But they say therefore of grace because of works Not of works lest any man should boast saith the spirit But of workes and yet a man shall boast in the Lord saith Bellarmine This may seeme to sound well to an ignorant eare to say God hath giuen this to me whereby I am iust but well considered vnder pretence of piety spoiles Christ of his glory Why doth not the Papist as well say he hath giuen me wherewith to redeeme my selfe for by the same wherewith we are iustified wee are redeemed as it is written being iustified by his blood Rom. 5.9 Behold the blood of him that is God and man iustifies vs and that redeemes vs for in vaine had Christ died for vs if by meat and drinke we our selues might haue purchased the Kingdome of God But the matter is farre otherwise for all saith S. August which are iustified by Christ are iust not in themselues but in him That which is Christs because it is his is most perfect that which is ours because ours is weake and vnperfect Iustly doth Hierome deride Câ—esiphon in the like case as we may these merit-mongers O blessed O happy men if that iustice which can be found no where but in heauen may be found with you only vpon earth Therefore let them boast of their good works of arrogance and superarrogance let vs in humility take vp that notable speech of Saint Ambrose I will not boast because I am iust but because I am redeemed I will not boast because I am voyd of sinne but that my sinnes are forgiuen Contrary boasting for that wee haue nor can finde iust cause in our selues nor warrant from the word we shall leaue to Enagrius Priscillian Iovinian the Messalians Pelagians and the rest of that rout which magnifying their own foolish fancies make the word of God of none effect The humble confession of the poore publican liketh vs well O Lord bee mercifull vnto me a sinner But for the further opening of the difference betweene the Papists and vs and for the more full cleering of our selues from their false accusation of vs you shall vnderstand that the Rhemists haue gathered two princip all conclusions against vs both out of these words of Paul If I haue all faith so that I can remoue mountaines and haue not charity I am nothing 1 Cor. 13. The first is that True faith may bee without loue works The second that Faith alone doth not iustifie without good works To the first we answere them that speech of Paul is nota categoricall proposition but an hypotheticall supposition as if it were possible that faith could bee without workes it were nothing Secondly the faith which Saint Paul here speaketh of is not a iustifyng or a sauing faith but a miraculous faith of which our Sauiour in the Gospell If yee had faith as much as a graine of mustard feed c. This he spake to the beleeuing Apostles and therefore cannot be vnderstood of a sauing faith as also S. Ambrose interpreteth that Text to doe wonders and to cast out Deuils by faith is nothing worth except a man be a follower of God by good conuesation thus he thus we There is a dead faith Iam. 2.20 There is a liuely faith Gal. 2.20 There is a faith of Deuils Iam. 2.19 There is a faith of Gods elect Tit. 1.1 There is an enduring faith Iohn 3.15 There is a perishing faith Luke 8.13 There is a faith which the world destroyeth 2 Tim. 2.18 There is a faith which destroyeth the world I Iohn 5.4 There is a faith whereby we beleeue a God Iam. 2.19 There is a faith whereby we beleeue in God Ioh. 14.1 According to the differences of faith in scripture there is a faith without workes and a faith with workes hence Diuines haue a fourefold consideration of faith as it is historicall miraculous temporarie iustifying Three of which kinds may be in the reprobate but that other iustifying faith can be in none but Gods eiect whereby we doe not only beleeue a God nor beleeue God only Credere 〈◊〉 Deo Deum in Deum but beleeue in God to which the promise of iustification of saluation is made of this faith once againe if they will heare vs we say it cannot be separated from charity but wheresoeuer it is it bringeth forth good works to the praise and glory of God of this in S. August words we conclude Inseparabilis est bona vita à fide quaper dilectionem operatur imo verò ea ipsa est bona vita in his booke de fide operibus Whereunto accordeth Irenaus lib. 4. cap. 14. to beleeue is to Doe as God will To the second conclusion viz. That faith alone iustifieth not We answere Although faith be not solitaria yet in our iustification it is sola A worthy Diuine of ours hath a worthy saying to this purpose Euen as the eye in regard of being is neuer alone from the head yet in respect of seeing it is alone for it is the eye only that doth see So faith subsisteth not without other graces of God as hope loue c. yet in regard of the act of iustification it is alone without all considered by it selfe To make this plaine we must know that the separating of things is or reall in subiecto the subiect mentall in anime the vnderstanding The first reall separation of faith and charity wee really wholly deny and Bellarmine honestly eleereth Luther Melancthou Chemnitius Calvin and other learned Protestants herein who he confesseth teach good works to be necessary to saluation de iustificat lib. 4. cap. 1. § ac primum confessio c. The second mentall separation