pray we doe not perswade them they shall merit eternall life by prayer neither doe we wish them to rest in the duty done but wholly upon the merits of Christ Neither do we thinke that Christ doth infuse his (s) Nec ita intelligendum est quod Christus infundat meritum suum nostrae orationi ut ipsa sit placatio coelestis irae expiatio pro peccatis sed quia exerit sese per preces intuetur promissiones Dei quibus roboratur confirmatur apprehendir Christum propter quem solum Deus nobis in vocantibus est propitius quia Deus invenir in nobis Christum per fidem ideo in nos ipsum invocantes essundit omne genus beneficiorum non propter invocationis meritum sed propter Christi meritum Gerbard locor tom 3. Col. mihi 368. merit into our prayer that it should become the pacification of the wrath of God or an expiation for our sinnes but because faith doth manifest it selfe by prayer doth behold the promises of God with which it is strengthened and confirmed and it doth apprehend Christ for whose sake alone God is mercifull to us when we call upon him And because God findes Christ in us by Faith therefore when we pray to him he doth bestow upon us every good thing not for the merit of our prayer but for the merit of Christ Let men take heed lest under the colour of Preaching free Grace they doe not turne the grace of God into wantonnesse and give men such a liberty to live as they lust which is indeed the greatest bondage let them take heed lest while they pretend to advance the Kingdome of Christ they doe not overthrow his Kingly Office and plucke as much as in them lyeth the Crowne from off his head If Christ be a King certaine his Subjects must yeeld obedience to him And we his Ministers must preach obedience to them Could not the Apostle distinguish between Law and Gospell and doe we preach popery when in our Sermons we follow the rule of the Apostle Rom. 2.6 7. and tell the people God will render to every man according to his deeds To them who by patient continuance in well-doing seeke for glory and honour immortality eternall life ver 10. Glory honour and peace to every one that worketh The Apostle doth not say God will render to every man for his deeds that so he may exclude merit in regard of our best performances but according to his deeds that so he may extoll free grace That (t) Quod Deus aeterna gloria felicitate eos donare vult qui ex fide bene operati sunt id nihil gratuitae justificationi nostrae derogat justificamur enim gratis fide deinde ex fide bona Deo placentia opera facimus Osian in loc God will bestow glory and eternall life upon those who by faith continue in well-doing that derogates nothing from our free justification and being justified gratis or freely through Faith Then by Faith wee doe good workes pleasing to God Consider these two places first Ephes 2.8 For by grace ye are saved through Faith and that not of your selves it is the gift of God The second place is Colos 1.10 That ye might walke (u) Dignitas haec nostra non pendet ex absoluta nostra persectione sed ex dignatione Dei gratuita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in omne placitum vel obsequium Davenant in loc worthy of the Lord unto all pleasing being fruitfull in every good worke Whereas pag. 22. he wisheth us to look into the most materiall controversies betweene the Papists and us I doe not thinke he is much seene into them for I did heare him peremptorily affirme that the Councell of Trent did hold Bishops (w) Si quis dixerit in Ecclesia Catholica non esse Hierarchiam divina ordinatione instituram quae constat Episcopis Presbyteris Ministris anathema sit Concil Trident. Sess 23. de Sacrament Ordin cap. 4. can 6. Presbyterii gradu superior est dignitas Episcopalis quam quidem excellentiā habent Episcopi non tantum ex Ecclesiastica vel Apostolica traditione seu constitutione aliqua sed ex Jure divino institutione Christi Estius in lib. 4. Sent. dist 24. not to be Jure Divino by divine right being asked what Session and Canon could not tell and afterwards confessed he had not read it in the Councell of Trent and indeed the Councell is cleane contrary in extolling Bishops In the 23. page of his booke he saith There is this day a complaint in our Country that our Sermons are full of contradictions the Multitude observe them and grievously complaine of them and this is not the complaint of unlettered men What a lewd slander is this laid upon all the Ministers And whom doth he bring to proveit The (x) Vulgus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graece usurpatur a Latinis ad significandum ignobiliorem multitudinem quomodo dixit Virgil Saevitque animis ignobile vulgus A volvendo dictum volunt quod stulte huc atque illuc volvatur unde vulgivagus deducitur Et apud Lucanum legimus vulgivagaque vagus venere pro illo qui certae mulieris amore non capitur sed popularem venerem sectaturus Multitude It wonder where this multitude is but grant it were so it is a credit to have such accusers The multitude called the vulgar from volving rowling or tumbling in constant unsettled foolishly carryed about this way and that way with every winde of Doctrine But how comes the Multitude to understand what the word (y) Contradictoria sunt quae affirmationi negationi subjacent Duplex contradictionis genus Simplicis complexae Contradiction meaneth how come they to bee so cloquent how come they by so much Logicke I dare say if they be examined they cannot render the signification of the word whether it be in the praedicaments or post-praedicaments they understand not surely if they did they would not so grossely bely their Ministers The multitude laid many grievous complaints against Paul which they could not prove Act. 25.7 It argues a great deale of indiscretion if not of pride and arrogancy and selfe-conceitednesse for a man to cast such an aspersion to the blasting of so many godly Ministers and the extolling of himselfe especially at a visitation Sermon where he pretended to preach Christ but did altogether preach himselfe as is plaine by his owne expressions If we doe bid the Letany farewell yet for once upon such a speciall occasion as this Let me say from pride vaine glory and hypocrisie good Lord deliver us In the latter end of page 23. and the beginning of the 24. he hath this passage It was Prophesied by Luther that after his time the difference betweene the Law and the Gospell should be neglected Our age hath proved him to bee too true a Prophet for it is a thing not ordinarily observed The fault is the Law
