee grace then is it not of workes otherwise grace should be no grace Vnto this difficulty which thus diuides the tongs of Babell our answere is casie and consonant to the perpetuall voice of Gods spirit Rahab was iustified according to Saint Iames his minde this is presumed as iust or iustifiable as well by workes as by faith because her workes were a necessarie part of that inhere â—t righteousnesse which must be in euerie one that liues by faith for though wee liue by faith onely yet onely the Iust so liue This no way contradicts Saint Paul because she did not seeke saluation by workes but did therefore worke that shee might lay sure hold on Gods promises onely by faith which is alwaies as vnable or vnapt to iustifie to sue for grace or apprehend Gods mercies aright as it is to work when occasion is offered More repugnant is this distinction of iustification first and second to Saint Pauls minde or purpose or suppose though he did not entend or acknowledge it his discourse notwithstanding might admit of it there is lesse reason why his words should be retracted as Bellarmine doth to the first iustification then why those words of S. Iames of works a man is iustified and not of faith onely should be extended to the second or if Pauls might in part be appliable to it Dauid and Abraham which he makes the maine ground of his dispute are the most vnfit instances that could haue been chosen in all the Scriptures Abraham our aduersaries grant was iust before his beliefe of that promise which was imputed to his for righteousnes yet then reiustified not by workes though not without faith as Bellarmine minceth but by faith without workes as the Apostle strongly and peremptorily inferres For to belieue Gods promises concerning the birth of Isaac was the sole act of Faith yet by this act was Abraham iustified not the first time as Bellarmine grants Wherefore Faith without workes did iustifie him the second time vnlesse hee take iustification otherwise then S. Paul there doth And if this verie same Scripture which sayth Abraham belieued God concerning Isaacs birth and it was imputed vnto him for righteousnesse were as Saint Iames auoucheth againe fulfilled in the offering of Isaac he was iustified the third time onely by belieuing God not by his worke neuer accomplished if wee take beliefe and iustification in the same sence the holy spirit by the mouth of Paul doth in the Epistles to the Hebrewes and the Romans Though to offer vp Isaac in sacrifice were a work yet did Abraham offer him onely by faith because faith onely impelled him to this worke yea by the very same act of Faith which had beene imputed to him for righteousnesse Hee considered sayth S. Paul that God was able to raise him vp euen from
the dead from whence also he receiued him in a figure And as hee staggered not at the first promise concerning his birth through vnbeliefe so neither did he now dispute with God about the lawfulnesse of his act nor reason how he should be raised againe Iustified he was at both instants by his beliefe not as terminated to his worke or to the possibilitie of Isaacks birth and resurrection but as through them it found accesse to his birth death and resurrection whom Isaac prefigured Hauing performed Gods will in obeying his Commaund to sacrifice his onely sonne hee patiently expected the promise concer-cerning his Redeemer whose incarnation whose sufferings and exaltation are obiects of Faith not of works effected by God and not by man although to the like application of their benefits the right works as were in Abraham be most necessary seeing true beliefe of this promise as in the first section was declared virtually includes the same minde in vs that was in CHRIST a readinesse to doe workes of euery kinde which notwithstanding are no associates of Faith in the businesse of iustifycation Not to bee weake in faith not to doubt of the promise through vnbeliefe to be strengthened in faith to be fully perswaded that bee which had promised was able also to performe were pure acts of faith though virtually including works as proper thereto as forcibly excluding all other vertues from sharing with it in this businesse as can possibly bee conceiued yet sayth the Apostle euen for these acts late mentioned it was imputed to him for righteousnesse How preposterous then and basely shuffling are the glosses put by Bellarmine vpon the Apostle in this place as if his purpose had been to shew that the impious and vniust could not be iustifyed by workes onely because Abraham though iust before was not made more iust by meere workes without faith when as he leuels his whole discourse to the cleane contrarie point maintained by vs That seeing righteousnesse was imputed to Abraham by faith and not through works none after him should in this life at any time whether before or after the infusion of grace or inherent righteousnesse presume to seeke or hope for like approbation from God otherwise then onely by faith Thus much the Apostle hath as fully and plainly expressed as any ingenuous Reader can desire Now it was not written for his sake alone that it to wit the strength and full assurance of his faith was imputed to him sorrighteousnesse but also for vs to whom it the like faith shall be imputed for righteousnesse if wee belieue in him that raised vp IESVS our Lord from the dead The ground of the Apostles reason or similitude here mentioned wherein the force and strength of our argument is included supposeth all our righteousnesse whether actuall or habituall should bee as vnapt to attaine euerlasting life or saluation which is the end of all graces bestowed vpon vs as Abrahams decrepit body was to produce so many nations yet as he onely by belieuing God who was able to effect thus much and more obtained the promise and was blessed with more children from Sarahs dead wombe then the most fruitfull Parents that liued before or should come after them so wee onely by like firme beliefe in the same God which raised vp our Lord IESVS CHRIST from the dead shall bee partakers of the promise made in him heires of eternall life whereto seeing our inherent rightcousnesse