which Is negatiue when in the vnderstanding one thing is denied another affirmed Is priuatiue when of things that cannot bee parted yet a man vnderstands one and omits the other Viz. Light and heat cannot be separated in fire yet a man may consider the light and not the heat Briefly negatiuely we doe not separate good works from fayth but priuatiuely we make them not concurring causes but effects and consequents of our iustification our assertion then faith considered without good workes doth iustifie Operasunt via non causa regnandi sayth Bernard and with Aug. Opera non pracedunt iustificandum sed sequuntur iustificatum not goe before but after iustification Euen as our Church speaketh the wheele turneth round Homily of good works nor to the end to be made round but because it is first made round therefore it turneth round so men are sanctified because first iustified not iustified because first sanctified neither is this conclusion ours alone but the Fathers and the Reformed Churches yea of some of the Papists and those also of the greatest Clerks among them as it may appeare viz. If we cast our eies backe to the ancient Doctors they are all for vs in this point Not according to the worth of our workes saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
to beleeue onely saith Nazianzene Faith alone is sufficient saith Hierom. By beleeuing men are iustified saith Augustine and with these consort the rest Epiphanius Chrysostome Primasius and the whole sacred quire of Antiquity although yet wee are not ignorant that the Expurgatory Index of Spaine hath purposelywip't out of Chrysostome Hierom and Cyril most cleare testimonies for iustification by fayth But as Ambrose to the Arrians they haue blot out the letters but the fayth cannot be abolisht those blots condemne them more then the writing Next the Reformed Churches speake the same thing so the Church of England art 12. the Church of Saxony tit de mona obedientia the Confession exhibited to Charles the Fifth and explaned at Wormes anno 1540. Luther com ad Galat. cap. 5. vers 6. Melancthon loc com and Catechis Ieweâ— in Apolog. Caluin in Instit Chenonitius in Examinat Trident. Conc. Zanchius and all others in their Commentaries Lastly that their owne Rabbies haue so taught is easie to shew Cassander consultat de iustificat sayth That which is affirmed that men cannot be iustified before God by their strength merit or workes but that they are freely iustified by fayth was alwayes allowed and receiued in the Church of God and is at this day approued by all Ecclesiasticall writers The great Doctor of the Schooles The. Aquinas in Gallat Iacob 2 attributes iustification to works not as iustification is taken for an infusion of grace but as it is taken for an exercise manifestation and consummation of iustice So Caietan in Comment in Rom. 6. Behold the merit behold the righteousnesse whose wages is eternall life but to vs in respect of Iesus Christ it is a free gift What could either Luther or Calvin or any Protestant speake more plainly Lastly Arias Montanus a learned author how euer according to his time faulty in opinion in many things It followes saith he that faith is imputed for righteousnesse to him that works not in the law and that according to the purpose of the grace of God It is therefore a true conclusion that faith alone iustifieth as hath beene proued And secondly a loud lie a lewd slander Bellarmine himselfe being witnesse that our Gospell is carnall and the high way to Epicurisme So that we say with August nemo legem ita intelligis sed qui non intelligit no man so vnderstandeth the doctrine of our Church but he that wants vnderstanding We say that good works must make faith fat and without holinesse no man shall see God Luther but as for meritorious butchering of Kings vncleane chastity drunken fasts vncharitable charity selling of heauen to the rich and sending the poore to purgatory for want of money we are content if they will that they appropriate these to themselues We desire to be iustified by faith without any consideration had in the very matter to good works yet in all duties of religion and honesty dare iustifie our selues in comparison of them vnto the whole world though hereby we doe not iustifie our selues before God and will euermore labour to expresse our true faith of trusting in God by the deeds of mercy in doing of good Vse 2 A second vse hereof teacheth all men those whom God hath ioyned together no man may put asunder except withall he seuer himselfe from God a liuely faith must euer be accompanied with good works these two like our armes must embrace each other or like the two Cherubims must ioyntly looke to one mercy seat which is Christ We read in Nehemiah that the children of Israel being hindred from the reedifiing of Hierusalem by Sanballet the Horonite and by Tobiah the Ammonite laboured in the worke holding a sword in the one hand and a Trowell in the other So must all Gods Israell doe for that they haue many Horonites and Ammonites bodily and ghostly opposers of them they must hold the sword of faith fast in the one hand wherewith if need require they may bee able to resist all gainsayers and quit themselues like men and a Trowell in the other wherewith they may build laying vpon the foundation