locale sive circumscriptibile e converso vel quia dimensionemeapiens longitudinis altitudinis latitudinis distantiam facirin loco ut corpus vel quia loco definitur determinatur quoniam cum sit alicubi non ubique in venitur Magist lib. 1. dist 37 cap. 6. Tolle spacia locorum corporibus nusquam erunt quia nusquam erunt necerunt Tolle ipsa corpora qualitatibus corporum non erit ubi sint ideo necesse est ut non sint Aug. Tom. 2. Epist 57. col mihi 275. affirmes that it is the property of a body to be so limited and determined to one place that it cannot be in every place but the Papists doe by their reall presence affirme the body of Christ to be omnipresent and thereby doe utterly overthrow his humane nature Take away the spaces or dimensions of places from bodies and then they shall be no where And because they shall be no where they shall not be at all Take away the bodies themselves from the qualities of bodies and there shall be no place where they are And therefore it followes necessarily that they be not at all And thus you see the Papists doe quite take away the foundation We hold Christ as he is set forth to us in the doctrine of the Apostles and Prophets to be the onely foundation Doe not the Papists in making their (b) Concil Trident. Sess 4. Traditionsof equall Authority with Scripture goe about to lay another foundation is not this a wide difference I might instance in other fundamentalls but he doth plainely confute and contradict himselfe when he saith the Papists doe deny Christ comming in the flesh And this is a misfoundation Page 34. He propounds this question I will therefore aske the wise Jesuite how we come to be partakers of Christs Righteousnesse and I am sure I shall have this answer by Sacraments by Penance Faith and other good workes which are a meanes to apply Christ unto us I beleeve he is a man that hath not much troubled himselfe in reading controversies betweene the Papists and us neither hath any insight into the Jesuites If he aske some of the learned Papists how we come to be justified in the sight of God (c) Causa efficiens primaria est honitas miscricordia Dei Bellar. Tom. 4. de Justificat cap. 2. Prima justiria per quam ex impiis reddimur justi non ex merito sed ex misericordia Dei Bellar. de Justif tom 4. lib. 4. cap. 21. Bellarmine will answer that the primary and efficient cause is the goodnesse and mercy of God And according to his distinction of first and second Justification he will tell you that in the first Justification whereby a wicked man becommeth Just in the sight of God it is not from merit but from Gods free mercy And Cardinall (d) Quoniam diximus ad justitiam nos pervenire per fidem justitiam Christi nobis donatuam Inde est quod experimento videmus vitos sanctos qui quanto majus in veritate proficiunt tanto minus hbi placent ac proprerea tanto magis intelligunt se indigere Christo Justitia Christi sibi donata ideoque se relinquunt soli Christo incumbunt Rivet Cathol Orth. tom 2. pag. mihi 243. vide plura ibid. Contarenus saith we are justified by Faith and that the righteousnesse of Christ given unto us whereby we are inserted into Christ and have put on Christ is that certaine solid foundation upon which wee must stay our selves and beleeve that for that alone wee are justified before God that is to be accounted just and to be just and hee doth plainely shew that we are not justified by the workes of Sanctification or by any inherent righteousnesse in our selves but by the righteousnesse of Christ freely given and communicated unto us Thus this Papist telleth us that we are made partakers of Christs Righteousnesse not by penance or any workes of ours but from the free gift of God That of wicked men we are made just in the sight of God is by being made partakers of Christs righteousnesse now whereas he saith Page 34. That the Jesuite will say by Sacraments penance faith and other good workes we are made partakers of Christs Righteousnesse and that they are a meanes to apply Christ unto us The Papists will deny this to his face Bellarmin upon Romans cap. 4 5. where the Apostle makes it plaine That we are not justified by workes saith Paul (e) Paulus ad Râ—m 4. dicit non ex operibus justiheari c. Nos igntur diâ—mus Paulum loqui de prima justificatione qua homo ex impio fir justus ideo recte Pauluâ— dicere hominem justificari sine operibus Quemadmodum enim nemo po est opere suo seips procreate aut a morte revocare procreatus autem vel a morte revocatus ipse se comedendo bibendo nutrit auget sic etiam homo per peccatum mortuus non potest merito opetum suotum se justificare Bellarm. de Justif tom 4. lib. 4. cap. 18. col mihi 267. speakes here of the first Justification whereby a man of wicked is made just in the sight of God and therefore Paul saith rightly that a man is justified without workes He useth this illustration As no man is able by his owne worke to procreate himselfe or to recall himselfe from death but being procreated and made alive from the dead then he doth by eating and drinking nourish himselfe and groweth So a man that is dead in sinne cannot by the merit of his owne workes justifie himselfe but after God hath justified him he is able by living well to cherish and increase righteousnesse in himself and of just to become more just which the Papists call the second Justification and so they labour to bring in merit and justification by workes We deny this second justification And concerning the first justification he saith we are made partakers of that righteousnesse not from merit but from the mercy of God The Apostle tells us how wee come to be made partakers of Christs Righteousnesse Rom. 3.24 Being justified freely by his grace through the redemption that is in Jesus Christ Aske the Councell of Trent (f) Cum vero Apostolus dicir hominiâ—m justificari perhdem gratis ea verba in eo sensu intelligenda sunt quem perpetuus Ecclesiae Carholicae consensus tenuit expressit ut scilicer ignitur per fidem justincari dicamur qua fides est humanâ— salntis initium fundamentum radix omnis justineationis line qua impâ—ssibile est placere Deo ad filiorum ejus confortium pervenire gratis autem justificari ideâ—â— dâ—â—auaut quia nihil comm quae justificationem pracedunt five â—des sive opera ipsam justification Sâ—tatiam promeretur si enim gratia est jam non eâ— opeâ—â—bus alioquin ut idem Apostolus inquâ—â— pratia jam non
est gratia Concil Trildent Sess 〈…〉 8. and they will tell you in their exposition upon this place that we are justified that is to say made partaker of Christs Righteousnesse freely because none of those things which precede or goe before justification whether faith or workes doe deserve or merit the grace of justification according as the Apostle saith If by grace then it is no more of workes otherwise grace is no more grace Rom. 11.6 Againe aske Cardinall (g) Gratiam appel at Dei donum nobis gratuitum quod nos nullis nostris meritis nulla nostra virtute justos facit Tolet. com in loc Tolet who was a wise Jesuite and he will answer that when the Apostle saith We are justified freely by his grace he calleth grace the free gift of God given to us And that God doth make us just without any of our owne merits without any excellency in us Aske (h) Quod sequitur per gratiam ipsius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 additum est ac si dica gratis id est per gratiam ipsius nam sensus est homines peccatores justificari absque ullo suorum operum merito persolam gratuitam Dei bonitatem Estius com in loc Estius the learned Jesuite and he will answer that when the Apostle saith We are justified freely by his grace his meaning is that sinfull men are justified without any merit of their owne workes by the alone free grace of God And (i) Nunc satis sit dicere hic agi de prima justificatione per quam ex injusto hamo fit justus quaeque non fit merito bonorum operum heminis Pererius in cap. 3. ad Rom. Disput 13. Pererius the Jesuite upon this place of the Apostle saith that it doth concerne the first Justification by which of unjust a man is made just which is not done by the merit of the good workes of man I go not about to justifie the Papists but to shew you how this Pamphletour doth out of ignorance in this particular falsely charge them Whereas he speakes so confidently pag. 34. at the latter end in these words And I know you are not ignorant that there is no small difference betweene the Protestants themselves How we come to be made partakers of Christs Righteousnesse He should have done well to have shewed wherein they differ and not to make a fault where he can find none to make