hath no proportion it must for this reason still be sued for as a meere gift of God farther exceeding all desert of any supernaturall grace in vs then the mighty increase of Abrahams seed did the strength of his decaied nature 6. The first spring of all Romish errors in this argument issues out of their generall ignorance of Saint Pauls phrase amongst many of whose sayings seeming hard and incompatible with their schoole conceits that Rom. 4. of Gods iustifying the impious and vngodly ministers greatest offence and causeth them to inuert the course of their diuinitie quite contrary â—o the Apostles methodâ— To pronounce him iust that is internally impious and vniust cannot in their schoole learning stand with Gods truth but to make him which ere while was by nature vniust and impious inherently and perfectly iust by plentifull infusion of grace is an argument as they deeme of his goodnesse no disparagement to his iustice as perchance it were not might wee iudge of his purpose to saue sinners by the rules of humane reason neuer consulting the Canons of life But if wee conceiue of Gods grace by his comments in whom it dwelt in great abundance this verie conceipt of being iustified by its inherence includes extreame antipathy to the nature and vtterly peruerts the right vse of it as to restraine thâ—â— same Apostles speeches to the first iustification or prime infusion of inherent righteousnesse which is the necessarie consequent of the former error is coÌ„tradictiously to contest with the spirit by which he vttered these diuine Oracles For if belieuing him which iustifies the impious were imputed for righteousnesse vnto Abraham after he had been for a long time more righteous then the ordinarie sort of Gods Saints or Elect Abraham all this while vnfaignedly belieued himselfe to be a sinner no way iustified in himselfe but seeking to be iustified by him who if he shew not mercie vnto sinners whiles they are sinners all mankind should vtterly perish Against this poisonous leauen wherewith the Pharisee first and the Romanist his successor since hath infected the bread of life and tainted the first fruites of Gods spirit S. Paul prescribes that Catholick antidote There is no difference all haue sinned and are depriued of the glory of God and are iustified freely by his grace through the redemption which is in CHRIST IESVS Abraham was all his life time comprehended in this catalogue and is made by the Apostle as a perpetuall so a principall instance of that finall resolution Therefore we conclude that a man is iustified by faith without the workes of the Lawe Was hee then in no sort iustified by workes Yes hee might boldly contest as Iob did and euery godly man yet safely may with others for integrity of life and plenty of workes in which hee might iustly reioice or glorie yet with men not with God In this sense their resolution which say we are iustified by workes before men not before God is most true and warranted by that place of Saint Paul let them nothence deny or occasion others to forget that such integritie or comparatiue rightcousnesse to inherent is necessarily presupposed to iustification in the sight of God and doth not only declare our faith or iustification to men seeing it implies a contradiction in the vnanimous tenent of all reformed Churches to admit faith precedent and workes onely subsequent to the iustification whereof Paul here speakes His drift and scope in that third and fowrth to the Romans
illâ—c dâ—â—câ—atur inambulat illic amat sibi offerri victimaâ—â— puram in omni loco Et qui in hoc templum Deo sacrum eiecto Sancto Spiritu â—nducit abominationes quas in mystica visione conspexâ—â— Ezâ—â—biâ—l qui illic sedem facit Mammonae Veneri Coâ—o Baâ—cho alijsque portentis qui ibi demonibus immâ—lat spurcissimas hâ—â—â—ias veretur ingredi fanum gentiuâ— ne contaminetar Proiâ—d nemo sibi frustra â—laâ—diatur Deus non inrideâ—ur constet sibi nostrareligio nec alios detestemur ipsi graâ—ioriâ—â—â—â—â—â—â—oxâ—j criminibus vec alibi fimas religiosi timidi alibi impudenter impij Sed Christum semel professi â—â—ta vita reddamus illi testimonium vndique glorificemus illum obedientes illius praeceptis vt in hoc cognoscant homines quod vere fidimus illi quod ex animodiligimâ—â— illuÌ„ quod non simulatè ad sacrum laâ—achrum addâ—ximus nosillius militiae Author de duplici Martyrio VVhether this Treauâ—e were written as Espeâ—â—â—us â—eliâ—â—s most in his time thought by Erasmus desirous to try whether be could equalize Cyprian or by some other the opinion of antiquity concerning the nature of true Christian faith is so wel and pithilâ— expressed by him as no treatise of like quantity ancient or moderne will giue better satisfaction to the iuditious vnpartiall Reader c Continens infidelis homo non soluÌ„ minus laudandus est quia se continet dum non credat verum etiam multâ— magis vituperandus quia non credit cum se contineat August de ciuit dei lib 16. ca. 36. Hinc apparet quam parum momenti sit in rivulis externorum operum nisi ex puero interiore fonte manent L. Vines in illum locum a Math. 5. 20 b Math. 5. 17 c Verse 19. d VVhat manner of casualtie this speech includes see § 7. e 1. Iob. 3. 7 f Tertium Iestimonium Qui facit iustitiam iustus est non docet quid facit hominem formaliter iustum sed vnde possit cognosci an aliquis fit iustus Ille enim iustus est qui iustitiam facit sicut ille viâ—ens esâ— qui mouetur illa est arbor bona quia facit fructus bonos nec tamen ideo est arbor bona quia facit fructus bonos nec â—deâ— viuit aliquis quia monetur sed contra ideo mouetur quia viuit ideo facit fructus bonos quia est arbor bona Sic igitur qui facit iustitiam iustus est sed non ideo iustus quia facit iustitiam sed ideo iustitiam facit quia iustus est Belsar lib. de iustis cap. 16. a James 1. 