of faith the faire and comely buildings of good works that their light may bee seene by the good works of their hands and God which is in heauen may be glorified Thy Commandement O Lord saith Dauid is exceeding broad so is this Commandement of Doing good for as all learned Interpreters obserue this precept of Doing good comprehendeth and containeth in it all duties of the first table concerning piety toward God and all the rest of the duties of the second table touching charity toward our neighbours Neither is it any way a needlesse obseruation or vnprofitable that the works of the second table doe not only concerne our neighbors for although outwardly they be done to men and immediately as the proper obiect of them yet indeed they are done also to God and he is said more to delight in them then in all burnt sacrifice for if wee feed our brethren cloath the naked visit the sicke or any way be Doing good God taketh these things as done to himselse Hence it is that when any prescription is made in Scripture to men what they must doe vsually the workes of the second table are appointed not that they are better or to bee preferred before the works of the first table but for that they are the true bewrayers of them for euery hypocrite will say hee loueth God feareth God trusteth in God and the like because these are secret duties in the heart and of man cannot be iudged but looke how he liueth toward men and it may be soone seene that failing in the duties of the second table towards men the duties of the first table which he boasteth of in truth are not in him for if they were they would bring forth the other as it written Hee that saith he loueth God whom he neuer saw and hateth his brother whom he hath seene is a lyer 1 Iohn 4. This also as some obserue occasioned that question of the Prophet Psal 15.1 Lord who shall dwell in thy Tabernacle or who shall rest vpon thy holy hill to which question the Lord maketh this answere hee that leadeth an vncorrupt life plainely to be seene in his eschewing euill and Doing good as it followeth at large in that place All are not Israel that are of Israel all that liue within the pale of the visible Church are not of the Church According to that of Saint Hierome vpon that place multâ— sunt corporae quinon sunt side And of Turrecrematus multâ— sunt nomine qui non sunt numine many are shuffled among corne lewes outwardly but not inwardly deceiuing others often and most of all and worst of all themselues with a bare profession of Religion and an opinion without the practise of piety But we beloued are to know that the dwelling in the Tabernacle of the Church professing of the word frequenting the place of worship
letters of the Crosse-row Aleph doctrina Beth domus Gimel sapientia c. What seeke we further Heer is true wisedome to be found Nay not onely methodicall but musicall not onely for information but also for consolation wherefore in the words of a Prophet Comfort ye comfort ye my people and ô yee people be ye comforted In this consolatory cordiall of comfort then for so wee may well call this diuine dittie one of the sweete songs of Sion we may obserue foure parts 1. a proposition 2. a confirmation 3. an amplification 4. a conclusion The Prophet Dauid continually exercised with the crosse and tossed with trouble most diuinely fortifieth the mindes of all Gods children against any wicked assaults especiallie against the scandall of the crosse Namelie that no man from the outward affluence of all things the concurrence of all outward blessings all pompe plentie prosperitie to the hearts desire in the greatest measure whatsoeuer beholding this as the most doe onely with the carnall eye of the body bee so voyd of diuine iudgement to draw this argument Because high among men ergo high in the fauour of God Whereas Solomon telleth vs time and chance falleth alike to all and our Sauiour that God causeth the Sunne to shine on the iust and vniust Such an argument then were absurd in Gods schoole not grounded aright according to the rules of holy writ On the other side because the Church of God represented in euery child of God is like Noahs Arke on the waues of the world tossed to and fro with contrary winds and waues sometimes in Shiloh sometimes in Keriath-iearim sometimes amongst the Philistines disstressed oppressed destitute not hauing like Noahs Doue where to rest the sole of his foot till hee land on Ararat the holy hill of heauen If any one therefore looking only through the windowes of nature should from carnall reason hence conclude Because this man is in misery exposed to trouble and calamity ergo despised and reiected of God This were as vncharitable as miserable for the holy Ghost hath in this place and in many more teacheth vs to conclude otherwise For all that will liue godly in Christ Iesus must suffer persecution To bee exercised with the crosse is a good argument of one of his followers which by the crosse went vnto his crowne for those that suffer with him nay for him shall also reigne with him marke this argument if none but such what shall become of the iolly jinglers of the time Solomon hath taught vs to conclude of them and their happinesse to bee only the cracking of thornes vnder the pot only a blast But Dauid the father because more