way for his false accusation he goes on I appeale to your Judgements he meanes his owne judgement in his mis-informed hearers How they differ from Papists who say that Christs righteousnesse is made ours before God by faith and true repentance which is by them defined to be a sorrow for sinne and amendment of life as though our Protestant Divines should make faith and repentance joyned together to be the materiall and meritorious cause of our justification before God It is a wonder a man should dare to be so impudent to invent such a false slander against our Church he shewes himselfe to be a man little read in Protestant writers and lesse conversant with our Protestant Divines I dare say he cannot name one It will appeare by the Articles of Religion which we Protestants here in England are bound to reade when we come to any Church living to be possessed of it and subscribe to with an acknowledgement of our full consent and approbation to and of them that the Protestants hold the cleane contrary I will here set downe the very words of the (k) In the 39. Article Article for that purpose And they are these We are accounted righteous before God onely for the merit of our Lord and Saviour Jesus Christ by faith and not for our owne workes or deservings Wherefore that we are justified by faith onely is a most wholesome Doctrine and very full of comfort Now I appeale to the Judgement of those that can but read English and are able to understand it whether he hath not deeply wronged the Protestants and shewed himselfe ignorant in a fundamentall point of our Religion He would if any will be so simple as to beleeve him make us worse then some Papists (l) Firma sana doctrina est per sidem vivaÌ„ estâ—acem juâ—â—â—cati peccatotem vocaâ—â—â—â— autem sideâ—◠〈◊〉 motum pâ—â—â—us lanâ—ti quo vere paenitentes veleâ—â— vitae criguntur aâ—l Eeâ— vere apprehendunt miseri ordiam in Christo promisâ—un ut jam vere sentianâ— quod remissionem peccatorâ— reconciliati onem propter meritum Christi gratuita Dei bonita eaccâ—perunt clamant Abba Pater Cassand Consult Art 4. who hold it to be true and sound Doctrine that sinners are justified by a true and lively faith whereby they apprehend the mercy of God promised in Christ and are sensible that of Gods free bounty and goodnesse they have received remission of their sinnes and Reconciliation for the merit of Christ and doe crye Abba Father What Protestant ever joyned faith and repentance together in point of Justification before God we say faith onely doth justifie in the sight of God in opposition to workes yet this faith is not without an inward change of the heart and true repentance we must distinguish betweene the formall (m) Fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scrmalis distinguenda est ab ejus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effectiva mortihcare carnem testistere concupiscentiis catnis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei non formalis sed effectiva formalia autem hdej justincanris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est aprpehendere meritum Christi ad justitiam corma Deo subsistentem Gerhard Disp Theof part 2. disp 3. pag. mihi 319. Energy or efficacie of faith and the effective faith doth not justifie so farre forth as it doth mortifie the flesh in us and bring forth the fruits of good workes but as it doth imbrace the promise offered in the Gospell concerning the free remission of sinnes through Christ or which is all one because that by faith the Righteousnesse of Christ is imputed unto us Every childe that hath learned his Catechisme will and is able to contradict him in this divised falsehood against the Protestants Whereas he saith Repentance is by the Protestants defined to be a sorrow for sinne I passe it by till I come to speake of that Subject Pag. 35. He frames an argument thus That which makes Christs Righteousnesse ours in the fight of God may be said truely to justifie us before God or at least to concurre actively to our justification but faith and sorrow for sinne with amendment of life make Christs righteousnesse ours in the sight of God Therefore fearefull will be the conclusion faith and sorrow for sinne with amendment of life concurre actively to our justification It must needs be fearefull for him thus lewdly to accuse the Protestants Oh horrid malice Doe but view his Argument well and see whether this be a Protestant Doctrine That faith and sorrow for
sinne with amendment of life make Christs Righteousnesse ours in the sight of God according as he layes it downe in his fearefull conclusion We say that we are justified in the sight of God by (n) Non tantum fidem justificare sed etiam solam justificare neque admittere in cam societatem ullam aliam virtutem ulla opera quaecunque sint quocunque censeantur nomine quocunque comprehendantur genere id est non spe non charitate non poenitentia non receptione Sacramentorum non castitate non justitia non pietatte sua quenquam posse justificari sed tantum fide Chamier Paustrat Cathol Tom. 3. de Justific lib. 22. cap. 1 fol. mihi 923. 17. faith alone without the workes of the Law and so we are made partakers of Christs righteousnesse and that becomes ours in the sight of God Gal. 2.16 Knowing that a man is not justified by the workes of the Law but by the faith of Jesus Christ c. We hold that Faith doth justifie alone and doth not admit into its society any other vertue any other worke whatsoever neither can any man be justified by his hope charity Repentance receiving the Sacraments chastity righteousnesse piety but onely by Faith True faith absolutely considered cannot be separated from workes it is not without charity and repentance but considered relatively in its relation it justifieth without workes So that although true Faith cannot be without good workes as Saint James saith Faith without workes is dead nor good workes rightly considered cannot be without faith yet in regard of justification they are manifestly in opposition the one against the other And such is the nature of opposites that they cannot stand together if one be laid downe the other of necessity must be taken away Lay this downe for a ground that we are justified by Faith then justification by workes must needes be denyed We cannot conceive any moment of time wherein Justifying Faith is without good workes in regard of their (o) Particula sola removet opera non ab actu praesâ—nâ—iae sed a communicatione efficientiae hoc est non ut adesse fidei justificatis sed fidei in aâ—â—â— justificationâ— â—o opâ—â—aâ—i nâ—gâ—â— tur Geâ—hard locor tâ—m 3. de Justiâ— Seâ—t 6 fol. mihi 607. presence but they doe not communicate or doe any thing neither have they any hand in Justifying of a sinner in the sight of God but are onely standers by And thus we deny that sorrow for sinne with amendment of life justifie us before God neither doe we joyne them with fâ—â—h in point of justification of a sinner in the sight of God let â—â—m but name any one Protestant Wâ—â—er or any Divine in all 〈◊〉 Country that is guilty of that which he here layeth to thâ—â— charge I perswade my selfe he cannot To taxe the Protestants with a thing contrary to their Doctrine which they openly professe and have with their owne hand subscribed to he sheweth himselfe most injurious and unchristian When he preached his Sermon his aime was to blemish the Ministers and now he hath done it in Print but let him produce any man if he can That he may recant his false Doctrine if he have delivered it and be brought to the knowledge of the truth or