27. * Sess 6. c. 10. * In what sence workes are said to iustifie vs in respect of men not in respect of God â—ee parag 6. a So likewise is it taken in the 12. Article of our Church Albeit that good works which are the fruits of saith follow after justification cannot put away our sins and endure the seuerity of Gods iudgement yet are they pleasing and acceptable to God in Christ and doe spring out necesâ—arily of a true liuely faith insomuch that by them a liuely faith may bee as euidently known as a tree disâ—erned by the fruit b Sect. 1. c. 10. VVorkes done in faith are acceptable to God for the merits of Christ vnâ—aignnedly a prehended as the onely author of saluation and sole end of faith vvith whom our soules seeke perfect vnion not from our perswasion of our owne saluation on such vnion already accomplished a See sect 3 cha 3 4. a Galat. 3. v. 7. Ioh. 8. 39 40. * Eos denique filiâ—s Abrahe dicit quos in iuâ—andis alendisque pauperibus operarios cernit Nam cum Zacchaeus dixisset Ecce dimidium ex substantiâ meâ do egenis si cui quid fraudaui quadâ—uplum reddoâ— respondit IESVS dixit quia salus hodie huic domuâ— fecta est quoniam hic filius est Abrahae Nam si Abraham credidit Deâ— reputatum est ei ad iustitiam Vtique qui secundum praeceptum Dei elemosynas facit Deo credit qui habet fidei veritatem seruat Dei timorem qui autem Dei timorem seruat in miserationibus pauperum Deum cogitat Operatur enim ideo quia credit quia scit vera esse quae praedicta suâ—â— verbu Dei neâ— scripturam sanctam posse mentiri arbores infructussâ—â— id est steriles homines excidi â—â— ignem mitti miserecordes autem ad regnum vocari Quia in aliâ— loco operarius fructuoses fideles appellat infructuosis verò sterilibus â—tdem deregat diceâ—s Si in iniusto mamona fideles non fuistis quod est verum quis credet vobis si in alieno fideles non fuistis quod est vestrum quis dabit vobis Sivereris metuis ne â—â— operariplurimum câ—peris patrimonie tuâ— largâ— operatione â—â—â—â—to ad penuriam forte redigaris eâ—â—â— in bac parte intrepidus esto securus Finiri non potest vnde in vsus Christi impenditur vndè opus caleste celebratur Cyprianus de opere eleemosynâ * Quid est igitur credulitas aut fides opinor hominem fideliter Christo credere est fidelem deo esse hoc est fideliter Dei mandata seruare ficut enim serui hominum diuitum â—ut procuratores quibus vel supellectiâ—â—â— copiosa vel cellaria opulenta creduntur fideles absque dubiâ— dici non queunt si res traditâ—â— deuorarent sic profecte etiam Christiani homines fideles non sunt si bona sibi a Deo assignata corrumperent Saluianus lib. 30. Rom. 8 b Rom 6. 2. 3. 4. Non obsetuance of this distinction betweene iustification presumed and accomplished or on Gods part proclaimed and sealed to vs hath made many expositors other wise men of admirable iudgement and sagacitie run counter in some passages of C. Pauls Epistles Ezech. 18. 24. d Reuel 22. 2. e Rom. 2. 13. f Mark 12. 33. 34 g James 2. 24. h ver 14. a Gen. 12. v. 1. 2. c. b Gen. 15. v. 3. 4. â— 6. c Gen. 22. v. 1â— Iames 2. v. 23. Pro. 20 9. Psal 19. v. 9. o In this sence is it taken by Saint Paul Rom. 8. ver 33. 34. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth VVho shall condemne It is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and maketh request also for vs. d Rom. 1. v. 17. Galat. 3. 11. e Cum hoc loco propheta nomine sidei persuasionem siue assensum firmuÌ„mentis 〈…〉 fiduciam siue spem compreheaderit certum est Apostolum quoque dum ait Iustitia Dei in eo reuelatur ex fide in fidem fic accepisse fidem vt vtromque complectatur Nec detor fil apostolus sed propris vsus est vaticinio prophetae ad suae sententiae
confirmationem Nam licet cortex literâ— proponat captiuitatem populi Iudoici sub regt Babiloniorum liberationem quae facta est per Cyrum nontamen ille precipuus sensus est sed alius quilatet sub cortice literae qui est de captiutiate humani generis sub tyrannide Diaboli liberationem quae factaest per CristuÌ„ Sasbout in 1. ad versum 17. Heb. 10. v. 35. d Rom. 4. v. 3. 4. 5. 6. o De verbis Paulimaior est difficultas non desunt qui existiment Abrahamum tunc primum iustificatum esse a peccatis cum creddit Deo promitienti filium cum de co dictum est Credidit Abraham Deo reputatum est ei ad iustitiam Ita docet Anselmus in comment ad ca. 4. ad Roman candem sententiam indicare videtur S. Augustious praefat in Psal 31. cum aâ—â— exponens hunc locum Ergo ex fide iustificatus est Abrabam si opera non praecess runt tamen sequuta sunt Et siquidem oaec opinio vera esset nulla esset in Paulo difficultas caeterum non auderem dicere Abrahaemum non fuisse multo ante iustificatum quâ—m de eo dictum sit Credidit Abraham Deo c. Dico igitur Pâ—â—lum vsum esse exemplo Abrahae non vt significanet Abrahamum 〈…〉 catum fuisse a peccaâ—â—s 〈…〉 non iust ficari impi 〈…〉 gratia Dei factis sed exside side gâ—aâ—a Dei. Nam si Abraham iustâ—â—s non est factus iustior ex â—perâ—bus sâ—â—e sid multo magis impius non poteâ—â—t sâ—ri iustus ex operibuâ— sine side Iguâ—r Apostolus ad Rom. 4 loquitur de prima iustificatione qua quis ex impio fic iustus tam et si ad probandum eam non siâ—râ— ex opâ—riâ—us sed ex fide exemâ— plâ—m petatase on â—a iustificatione qua quis ex iusto sit iustier Quare Paulus et Iacobus coâ—seâ—â—â—nt omnino in exemplo Abrahe verbis Mâ—â—s intelligengdis quamâ—is ad varias conclusiones probandas illis vtantur Porro sicut Paulus cum loqueretur de prima iustificatione attulit exemplum Abrahae quod erat secundae vt probaret a maiorâ— non pâ—sse impiâ—us iustificari ex operibus sine fide si Abraham iustus non est factus iustier ex operibus sine fide si Iacâ—bus cum loqueretur de sicâ—da iustificatione attulit exemplum Rahab quod est primae iustifications et proâ—â—ret â— maiors iustum fieri iustiorem exoperibus et non ex side tantum si Rahab ex meretâ—â—â— facta est iusta ex operious non ex fide tantum Nam probabile est valde Rahab vsque ad illud tempus quaâ—â—sâ—â—pit nanâ—â—â—â—â—â—ue sâ—â—â—sse non solum meretritem sed etiam infideeÌ„m sed ab eo tempore crâ—didisse in Deum opere ille 〈…〉 ae praeparatum fuisse ad iustificationem â—â— a vt bonum illud opus ex fide factum non suerit meritorium simplic 〈…〉 sicatiâ—nis sed imperfecte de congruo vt supra diximus de dâ—spositionibus ad gratiam Bellaâ— lib. 4. d. Iust cap. 18. a Sess 6 ca. 8. 