acquainted with the crosse therefore is much more copious in this case as not to instance more among many is largely for information and consolation set downe in this Psalme particularly they shall be cut downe like the grasse and wither vers 2. they shall be cut off verse 9. yet a little while and the wicked shall not be verse 10. the Lord shall laugh at him his day is comming verse 13. their sword shall enter into their owne heart verse 15. they shall perish and be as the fat of Lambes into smoke they shall consume away verse 20. Yet all this while the wicked is in great power and spreading himselfe like a Bay tree verse 35. And particularly touching the godly for consolation Thou shalt dwell in the land and be fed verse 3. hee shall giue thee the desires of thy heart verse 4. hee shall bring it to passe verse 5. he shall bring forth thy righteousnesse as the light and thy iudgement as the noone-day verse 6. thou shalt inherit the earth verse 11. in the day of famine they shall be satisfied verse 19. the Lord vpholdeth him with his hand verse 24. hee shall helpe them and deliuer them from the wicked verse 40. marke the perfect man and behold the vpright for the end of that is peace verse 37. Yet notwithstanding all this the iust and vpright man is in many troubles so that this which Dauid here affirmeth of the state of either in the iudgement of flesh and blood is a meere Paradox and in naturall reason incomprehensible but those things which are impossible with men are possible with God and spirituall things are spiritually discerned wherefore Trust in the Lord and be doing good so dwell in the land and verily thou shalt be fed In this Text we are to obserue 2 parts 1 a precept trust in the Lord. 2 a promise to dwell in the land and be fed Touching the precept it hath reference 1 to God 2 to man 1 To God trust thou in the Lord for matter of piety 2 To man and be doing good for matter of charity Faith and good workes are inseparably vnited as the soule and the body yet in their order first faith for trust in the Lord secondly good works be doing good whom God hath then thus ioyned together let no man put asunder Now as when man and wife like faithfull yoak-fellowes and like the words of my Text walke orderly together aequis passibus a happy issue attendeth on their trauell So if our faith be grounded on God in the first place and from hence we be enabled in the second place to doe good then a long Catalogue of many glorious blessings waiteth on vs to crowne vs and those are either externall to dwell in the land to be fed internall to haue the desires of his heart v. 4. to haue abundance of peace v. 11. eternall to dwell for euermore verse 27. and 29. Whence we see that those which haue the Lord for their master haue the most profitable seruice in the world to whom the promise of this life and so respecting the body and the soule in the inchoation of grace and that which is to come and so respecting body and soule in the consummation of glory most properly belongeth for be saith dwell in the land thou shalt be fed a constant promise of him whose word is yea and amen Touching this Text then it may be sayd that it comprehendeth the Law and the Gospell in which wee haue the first and second table the summe of the Law and the Prophets viz. to loue God aboue all which we cannot doe if we trust not in him To loue our neighbour as our selues which we cannot doe neither if we be not doing good So that the grace of God like the Sonne in his glory appeareth in our Text to teach vs to deny all vngolinesss to liue religiously by trusting in the Lord righteously by doing good to our selues and others and soberly by waiting on the Lord dwelling in the land and being fed In the words what obscurity onely the last dwell in the land and thou shalt be fed challenge at my hands a further interpretation our letter not so well bearing and therefore not so neerely answering the originall of which when I come vnto the promise I For
the saying Lord Lord a bare externall profession of our faith and outward Communion with the Church is not sufficient vnto saluation except wee lead an vncorrupt life correspondent to the same doing that which is right and good and speaking truth from our heart It is not sufficient to rely vpon the Churches outside as the Papists doe vpon the succession of Roman Bishops vpon the multitude of Roman Catholicks vpon the power and pompe of the Roman Synagogue crying with the Iewes of old templum Domini the temple of the Lord the temple of the Lord. It is not enough with the carnall and carelesse Gospeller to place all Religion in the formall obseruation of all outward seruice and ceremonies for a verball Christian only is a reall Atheist according to that of S. Paul In word they professe to know God but in their workes they denie him we must take heed that wee bee not Christians in lip and not in life making as holy Martyr Bradsord sayd a maske of Religion or rather a very vizard with eyes and mouth and nose fairely painted and proportioned to all pretences and purposes but if we be indeed the children of God we must in true sincerity of heart be Doing of good The Kings daughter is all glorious within and also without within as hauing a cleere conscience and truth in the inward