if not that he may recant his false aspersion and be taught hereafter to speake the truth Whereas in his conclusion he saith Faith and sorrow for sinne with amendment of life justifie us before God or at least concurre actively to our justification Oh fearefull conclusion in regard of the false inventour The Protestants conclude no such thing They hold that faith it selfe alone justifyeth onely passively as it receiveth (p) Propterea in stam controversiae dictum fidem justificare non quatenus opus est five per se sed relative id est quatenus siguificat applicationem justitiae Christi id est non nostrae sed alienae Chamier Tom 3. de fide Justif lib. 22. cap. 11. fol. 957. Christ not actively in respect of the worke and merit thereof For we are justified by the Righteousnesse of God which is by Faith of Jesus Christ Rom. 3.22 but the Act and worke of Faith is a part of mans Righteousnesse not of Gods therefore so faith (q) Quatenus fides est opus pars quaedam inhaerentis renovationis River Catholic Orthod Tom. 2. fol. 260. Non privamus cam bonis operibus sed duntaxat excludimus bona opera a causis efficientibus justificationis bona opera non praecedunt justificandum sed sequuntur justificatum Polanus Syntagm fol. mihi 456. justifyeth not but as it apprehendeth the righteousnesse of God in Christ faith whereby we are justifyed is to be considered partly as it is passive partly as it is active It is passive in apprehending the promises of God in Christ and applying Christ with all his benefits in which respect faith onely justifyeth It is also active in bringing forth good fruites and quickning of us unto every good worke but so it justifyeth not faith then is inseparably joyned with hope and love and necessarily yeeldeth in us good fruites but none of all these doe concurre with Faith in the Act of Justification but it is the office onely of Faith to apply unto us the Righteousnesse of Christ whereby onely we are made righteous before God So that you see we doe hold that faith it selfe doth not concurre actively to our justification much lesse then sorrow for sinne and amendment of life Faith is considered sometime as a quality and gift of God inherent in us but hitherto and in this respect it justifieth not but as it is in the predicament of Relation because it apprehends Christ in the Gospel If it be objected that apprehension is an action Faith therefore to be a worke It is answered that although according to Grammar apprehension is a word active yet in signication it is truely passive For to apprehend is to receive good things offered as the Apostle useth the phrase Phil. 3.12 If I may apprehend that for which also I am apprehended of Christ Jesus Faith receives those good things offered in the Gospell (r) Fides non exhibet aliquid Deo sicut charitas sed accipit oblata in Evangeliobona patitur sibi benefieri ut loquitur Lutherus est velut spiritualis manus quae oblatum thesaurum recipit Gerhard tom 3. locor col mihi 650. Gerhard speaking in Luthers words saith Faith suffers it selfe to be well done to and benefited and is the Spirituall hand which receiveth the Treasure offered and so is only passive Page 35. he confesseth some Protestants holy men dâ—e say that Christ is made ours in the sight of God by faith alone Christ being the garment our faith the hand that putteth this garment on Yet sayes he me thinkes that here is Christ set forth upon some Conditions and not so freely given You see he cannot agree with these holy
men as though Christ in the Covenant of grace may not be set forth upon some condition and yet freely given Can a Covenant bemade without any condition is it not against the nature of a Covenant The word Covenant in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strictly taken is a league (s) Pactum est quod intâ—r aliquos convenit nam ut fiat pactum requiritur ut duae voluntates in idem conveniant reciproco consensu Bierlir Magn. Theatr. lib. 14. fol. 1. or agreement made betweene parties that are at variance containing in it a mutuall obligation And the Hebrew word hath the signification of friendly parting and of explaining the conditions of Agreement that a Covenant may be made it is required that two wills doe by a reciprocall consent agree in one and the same thing The Covenant of workes is a league touching the saving of some on condition of their perfect obedience Gal. 3.12 And the Law is not of faith but the man that doth them shall live in them see Levit. 18.5 It is plaine that perfect obedience is the condition of the Covenant of workes The Covenant of Grace is an agreement concerning men to be freely saved through faith in Christ Gal. 3.11 The just shall live by Faith May not Faith be said to be the condition required in this Covenant And is not Christ here set forth upon this condition and yet Christ and the condition too freely given to us of God as is fully made plaine (t) Fides hic consideratur non ut opus quoddam nostrum a Deo in nobis exci atum sed ut instrumentum quo recipimus amplectimur salutem ac gratiam est autem necesse ut accipias salutem ac gratiam si servari velis Itaque fides quatenus est instrumentum recipiens salutem nihil impedit quin salus tota sit gratuita Zanc. in loc qu. 2. Ephes 2.8 For by grace are ye saved through faith and that not of our selves it is the gift of God The Lord resolving to give us Christ doth require at our hands that we should receive him and to this end giveth us faith that we might be enabled thereunto and therefore faith as it is an instrument receiving Christ with all his benefits doth not at all hinder but that Christ is freely given because that in our justification and salvation Faith doth not merit or doe any thing but onely receive Christ Whereas he saith He doth here professe his ignorance and that he cannot conceive how faith should put on Christ apply Christ or make Christ ours in the sight of God I beleeve him but because he hath not as yet had experience of such a worke of grace upon his owne soule must it therefore necessarily follow that no soule else hath had it because the foole hath said in his heart there is no God and he sayes true for in his heart there is no God must it therefore follow that there is no God in any mans heart I professe my selfe saith he to leane unto them that say that Christs righteousnesse is made ours before God by Gods imputation before the act of our faith and therefore necessarily without it By the Act of faith which doth consist in beleeving and receiving Christs righteousnesse imputed we doe not understand the work of faith but the (u) Inhaeremus firmiter oppositioni Apostolicae inter fidem opera Rom. 3.28 inter credere operari Rom. 4.5 inter gratiam opera Rom. 11.6 Joh. 6.29 Fides non vocatur opus nostrum sed opus Dei Gerhard locor tom 3. col miâ—i 650. worke of God for so faith is called not our work but the worke of God Joh. 6.29 This is the worke of God that yee beleeve on him whom he hath sent therefore the Act of beleeving is the worke of God which none of the godly will deny t is plaine by the Apostles words Rom. 12.3 According as God hath dealt every man the measure of faith Musculus upon this place sayes that the act of beleeving is also our worke for it is not sayd here this is the worke of God that he should beleeve but that yee beleeve in him but yet this Act of beleeving this worke of ours as he calls it stands in absolute opposition to justification by workes in the sight of God as is plaine by our Saviours intent in this place wherein he doth labour to confute those who held justification