10 b Gratis autem iustificari dicamur quia nihil corum qua iustificationem praecedunt sine fides sine opera ipsam iustificationis gratiam promeretur Si enim gratia est iam non ex operibus alioquin'vt idem Apostolus inquit gratia iam non est gratia Concil Trideut Sess 6. cap. 8. c Iameâ— 2. 23 Heb. 11. 19 f Videtur etiam promissio quae scribitur cap. 15. intelligenda deposterirate multiplicanda secundum nam â—rum stellarum per semen in quo benedicendae essent omnes nationes terrae Quod si contendas cum illi capite non fiat mentio illius seminis quod est Christus textum tantum â—oqui ad literam de carnali postericate praesertim cum Apostolus in sequentibus tantùm â—rgeat fidem de corporali posteritate qui contra spem inquiens in spem credidit c. Respondere licet ad propositam difficulâ—atâ—m fidem de qua loquitur Genesis tamet si non esset de Christo vt de obiecto innixam tamen faisse fidei vel fiduciae â—e Christo vel si de â—o nondum acceperat expressam reuclationem certe innixam fuisse miserecordiae Dei paratae homâ—il us Et similiter sentiendum est de alijs quibusuis promissionibus corporalâ—bus quod sides quae circa illas versabatur Deo placuit sed in illis in quibus erat fides siue fiducia misericordiae diuinae Sasbout in cap. 4. a d Rom. g Chap. 8. h Rom. 14. 19. 20 g Rom. 4. 23 h This speech of S. Paul is but paraleld to that of S. Iohn â— Ioh. 1. 8. If we say that we haue no sinne we deceiue our selues and the truth is not in vs. As the iustification whereof S. Paul speaks consists in the acknowledgement of our sinnes required by this Apostle in the words following If we acknowledge our sinnes he is faithfull iust to forguie vs our sinnes and to cleanse vs from all vurighteousnesse m Rom. 3. 23 n Rom. 3. 28 o Rom. 4. 2 p VVorkes proceeding from grace inherent iustifie onely in respect of men yet thus farre they iustifie vs not before men only but before God Nor is it possible for anie man not thus far iustified by working grace to make the right plea of faith whereby iustification properly taken that is finall absolution is attained l Psal 15. 1. 2 m Psal 1. 1 Psal 1. 6 n Gen. 2â— 1â— a Rom. 4. 5. 6. 7. 8. b Psal 32. 1. 2 c Psal 143. 2 Si quis dixerit hominus iustificati bona opera ita esse dona Dei vt â—â—â— sint etiam bona ipâ—â—â—â— iustificati merita aut ipsum iustâ—â—â— atum bonâ—â— operibus quae ab eo per Dei gratiam Iesu Christi meritum cuius vivâ—m meâ—bâ—â—m est siunt non vâ—re mâ—râ—ri 〈◊〉 gratâ—â— viâ—â—m aeternam 〈◊〉 vitae aeterae si 〈◊〉 â—â— gratia decessâ—râ—t consecutâ—â—nâ—â— atqâ—e etiam gloriae augmeâ—â—â—m â—â—â—themâ— sit 〈◊〉 Trideâ—t sessâ—â— CaÌ„ nonâ— 32. a Num. 25. 8. Ouid. * Mat. 7. 21 * Etsi it qui iustificatur iustitiam aâ—â— pit habet per Christum etiam inhaerentem tamen anima fidelis huic non inâ—ititâ— sed soâ—â— instâ—â—â—e Christi nobis donalae side qui nâ—lla omâ—iâ—o est neceâ—â—â— potest Iestitâ—a Bâ—cer â—â— si q 〈…〉 in liâ—â—llâ— ablata 〈…〉 Ratisbone in colloquin Actisbâ—◠〈…〉 collâ—qâ—in R 〈…〉 nsi eum obâ—â—tâ—â—ssâ—nt ei pro 〈…〉 quaeâ—â—mq as author 〈…〉 qâ—ij apâ—â—llat amâ—â—â—â—as inâ—er quas p 〈…〉 sidem iâ—stâ—â—â—ationâ— iâ—â—tium elle sic respendit â—ioc si intelltâ—â—tur de iustitia inchoâ—â—a quae side spâ— charitate cetaerisque virrutibus hic comprehensis constat recipimus hanc enim iâ—stitia 〈…〉 donum esse nouam in Christ Sercaâ—urâ—m qua â—â—fide â—â—â—â—
notefie the principall errors of the Ramish Church partly because method so required partly for more commodious solution of some difficulties obiected by them in the point of instification but principally for expugning their doctrine of merits by works which as it is absolutely false so it is more abhominable in them then in vs it could bee because their workes can bee but dead being â—eparated from the life of faith by which ours so we practise as â—â—â— teach are truely quickned The controuersie itselfe I must refer to the article of CHRISTS comming vnto iudgement The second part of this Treatise aduiseth for the directing of faith aright vnto it proper end and that wee suppose to be firme adherence vnto Gods mercies in CHRIST or inseparable vnion with this our head Of this end many that seeke saluation by CHRIST vsually faile by these meanes especially First by defectiue or misgrounded perswasions of faiths inherence before they haue it or of great loue and loyalty to their Redeemer when as they remaine in the same gall of bitternesse that the heathens did which persecuted all true professors of his Gospell or the Iewes which put him to death The first roots or generall originals of these dangerous misperswasious are handled Chap. 1. The poysonous sap or iâ—â—ce of Gentilisme and Iudaisme thence propagated to most Protestants Papists or others professing the name of CHRIST and boasting themselues to be the onely braunches of the true and naturall oliue is discouered in the second and third Chapters The conclusion arising from these instances or inductions is that faith in CHRIST connot be truely notified but by sincere loue nor such loue to him otherwise knowne then by doing his fathers will or obseruing his commaundements and in obseruing some or many of these wee may be so zealous as to lay downe our liues and vndoe our selues and our posterity rather then leaue them vndone or transgresse them and yet proue but Pseudâ— Martires Ignorance of this Elench hath been the Mother of much blinde deuotion to omit the instances specified in the body of our discourse in such gallants as went to recouer the holy Land it being receiued as an vndouted maxime in the diuinity of those times that whosoeuer was slaine by the Turke or Saracen should assuredly weare a Martyres Crowne in Heauen which all that died in that warre I am perswaded did not howbe it I doe no way disparage the iust occasions of that warre onely I wish the like whensoeuer they fall out agaiue may be prosecuted with more discreet religious zeale The issue of the fourth Chap. wherein the qualification required to Martyrdome with other like points are handled at large is that the sincerity of our faith loue must be tryed by an vnpartial and vniform obseruation of all Gods commandements as is proued in the Chap. following first by the anthorities of Siracides a man well acâ—â—ainted with