affections a cleane heart and a new spirit without as hauing on for a garment a vesture of gold wrought about with diuers colours shee is cloathed with righteousnes as with a garment and hath it wrought most gloriously with the deeds of mercy which as a checker worke of diuers colours embroidered with the pure silken twist of a helpfull and vpright conuersation garnish her holy profession The Doing of good is the certificate of a Christian the character of a mans faith making his calling and election sure And Although it may be obiected that a hypocrite may seem iust in Doing good and yet bee abominable before God not doing that which is good for righteousnesse sake facto pius sceleratus coâ—em as the Poet pithily spake Wee behold the man not the minde the worke not the will the fact not the faith the action not the end yet the iudgement of charity belongs properly to men but the iudgement of certainty to God From whence wee must labour in our wel doing not so much to approue our selues to men as to God who seeth our hearts And that we may not be negligent nor flouthfull heerin and thinke that because our workes iustifie vs not and God seeth wee loue him well although wee doe little good on earth to encourage vs to well doing on the one side and to preuent such conceits on the other the holy Ghost in Psa 24.3 4. in Esay 33 15. in Psa 15. and many places describes a sound member of the Church rather by workes then faith and of all the fruits of fayth almost innumerable make choice of those that concerne our neighbour in all which saith is yet presupposed according to the Apostolicall axiome whatsoeuer is not of saith is sinne fides est operum fomes as Paulinus spake and as our Church the nest of good workes for bee our birds neuer so fayre and our leaues neuer so fresh and greene all are but lost if they be not brought forth in a true beleefe for admit a man were as iust as Aristides in his gouernment as true of his word as Pomponius as louing and kinde to his countrey as Curtius at Rome Mecaenas at Thebes Codrus at Athens who exposed themselues to voluntary death for their neighbours and countries sake yet if these workes proceed not from a heart purged by faith no happinesse can follow this Doing of good no true peace to the conscience nor eternall rest to the soule for without faith it is impossible to please God Yet when these are conceiued and brought forth in faith the Lord as it is sayd of Abel and his offring hath respect to both the worke it selfe Gen. 4.4 and him that wrought it and as it is said of Noahs sacrifice the Lord smelleth a sweet sauor of rest and is well pleased with them Gen. 8.2 Heb. 13.16 A man may deceiue himselfe and others with a fained profession of faith an inward and hidden grace therefore the holy spirit will haue euery mans fayth to be tried and known by his fruits By their fruites yee shall know them Doe men gather grapes of thornes or figges of thistles And howsoeuer eternall life be promised to sayth and eternall damnation be threatned to infidelity yet the sentence of saluation and of damnation shall be pronounced according to workes as the clearest euidence of both Matt. 25.34 but with the Apostle I will shew you yet a more excellent way This precept then of Doing good is of large extent in that it concerneth all duties and all degrees of men not only in common as we are men and so bound vnto that ius gentium to render euery man his due but in particular in our seuerall vocations and callings to expresse our fayth by Doing of good as wee are Magistrates or Ministers Masters or Seruants in what estate degree or condition of life it hath pleased God to place vs. For know ye all that not onely those generall duties of Christianity as the hearing of the word c. are required wherein if we fayle all the world can witnesse against vs and euery one quasi digito will point at vs and crie open shame of vs not onely these I say are carefully to be performed but moreouer the particular offices whereunto we are called for the propagation of Religion and piety or the preseruation of order iustice and equity in the Church or Common wealth and our priuate familie are seriously to be attended and executed Hoc agire in the sacrifice of the heathen gods was a precept much vsed and obserued how much more in the seruices of the God of heauen should the said precept Doe yee this that is intend and apply all the faculties of your minde to the doing of it be kept inviolable What other thing doth the Apostle insinuate when he saith He endeauored to haue alwaies a cleere conscience toward God and men but this point in hand That there ought to be a concurrence of our holy carriage towards God and vpright demeanor towards men Requisite it is saith Chry. ut rovereÌ„ter se quis habeat ad divina landabiliter coÌ„uersetur cum hominib that euery good Christian should serue God reuerently with hearty deuotion and man righteously with a ready minde and a liberall disposition Men are to be regarded in the way of right and equity propter famam God is to be reuerenced in the way of Religion and piety propter conscientiam Holinesse and righteousnesse are the meane parts of Gods image in man Ephes 4. Neither can wee be assurd that we are regenerated vnlesse we finde in our selues a marriage