by the workes of the Law He doth not say this is the worke of God that yee should be circumcised purified keepe the Sabbath and observe legall Rites and Ceremomies Neither doth he say these are the workes of God That yee repent that yee feare and love God above all and your neighbour as your selfe not but that these workes are necessary and commanded in Scripture and are the (w) Quae omnia non nisi piorum sunt et in Scripturis magno serio praecipiuntur nisique operante deo in nobis fieti nequeunt Tacitis his omnibus unum tantum fidei opus adducit dicens Hoc est opus dei c. Non quod reliqua pietatis opera non sint opera dei sed quod soli fidâ—iâ— cibus vitae aeternae deputatur Muscul Com. in loc workes of God but to shew that faith alone is required for the justification of a sinner in the sight of God that so hee might plainely overthrow Justification by Workes which they altogether insisted upon and therefore tells them that all their workes though never so holy and good availe nothing in the matter of justification but that they must be justified by faith alone This is the worke of God that yee beleeve on him whom hee hath sent Musculus upon this place to illustrate how this work of faith is Gods worke and our worke hath this comparison As the writing of the child whose hand the Schoole-master doth guide while he is a writing this is called the Boyes worke and his Masters Now consider the Master takes his Pen and placeth it in his hand hee frameth and fashioneth every Letter the boy must not stirre his hand in the writing one jot or tittle but as his master doth stirre and move it T is true the boy hath a hand in the writing but his hand is meerely (x) Passivum opus est ut ita loquar Calvin in loc passive the master doth all To apply this consider faith as a work in regard of justification Calvin upon this place takes that libertie to call it a passive worke and that it is so is plaine John 1.12 But to as many as receiv'd him to them gave hee power to bocome the Sonnes of God even to them that beleeve on his name You see then to beleeve is to receive Christ and though Tò Credere that is to beleeve be a Verbe active in regard of Nomination yet it is passive in regard of signification for that we call the
act of faith in (a) In nomen Christi credere est illum recipere tanquam filium dei salvatorem mundi ergo quinon credunt Christum non recipiunt Nam sine fide non recipitur Muscul com in loc justification which is to beleeve signifieth nothing but to receive Christ therefore the act of faith considered as I have here set it downe To say that Christs righteousnesse is made ours before God by Gods imputation before the Act of our faith and therefore necessarily without it This is blasphemy and false Doctrine The Scripture saith We are justified by Faith Here is a Doctrine quite contrary namely That we are justified without faith Bâ—t Pag. 36. You see evidently that he labours to prove that we are justified by Gods imputation of Christs righteousnesse without faith to which purpose he argues thus Even as our sins were made Christs so Christs righteousnesse is made ours now how our sinnes were made Christs let the Prophet Esay (b) Id nunc repetit quod nimuum paenam quam nos exol vere debeamus deus ipsi imposuent candem vero ipse in se receperit tanquam voluntarius Gualter in Isa Hom. 267. speake Cap. 53.6 And the Lord hath layed on him the iniquity of us all that is the guilt and punishment of our iniquities well then the Lord layd it upon Christ and he willingly received it 1 Pet. 2.24 Who his owne selfe bare our sinnes in his owne body God layd them on him Christ by his passive obedience received this burthen as Heb. 5.8 He learned obedience by the things which he suffered So then according to his conclusion God layes our sinnes upon Christ and Saint Ambrose upon this Scripture saith that he did willingly receive those things which hee suffered So God layes Christs righteousnesse upon us by imputation and we by the passive obedience of Faith receive it And by this it is plaine that God imputeth Christs righteousnesse to none but such as doe beleeve for Imputation is an action of God freely accounting the righteousnesse of Christ to be his righteousnesse who beleeves in Christ Rom. 4.3.4 and it was imputed or accounted to him for righteousnesse that is Faith was imputed Faith here must be considered two wayes first as a qualitie in it selfe and thus it is imperfect and consequently cannot bee imputed unto us for our justification Again faith must be considered as an instrument or hand receiving Christ and in this regard beleeving is put for the thing beleeved and faith is imputed for righte ousnesse because by it we doe (c) Paulus additâ—n â—rptetationem quod fide gratuita impu atio accipâ—atu Melancâ— par 3. fol. miâ—â— 958. receive imputed righteousnes Rom. 5.17 They which receive abundance of grace and of the gift of righteousnes to wit by faith shall reigne in life by one Jesus Christ These phrases of Speech Faith is imputed for righteousnes Faith justifieth of Faith or through Faith are Aequipollent of like force and signification When we say We are justified by faith or faith is imputed for righteousnesse it is to be understood correlatively the (d) Ostendimus sidem justificare non habitualiter ut est qualitas sed relate quia cortelatum fidei satisfactio meritum Christi fide apprehensum justificat Item organâ—câ— quia fides justitiam imputaâ—am accipit instar dextâ—ae Pareus in cap. 3. ad Rom. dub 8. correlate of faith is the imputed righteousnesse of Christ Faith then being the relate Christs righteousnes the correlate the one cannot be without the other for the Logician will tell you that relate and correlate considered as such that is according to relation they have their being together so that grant one you must needs grant the other to be take away the being of the one and he other cannot be For we cannot conceive so much as one individed instant of time wherein the one can have a being without the other but they have their being together at one and the same instant of time not one before or after the other As a father considered as a man so he hath the being of a man before his sonne but consider him as a father according to the relation added namely according to paternitie and filiation and so and in such manner the being of father and sonne is at one and the same instant To conclude Faith being the relate Christs righteousnesse made ours by Gods (e) Hoc loâ—o sc Rom. 4.34 fides non potest sumi eo sensu ut imputetur ad justitiam quatenus est opus aliquod justitiae et virtutis in nobis sed quod nos dicimus quatenus fides sumitur pro correlato suomempe re credita fide apprehen sa justitia Christi Rivit Orâ—hod Cathol Tom. 2. pag. 260. imputation the correlate it cannot bee but where there is righteousnesse imputed there must needs be Faith for imputed righteousnesse and Faith of necessity have their being together for where no Faith is there is no imputed righteousnesse And it is a contradiction of an high nature not onely in (f) Relatum correlatum qua ralia simul sunt natura cognitione ideoque se muâ—uo ponunt tollunt tam in essendo quam in cognoscendo Kekerman System log in praedicam Relati Can. 4. Logick but in the Scripture it selfe In this fourth Chap. to the Romans this word imputed is divers times repeated in the Doctrine of justification and is joyned unto Faith without which there is no imputation of Christs righteousnesse to us Imputation of righteousnesse and Faith have their being together grant one