the sacred dialect one from whose writings we may best gather the force and extent of beleefe in Saint Paules disputes within whose limits is included that vniformity of works which Saint Iames requires vnto iustification or saluation by whose Apostolicall authority the former conclusion is refortified In perusing of this first Chapter recall to minde or haue recourse vnto the points set downe Chap. 8. Sect. 1. and vnto those passages of the eleauenth wherein the different value or diuerse acceptions of faith in Saint Paul and Saint Iames are discussed Others againe faile of the former end of faith i. vnion with CHRIST or reconciliation with God by his mediation either by inuerting the vse of faith or by mistaking the measure of sanctifying graces necessary to saluation The former error is peculiar to the Romanist who labours to misperswade himselfe and others that faith is giuen him as a bare foundation of other graces or as a talent for frewill to traffique with vntill he obtaine such a full measure of inherent righteousnesse as shall immediately acquite him of all reckonings betweene his Creator and him by expelling all reliques or slaine of sinne as vtterly out of his soule as the water doth the ayre out of the vessell which it filleth vp to the very brimme The dangerous consequences of this errour are handled at large Chap. 6. and 7. And vnto the vse and measure of faith and other graces inherent I reduce the controuersie of iustification here inserted contrary to my first intent least otherwise I might haue ministred some offence vnto the Church wherein I liue or left some scruple in the Readers minde how faith should iustifie without works the linke or bond betweene them being so strict and essentiall as I make it almost identicall The same doubt naturally offered it selfe from the discussion of Saint Iames his meaning partly in the Chapter precedent partly in the last Chapter of the the first Section Out of sundry other passages of this discourse it likewise apeares that the works required to iustification by Saint Iames are virtually included in the faith whereto Saint Paul ascribeth iustification whence it may seeme to imply a contradiction in the very tearmes to say we are iustified by faith alone without workes if in iustifying faith works necessarily he included As the Trent Councels doctrine which vpon penalty of damnation exacts a measure of inherent righteousnesse whereof mortality is not capable nurseth finall doubting or despaire so others in opposition to it minister occasion of carelesnesse or presumption either by not vrging such a measure of perfection as Gods word requires or by deeming that sufficient enough to saluation although it bee subsequent to iustification Whereas hee that can once fully perswade himselfe he is actually iustified will not easily bee brought to doubt whether he want ought necessarie to saluation All of vs that haue forsaken the Romish Church rightly acknowledge the end and vse of faith to consist in calling vpon the name of the Lord in the daie of euill and temptation and that all such as call vpon him faithfully shall bee saued But many of vs are either much mistaken by our hearers or else deceiue our selues in imagining faithfull inuocation of Gods name through Christ to be one of the easiest points or operations of faith being indeede the most difficult because the finall seruice whereunto all other obedience to his Lawes and daily wrestlings with flesh and blood doe but inure vs as souldiers in the time of peace and truce are trained against the day of battell All persecutions or exercise of our patience are in respect of this last conflict with hell and death wherein victory is obtained onely through faith in Christ but as playing at foiles in a fence schoole to better skill and courage in triall of masteries at sharpe These and like points are handled in the two last Chapters of this second section not so fully as these times require but large enough for hints to popular sermons The third and last Section shewes the necessity and
is onely this That although men may bee truely iust and holy in respect of others and rich in all manner of workes that are good as Abraham was thus farre known and approued not by men onely but by God yet when they appeare before his tribunal who best knows as wel the imperfectioÌ„ as the truth of their integritie they must still frame their supplications sub forma pauper is yea sub forma impij alwaies acknowledging themselues to be vnprofitable seruants alwaies praying Lord forgiue vs our sinnes and bee mercifull to vs miserable sinners The onely complement of all inherent righteousnes possible in this life is this perpetuall vnfaigned acknowledgement of our vnrighteonsnesse whereby wee are made immediately capable of his righteousnesse which alone can couer our sinnes as being alone without all staine or mixture of impiety The like vnfaigned acknowledgement of their sinnes or faithfull plea for mercy the hypocrites or men deuoid of faith or grace inherent cannot possibly make as shall anon be declared This absolute necessity and vtter insufficiency of workes or righteousnesse inherent to iustification in the sight of God is as perspicuous from the Apostles instance in Dauid who had resolued this doubt Lord who shall dwell in thy Tabernacle who shall rest in thine holy mountaine with S. Iames He that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart Hee had pronounced a blessing to the man that walketh not in the counsell of the wicked but setteth his delight in the Lawe of the Lord shall we imagine such a man to be without workes The Lord as he addes knoweth the way of the righteous which is as much as Saint Iames meant by iustification as much as was said to Abraham vpon that fact by which as the Apostle sayth hee was iustified For that God should know their wayes implies his approbation of their persons for men vpright and intire in respect of hypocrites and fruitlesse hearers of their workes for such as hee requires in the parties to be iustified by him Were they therfore iustified or finally acquitted by or for their works If