you must grant the other take away one you must take away the other Rom. 4.23.24 Now it was not written for his sake alone namely Abraham that it was imputed to him but for us also to whom it shall be imputed if we beleeve on him that raised up Jesus our Lord from the dead So that without beleeving Christs righteousnesse cannot be made ours before God There is no space of time betweene justification and justifying Faith for so soone as a man beleeves he is justified and so soone as he is justified hee beleeves Again the Apostle opposeth the Act of beleeving to justification by workes for the Act of beleeving is not our righteousnesse The proper action of Faith is apprehension and the Act of Faith in justification is beleeving or receiving Christs righteousnesse Now giving and receiving in regard of their relation stand or fall together Justification is (g) Justificatio solet distingui in Activam passivam Activailla dicitur quando deus justificat passiva quando justificatur peccator Distingui posse hic Justificationem patet ex ipsa â—erum natura si enim est quidam qui justificat quidam qui justificatur ergo est Activa Passiva justificatio Machowius Disput 17. active passive Active in regard of God that justifyeth Passive in regard of man who
is justified passive in regard of us who doe by faith receive Christ without which we cannot be justified Thus you see how destructive his Doctrine is to the maine fundamentall point of our Religion to wit justification by faith So much pressed upon us by Christ and his Apostles and by him denyed And justification without Faith in the sight of God is such a justification as I never read of in Scripture We come to his objection and his answer to it Pag. 36. at the latter end But it will be objected How then is faith said to justifie I answer sayes he if we take faith for the object of our faith That is Christ then faith is properly said to justifie us for by him wee are justifyed he being our Righteousnesse Marke here how he contradicts himselfe He sayes before he cannot conceive how faith should put on Christ and apply Christ and that Christs righteousnesse is made ours before God by Gods imputation before the Act of our Faith and therefore necessarily without it And now confesseth that Faith being taken for the object of our Faith Christ then it is properly said to justifie us and thus it is properly said to justifie Christ being apprehended by Faith Rom. 3.28 Therefore we conclude a man is justified by Faith without the workes of the Law So it is taken in the Treatise of Justification wheresoever Faith is written without expresse mention of Christ we are to understand the righteousnesse of Christ received by Faith Heb. 10.38 Now the just shall live by Faith And doth he not overthrow his Doctrine before delivered when he concludes That Faith taken for the object of our Faith doth properly justifie and how can that be without Faiths apprehension of the object Wee will make this more plaine if it may bee Rom. 3.22 Even the righteousnesse of God which is by Faith of Jesus Christ The (f) Ea est fides Jesu Christi non active quam ipse Christus habet sed passive qua ipse Christus habetur seu possideâ—ur Affert haec fides justitiam non effective quasi habitualiter aut formâ—li â—r justos efficiat nec materialiter quasi ipsa sit illud quo justi censâ—nâ—ur sed objective quatenuâ— fertur in Christum qui est justitia nostâ—aâ— et organice quatâ—nus instar manus donum â—â—â—â—itiae gratis propâ—er Christi meriâ—um credentib imputatae apprehendit Pare Com. in loc Faith of Christ is not here taken actively for the Faith which Christ had but passively for the Faith whereby Christ is had and possessed This Faith doth not justifie effectively as working an habituall justice or righteousnesse in us nor materially as though Faith it selfe were that whereby we are justified but it justifieth objectively as it apprehendeth Christ and instrumentally as it applyeth the righteousnesse of Christ Object How are we said to be justified freely seeing Faith is required which is an act in the beleever This Objection may bee urged further thus That is freely bestowed which is conferred without any helpe or worke in the receiver seeing then a man must bring Faith which is a worke of the will how is he said to be justified freely The Answer is that we are (g) Si fides qua ratione actus quidam est et ex se justitiam saceret gratis justitia non daretur at id non habet Ego pauperi scutum gratis porrigo quod ille extensa manua me accipit si quis mihi objiceret tu gratis non dedisti nam et pauper manum extendit nec acciperetnisi id faceret ridicula prosecto esset objectio extensio en im manus non habet ex se scutum adferre extendenti si enins id esset quoties manum extenderet scutum haberet A virtute potius et liberalitate dantis est scutum quamvis illi per manuum extensionem applicetur ita defide Tolet. ad Rom. cap. 3. Annot. 20 Deus imputans nobis justitiam Christi dat nobis fidem qua illam applicate valeamus Machowius quae de stat primi hominis Disput 7. justified freely although the condition of Faith be required because Faith doth not justifie as it is an act of ours but all the vertue thereof proceedeth from the object as the Israelites being healed by looking upon the Brasen Serpent obtained not their health by the very act of opening their eyes but by the object which they beheld which was the Serpent And like as when a rich man giveth his Almes unto the poore though he stretcheth out his hand to receive it yet it is said notwithstanding to be a free gift but adde here further that as when a blind man putteth forth his hand but he that giveth is faine to direct it to receive the almes or if a man have a weake and withered hand which he is not able to stretch out unlesse the other that giveth doth lift it up in this case every way the gift is free So our will is not of it selfe apt to beleeve or will any thing aright unlesse the Lord direct it Faith then being both the worke of God in inclining our will and Faith receiving all the vertue from the object which it apprehendeth namely Christ it remaineth that Faith notwithstanding wee are justified freely And the act of faith thus taken as we have set it downe doth according to Scripture stand in opposition to justification by workes And thus Christ in the Covenant of grace is set forth upon some condition to wit that we beleeve in him which condition God doth not onely require at our hand but doth by his Spirit freely give us and enable us to performe it And Christ freely given and all is done of Gods free grace and mercy It may be objected men may be justified before they doe beleeve and so without Faith for they are justified in Gods decree from all eternitie I answer God hath decreed before all time to justifie some men in time but not without Faith that being an effect of Gods decree and beleeving being that way by which God hath ordained to justifie and save men (g) Docet autem hic locus fidem ab election Dei dependere Calvin in loc Act. 13.48 And as many as were ordained to eternall life beleeved Gal. 3.24 that we might be justified by Faith and in the 26. Verse for yee are all the children of God by Faith in Christ Jesus it is plaine by these places of Scripture that God never made any such decree as to justifie any man before he doth beleeve and it is blasphemy to charge such an Act upon God For to justifie a man before he doth beleeve is to justifie him in his (h) Id est impietatem impiâ— Lapid Com. in loc sinfull wayes which God abhorreth and is contrary to his proclamation Exod. 34.7 that hee will by no meanes cleare the (i) Nempe impoenitentem in peccatis suis sibi placentem Riveâ— Com. in loc guiltie