finally acquitted then blessed likewise for them Now in opposition to this Pharisaicall conceit S. Paul directed by the Spirit who best knew the Psalmists full meaning in euery passage vpon what occasions and vnto what point hee spake directly brings in Dauid himselfe deriuing the blessednesse vsually pronounced in Scriptures to the intire and vpright in heart from Gods mercies as from it onely true and immediate cause not from their vâ—rightnesse or integrity with which it hath connexion onely finall as being applied onely to parties thus qualified none originall To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth no finne The man then in whose spirit is no guile for of such the Psalmist speaketh is iustified not because of his sincerity but because the Lord imputeth not that sinne vnto him which he still vnfaignedly acknowledgeth to bee in him continually praying Lord enter not into iudgement with thy seruant alwaies confessing Lord in thy sight no flesh liuing shall be iustified to wit otherwise then by not entering into iudgement or by nonimputation of his sinnes Thus you see euen the best of Gods saints seeke iustification onely by faith with Saint Paul and yet require thereto with Saint Iames Pure Religion and vndefiled in the sight of God euen the Father 7. This reconcilement of the seeming contradiction betweene these two Apostles hitherto prosecuted doth voluntarily present it selfe to such as consider the seuerall occasions of their writings and take not their speeches as they now lie most commodiously for application vnto moderne oppositions For one and the same Physician to prescribe medicines much different to diseases altogether diuerse or quite contrarie would neither impeach him of vnskilfulnesse or vnconstancy The very contrarietie of their errors with whom these two Apostles had to deale would drawe speeches from any one of vs that should seuerally entend their refutation in forme as contradictorie as theirs be yet both fully consonant to the truth because rightly proportioned to their opposite ends The Iew whose heresie S. Paul labours to auert from the Romaines and to â—oot out of the Galathians looked for a Messias immediately to crowne the conceited perfection of their workes with honour on earth and glory in heauen not one that should be the end and perfection of the Law to free them from the curse it had brought vpon them or to reconcile them vnto God by his righteousnesse To beate downe this pride there was no remedy possible besides faith in CHRIST no method so auaileable as that hee vseth first setting foorth the haynousnesse of sinne and necessity of it inherence whose consideration might deiect them afterwards prâ—ssing Gods mercies in CHRIST offered to all that would denie themselues confesse their sinnes and by faith vnsaigned relie on their Redeemers satisfaction Saint Iames disputes against the opposite error of the Libertines who presumed the merits and perpetuall mediation of CHRIST to be not onely most necessary but in themselues sufficient to saue all that did apprehend them as true although destitute of such workes as their calling required and as Gods decree exacted for the effectuall application of Christs allsufficient merits which for this reason are scarce mentioned by this Apostle because magnified they were though not too much yet amisse by the parties whom he refutes Their contempt or wanton inuerting of Gods graces offered or in part receiued was no lesse hainous or preposterous then if Bartimeus or others in his case called by our Sauiour in hope to recouer their sight should haue desired Him rather to haue made such a new sun as might make blind men see without any internall light in the eye or alteration in the organ of sight Not by any necessity of nature but by the will and purpose of the Almighty grace and righteousnesse inherent though imperfect are as necessary for effectuall adherence or vnion to CHRIST as the Christall humor of the eye or right constitution of the whole organ is for perception of colours or light externall Hence is the seeming inconuenience arising from Saint Iames his causall forme of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easilie answered For the immediate and principall cause presupposed it is vsuall to attribute a kinde of causality to the qualification of the subiect though requisite onely as a meere passiue disposition without which the principall or sole agent should want his efficacie To one demaunding why the Moonâ— should be ecclipsed when the earth is directly interposed betweene it and the body of the sunne this forme of speech would neither be improper nor
impertinent because the Moone hath no light but what shee borrowes from the sun Yet if the question were absolutely proposed why the Moone were ecclipsed as no other answere would serue so this alone were sufficient because the body of the earth which is not transpenetrable by any light is directly interposed betweene the sunne and the Moone Or if it be questioned how the Israelites being stung with serpents were saued the reply is good and formall by the signe of saluation which God had erected But some we may suppose died after it was erected what was the reason they did not stedfastly looke vpon it shall we then absolutely say the Israelites were saued not onely by this signe of saluation which God hath giuen them but by their eyesight as it was a faculty or quality inherent This was a qualification indeed so requisite in the subiect to be healed that such as were without it were depriued of ordinary meanes of preseruation yet none to speake properly and absolutely were saued by their eyesight but onely by the obiect of their sight or rather by both as they had relation to him whose victory ouer the great serpent and graund enemy of mankind the manner of the brasen serpents erection represented This last instance will apply it selfe vnto the point in hâ—nd Workes or righteousnesse inherent include no other causalâ—â—â— of iustification or saluation then the Israelites eiesight dido 〈…〉 ety their presence notwithstanding and precedence is in the same rancke or order necessary Christ onely is the true and immediate cause of healing vs from the sting of death as the brasen serpent was of the Israelites temporall recouery from the sting of deadly serpents Thus much of the agreement betweene Saint Paul and Saint Iames now of the agreements and difference betwixt the Romish Church and ours CHAP. VII Of the differences betwixt vs and the Romish Church concerning iustification or the right vse or measure of grace or righteousnesse inherent 1. BOth grant Gods decree or purpose to iustifie sinfull man to be an act of meere mercy Finall absolution or approbation they make no act of mercy but rather of iustice in God because it presupposeth absolute righteousnesse in vs. Both grant Christ to be the sole meritorious and proper efficient cause of that grace which is first infused whose reparation or increase is by their doctrine partly of grace because the foundation of it was meere grace precedent partly of debt because they merit these additions by right vse of their free wil. Whence they cannot without contradiction hold Christ to be the sole meritorious efficient cause of their second iustification or that grace whereby they become more in 〈◊〉 better approoued in the sight of God But about the vse or inâ—â—â—tance of this tearme iustification in Saint Pauls writings we â—â—â—â—ent They contend it it implies as much as to be inherently iust or righteous Many learned Protestants haue copiously shewed it to be a Law phrase equiualent to absolution from the sentence of iustice acquitall or the like To their allegations notwithstanding a wayward Papist will not yeeld because it is sometimes taken in that sence their writers alleadge as may appeare by our late instances or albeit we could by euidence of circumstance or otherwise conuince their vnderstandings that it hath the same valew with Saint Paul as with moderne Protestants yet subtile wits whereof the Romish Church hath plenty would redeeme the disaduantage and recouer their former footing by producing more instances of men absolued through the vprightnesse of their cause then we bring plâ—ces wherein the word iustification is taken for absolution or free pardon of men otherwise obnoxious to condemnation Phinehas resolute and zealous fact was imputed to him for righteousnesse and did iustifie or absolue both himselfe and the host of Israell from the abhomination committed by one of his brethren with the Midianitish woman not by non-imputation but by positiue depulsion of the crime or guilt whose infection would otherwise haue seised on him through conniuence or neutrality Let the Romanist therefore be as way ward as he list or take iustification in what sence he pleaseth that euery sonne of Adam is by nature the sonne of wrath destitute of the glory of God and liable to the sentence of condemnation he neither doth nor can denie that euery sonne of wrath must by his Almighty Iudge be absolued from the sentence of death before he can be admitted vnto life eternall he must vpon the same necessity grant The point then in which will he nill he we must ioine issue is What should be the true immediate and next cause of this finall absolution ought within vs or somewhat without vs By the immediate and next cause wee vnderstand such a cause as is necessarily accompanied by this effect and without whose participation this effect neither doth nor can befall any such a cause as whosoeuer is partaker of is by participation of it foorthwith absolued such a cause as who so can probably hope to be partaker of may vpon the same degrees of probability hope for finall absolution Such a cause as who so doubts or feares least he shall neuer be partaker of in this life must vpon the same tearmes doubt or dispaire of his absolution or saluation We denie he affirmes righteousnesse inherent to be such an absolute cause as hath beene notified of absolution or remission of sinnes of iustification howsoeuer taken Here it will not be amisse to aduise the Reader of a schoole-tricke which one that comes fresh from the arts would easily â—e use though put vpon some graue Diuines by the Romanist The question saith Bellarmine should be proposed not as Chenitius doth of the cause for which seeing that implies the efficient but of the cause by which we are iustified or absolued that is of the formall cause of iustification or absolution CHRISTS righteousnes they grant to be the efficient or meritorious cause for which not the formall by which our sinne are remitted or we iust fied They are indeed bound to assigne a formall cause by which we are truely iust because they hold vs formally iust in the sight of God and seeing they teach remission of sinnes to consist in the extirpation or expulsion of them they may in congruitie affirme that sinne is formally at least immediately remitted by habituall grace or righteousnesse inherent and remitted by CHRIST onely as the efficient cause which meriteth this measure of grace in the same forme of speech that the schooles tell vs that cold is expelled out of the water by the fire as by the efficient but formally or immediatly by the heat which the fire produceth in the water Although perhaps it may be a question whether the expulsion of cold out of the water or of sinne out of our bodies consonantly to their doctrine can haue any proper formall cause or onely an efficient by resultance but to demaund of vs what is the formall