many as be of the (b) Ex operibus legis cos vocat qui in illis constituunt salutis fiduciam Calvin in loc workes of the Law are under the curse In this 10. Verse Paul sets downe a reason whereby he proves that not onely the Jewes but also the Gentiles are blessed as (c) Abraham typus pater est omnium justificatoruÌ„ deinde faedus cum illo cum semine ejus factum est ipse autem non operibus legis sed per fidem imputatam justitiam justus pronunciatus est Ergo intelligitis inquit Apostolus patrem filios per fidem justificari Tossan praelect in loc Abraham was by Faith and the reason is drawne from the contraries thus They that are of the workes that is that looke to be justified by the workes of the Law are under the curse Therefore they that are of Faith are blessed and justified with Abraham So then it is plaine that not they who lived under the Law were cursed and under the curse which he most blasphemously affirmes of all the Jewes betweene Moses and John Baptist and so pronounceth them damned but those who looked to be justified by the workes of the Law but so the beleeving Jewes did not marke well the 6 7 8 9 10. Verses of this third Chapter to the Galatians and you shall see this place makes against him in other things as well as this To this saith he we may adde Heb. 11.39 And these all having obtained a good report through faith received not the promise Can hee conclude from these words that because they received not the promise therefore they were under the curse Then the Apostle should seeme to derogate from and to diminish nay to abolish the faith and felicitie of the Fathers and indeed not to be constant to himselfe but to deny that in this Verse and in the 13. which he doth affirm in the 33. where he saith they obtained promises This seeming contradiction may easily be reconciled if we distinguish betweene the promises the Apostle here speakes of wee must observe the Homonymie of the word promise which signifies diverse things as (d) Quantum ad promissionem primam negat ver 13. patres ante Josuam consecuros esse promissa 2. Quantum ad alteram negat hoc loco patres universos eam consecutos esse qui Messiam promissum incarne videre quidem deliderarunt sed non viderunt Quantum ad tertiam affirmat ver 33. omnes nobiscum consecutos promissionem fuisse omnes enim fide per gratiam Jesu Christi servati suerunt sicut nos Pareus in loc first the promised land of Canaan and so in the 13. Verse the Apostle denies the Fathers who lived before Joshua to have obtained the promises Secondly by promise we are to understand the complement or fulfilling of the promise concerning the Messiah to bee revealed in the flesh and so the Apostle in the 39. verse denies the Fathers to have received the promise because they were not eye-witnesses of the promised Messiah come in the flesh Thirdly by promise is to be understood the blessing of salvation promised in Christ and so the Apostle affirmes in the 33. Verse that the fathers obtained the promise together with us all of them being saved by Faith through the grace of Jesus Christ as well as wee so that it is plaine they were not under the curse but under the blessing their estate and condition being blessed of God through Jesus Christ And whereas the Apostle in the 40. vers saith God having provided some better thing for us that they without us should not be made perfect The Apostles meaning (e) Non est hic sensus nos alia ratione servati quam Patres in V. T. vel dilaram suisse Patrum salutem usque ad Christi adventum verum hic est sensus licet tam excellentes viti suerint tam illustri fide praediti subducti ex his terris Non tamen cum ipsis defâ—â—sse Ecclefiam aut idec minus honorifice sentiendum de populo N. T. cui allquid melius providebatur non quidem si fundamentum salutis spectes sed propter exhibitionem Messiae per quem illi nobiscum nos cum illis vere perficimur sanctificamur unica sc illa oblatione corporis ipsius Tossan in loc is not that we under the New Testament are saved by another way different from that by which the Fathers were saved in the Old Testament or that the Salvation of the Fathers was deferred till Christs comming in the flesh as the Papists would have it but the meaning of this place is that although they were such excellent men indued with such famous and pretious Faith and they being taken out of this life yet notwithstanding the Church did not end in them or that we should have a lesse honourable esteeme of the people of the New Testament for whom God hath provided some better things Not better if we consider the foundation of salvation but in regard of the exhibition and manifestation of the Messias in the flesh by whom they and we are made perfect and sanctifyed by that one oblation of his body as it is Heb. 10.10 Through the offering of the body of Jesus Christ once for all even for the Fathers as well as for us Those places which he uses concerning the difference of the promulgation of the New Covenant Pag. 54. First In the time of Adam Gen. 3.15 Secondly To Abraham Thirdly In Isaiahs time Isa 53. Fourthly In Moses time Fifthly In Daniels time make against him altogether as that in Genesis The seed of the Woman shall breake the Serpents head In this place (f) Tria itaque hic habes descripta 1. Adami Hevae peccatum 2. Deinde spem per Christum 3. Tunc nostri hostis Satanae accuratam descriptionem sub serpentis figuta Pet. Mart. in loc is described the sinne of Adam and hope of pardon through Christ By the seed of the Woman is meant Christ and thus he proves that the New Covenant was preacht from Adam to Christ and that all beleevers in all those ages were under grace and had the Covenant of grace preached to them But Page 55. Sayes he The Prophets speake of a thing to come farre off yet sayes he They speake sometimes in the present and preterperfect tense againe in this he contradicts himselfe and t is true Isa 6.9 The Prophet speakes there in the present tense Unto us a childe is borne he doth not say a childe shall be borne Now the word Nobis us doth comprehend not onely the ancestors which lived before nor those which lived at that time but the successors and posterity of this people for the change of times and humane mortality doth not take away the unity of the people of God and severall Ages and (g) Alia atque alia secula morientiumque nascentâ—um alterationes non constituunt