should be idle but so he is not saith Bellarmine First because he alwayes ministers strength and grace by which wee doe good works Secondly hee purgeth our daily and lighter sinnes and his blood cleanseth vs from all sinnes Or if through transgression of the law we fall away from our state of righteousnes he neuer thelesse is stil the propitiation for our sins and reconciles vs not only seuen times but seueÌ„ty times seuen times to his father if conuerted by his grace we addresse our selues to serious repentance Therfore we make not CHRIST an idle mediatour in saying the Law may be fulfilled but our aduersaries truly make his benefits vneffectuall when they teach that the excellency of his obedience could not effect that the iustification which is by the Law should bee fulfilled in vs. Whatsoeuer he thought it was safest for him to professe as hee hath written because the Trent Fathers for conclusion of that session accurse all that should say their resolutions in this point did rather disparage then set foorth the excellencie of CHRISTS sacrifice or the true woorth of his merits But the more mercifull Bellarmine makes his God the readier to forgiue our frequent trespasses the greater stil is their former mockery seeing euery time they repeat that petition they implicitely yet necessarily include the appurtenances Lord make vs such as wee shall not need of thy forgiuenesse The excesse of diuine Maiesty in respect of princely dignity presupposed their mockery of God in suing for restauration of grace after relapses into mortall sinne may for the quality be resembled by imagination of some great fauourite in the Court after many bountifull rewards for little or no seruice falling to rob or steale and lastly crauing pardon in these or like tearmes I haue grieuously offended against your Crowne and dignity but by your wonted grace I beseech you bestow as good preferment on me as before I had and amends shall quickly bee made for all the wrongs I haue done vnto my fellow subiects you shall not finde matter of death in me againe so long as your bounty towards me lasts that I shall not commit some petty sinnes of wantonnesse quarrelling drinking swearing I hope your highnesse will not expect for these are not against your Law but besides it The insolency of this imagination in a malefactour could an earthly Prince knowe the heart whence it issued would make his former offence in it self and course of common iustice meritorious of death altogether vncapable of mercy otherwise easie to haue beene obtained And is it either lesse exclusiue from Gods fauour or more prouocatiue of his seuerity to beg such grace at his hands as shall wipe out all former reckonings where with he could charge vs or hauing promised sincere obedience to the Law to elude the Lawgiuer with that distinction without which Bellarmine thinkes our Writers arguments to proue the fulfilling of the Law impossible can hardly be answered They saith he which grant as Vega doth veniall sinnes to be against the Law are enforced to hold that to keepe the Law is onely possible in as much as onely the greater part of it may bee kept whence the denomination is indefinitely attributed to the whole But what can they say to that of Iames. Hee that keepeth the whole Law and offendeth in one point is guilty of all The solide answere therefore in his iudgement is that veniall sinnes without which we doe not liue are not sinnes simply but imperfectly and in a sort neither are they against the Law but besides the Law Such as first did apply this distinction to that purpose for which the moderne Romanist now misuseth it might perhaps be in part excused by the barbarousnesse of the times wherein they liued and their ignorance in Scriptures But wee haue cause to feare that Bellarmines generall skill and knowledge in them vvas punished by GOD vvith particular grosse and palpable ignorance or blindnesse rather in thinking this quiâ—ke of wit should glue together such Oracles of the Apostles as without it would mightily iarre and start asunder As that of Iames late cited He that offends in one mortally is guilty of all and this other In many things we al offend 1. venially or these two of S. Iohn He that is borne of God sinneth not If we say we haue no sin we deceiue our selues So doubtlesse they do and mightily mistake both these great Apostles meaning that thinke any in this should be so righteous as not to stand in neede of Gods fauour for absolution from sins committed against his Law but of their meaning in the Chapter following 9. These discussions may informe the Reader that Bellarmines conclusion of this controuersie wherein hee may seeme vnto the vnobseruant to attribute somewhat to Gods mercies in the businesse of iustification after grace infused was but like the first inuitation of an Italian onely for fashion sake For if his authority could haue moued any of his profession after fulnesse of grace to haue tasted the louing kindnesse of the Lord he could not be ignorant that the Trent Councell had shut the doore vpon them It is the safest way saith he * to put our whole trust in Gods mercies VVhy so because there is no trust or confidence to be put in our owne good workes or fruits of grace No rather because it is more easie to grow proud of our deeds then to be assured of our sincerity in doing them But if neither safe it be to trust in them nor by his doctrine to any purpose without them to trust in Gods mercies hee hath left his Romane Catholikes in a miserable case VVhat is it then they can hope or desire Gods mercies should doe for them To remit their sinnes How By not imputing them this is all they can condemne in vs. VVhat then to set heauen open vnto them without remission of sinnes or iustification This is more then can be laid to any heritickes charge none euer liued but granted iustification to bee a necessary gate through which all that haue sinned must enter into heauen It remaines then the onely ground of all hope or trust a Romanist can haue of any good from Gods mercies must be his precedent perswasion or beliefe of absolute and perfect righteousnesse either now inhabiting his soule or hereafter to be obtayned That is hee must trust God one time or other will be so mercifull to him as he shall not stand in neede of his mercie at the houre of death 10. He that wold clearly conuince the Romish church or her childreÌ„ of a capitall crime vsually obiected by our writers shold begin w th the vertual intentioÌ„ of the priest by rigid positions of their late writers most necessarily required to the effectual working of the Sacraments for that euidently breedeth doubt whervnto if we adioyne this absolute necessity of compleat habitual grace inherent for remission of sins it openly condemnes the Trent Councell it selfe for nursing
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