the Gospell converts a soule he workes a miracle and to speake logically and properly this cannot be true T is a (i) Mirum miraculum differunt wonderfull worke yet not a miracle But how can he prove from John 14.12 The workes that I doe shall he doe also and greater can he make it appeare by this place that to covert soules is to worke miracles for pag. 12. these are his words Thus John workes miracles Let us see in this place what is meant by workes All Expositors that I reade understand two sorts of (k) Hoc patet primo in doctrina secundo patet in miraculis Lyranus in loc 1. In Evangelii praedicatione 2. In miraculorum operatione Gerhard Harm Evang c. 176. fol. mihi 453. workes the one distinct from the other First the worke of Christs Ministery Secondly his working of miracles The one in the predication of the Gospell the other in the operation of miracles So that you see the conversion of Souls in the work of the Ministery is distinguished from the working of miracles he cannot prove from hence that Johns converting of Soules to God was working of miracles or miracles done by John Learned (l) Sed probamus nostram expositionem 1. Ex loco parallelo Mark 16.15 2. Ex verbis praecedentibus 3. Ex numeri pluralis praesentis cemporis ussupatione 4. Ex Scopo Harm cap. 176. pag. 452. Gerhard is of opinion that Christ spake here of those workes which the Apostles and other beleevers should doe in the primitive Church both in the preaching of the Gospell and in the working of miracles And that this promise in the literall and proper sense doth not belong to all believers living in all times but onely to the Apostles and certaine other beleevers who lived in the primitive time He sets downe divers weighty reasons to prove this exposition good which I have set downe in the Margent to which I referre the learned Reader They being not so pertinent to the matter in hand though proper for the exposition of the text I may seeme to digresse but give me leave to answer one difficulty in this place that is this How the Apostles and other beleevers in the primitive Church may be said to doe greater workes then Christ did either in the worke of their ministery or in the working of miracles First They may be said to be greater not in regard of their excellency and originall for they were done not by their owne (m) Ut ostenderet sua eos auctoritate non propria ipsorum fasturos esse Maldonat in loc power and vertue but by the power of Christ and the plentifull effusion of the holy Ghost which afterwards they received and our Saviour intimates as much when he saith He that beleeveth on me c. They may be said to be greater in number numerically greater fruits they had of their ministery they converted more soules in (n) Opera majora non dignitate vel origine cum a Christo profluxerint in Apostolos sed numero plura fructu usu Aretius in loc number then Christ for he preached onely to the Jewes Mat. 15.24 and if at any time by the bye as it were he met with the Gentiles he gave them onely (o) Praedicavit rantum in Judaea micas solummodo distribuit gentibus quando ad eas excursum instituit Christus una tantum lingua praedicavit Syriaca scil Apostoli per Spiritum instructi ut in omnibus linguis Evangelium praedicarent Christus nondum per integrum quadriennium docendi ministerio immediate in sua persona sunctus est Apostoli diutius Per praedicationem Christi pauci Judaei per praedicat Apostolorum multitudo gentium Gerhard Harm cap. 176 Pag. 453. Crummes Mat. 15.27 When he sent his Apostles before his passion to preach the Gospell he gave them a speciall charge Mat. 10.5 Goe not into the way of the Gentiles but after his ascension and the sending of the holy Ghost they were Mat. 28.19 to goe and teach all Nations Now Christ preaching in Judea onely which was but a narrow compasse in regard of the world beside they are said to doe greater workes in their Ministery then Christ did in his The meaning is they converted a greater number of Soules Christ preached onely in the Syriac tongue but the Apostles by the gift of the Spirit in all languages Act. 2.4.7 8 9. Christ did not execute the office of his Ministery immediately in his owne person full out foure years the Apostles had a great deale longer time by the preaching of Christ a few Jewes onely were converted and here and there one besides but by the preaching of the Apostles multitudes of the Gentiles Rom. 15.18 19. For I will not dare to speake of any of those things which Christ hath wrought by me to make the Gentiles obedient by word and deed through mighty signes and wonders by the power of the Spirit of God so that from Jerusalem and round about unto Illyricum I have fully preached the Gospell of Christ Thus you see how they did greater workes then Christ in their Ministery How are they said to doe greater miracles I follow not some of the Ancient who seeme to hold that the Apostles did miracles of greater excellency and of a higher nature then Christ did as Chrysostome Lyranus Augustine and others who thinke it was a greater miracle for (p) Majus est enim ut sanet umbra quam fimbria Aug. in Evang. Ioan. Tract 70. in fine Peter Act. 5.15 by his shadow to heale the sicke then for Christ by the hemme of his garment to heale the woman of the bloody issue The Apostles preaching in more places then Christ did had occasion to doe more miracles so by greater miracles is meant a greater number Pardon this digression To returne to the matter in hand pag. 12. he sayes upon Joh. 14.12 What are these greater things but the conversion of the peoples And the plentifull gift of the holy Ghost through their preaching I (q) Mox vero constituta Ecclesia sublatis miraculis reliquit doctrinam Apostolicam quae norma esset fidei vitae Aretius loc com de officiis Ecclesiast cap. 62. Nec virtus ista miraculorum erat perpetuo in Ecclesiacredentium futura Muscul in loc Miracula in Ecclesia non semper cernuntur nec requiruntur quidem Neque enim fidelis opus habet ut signum videat sed solum doctrina indiget institutione ait Chrysostom Homilia tricesima prima in 1 Epist ad Corinth Polanus Syntagm lib. 6. cap. 58. Ad sundationem Ecclesiae suerunt quidem necessaria quocirca edita sunt a Christo Apostolis quamplurima post tempora ipsa Apostolorum etiam multa cum adhuc passim in orbe terrarum Ecclesiae plantandae essent nunc veto necessatia non sunt Polanus Syntagm fol. 509. vide plura ibid. Fuerunt miraculaâ—ut buccinae
doe not teach (k) Idololatrica est paeniteÌ„tia papistarum quam ponunt 1. in contritione 2. in confessione 3 satisfactione quaque peccata expiari putant Wolleb Compend Theol. lib. 2 cap. 3. p. 291. repentance consists first in contrition secondly confession thirdly satisfaction whereby our sins are expiated Pag. 50. At the beginning he goes on thus God people it is dying not crying will give satisfaction for sins I answer did Christs dying exclude his crying who as the Apostle saith Heb. 5.7 In the dayes of his flesh when he had offered up Prayers and supplications with strong crying and teares Was this crying and these teares excluded in point of satisfaction for sins Againe we doe not say that teares of repentance make or give satisfaction but this satisfaction of Christ is given to no man but to him in whom are teares of repentance and crying teares in true repentance is dying to sinne else what becomes of Christian mortification and therefore this crying is dying We make not teares the cause but an effect flowing from the satisfaction of Christ by Faith applyed to the soule Zach. 12.10 And they shall (l) Quis enim vere fidelium non plangit peccatis suiscausam se dedisse occisioni crucifixioni Christi hlii Dei hominis ideoque amarissime semper pii Judaei gentes Domini passionem plangunt Pellican in loc looke upon him whom they have pierced and they shall mourne for him They that by Faith looke at Christ crucified for their sins cannot but shed teares of repentance Page 50. At the latter end he propounds this question Did not the Prophets also Preach remission of sins upon true repentance If we should hold him close to his owne phrase of speech strictly taken as he doth others we may conclude out of his owne mouth To preach remission of sins upon true repentance that he speakes blasphemy against the blood of Christ without which there is no remission for as satisfaction so remission of sinnes is onely by the blood of Christ but of this by the way Hee goes on in these words I answer the Prophets must be considered preaching either the New Covenant or the Old for they preached the New also They did never Preach the Old and New Covenant in opposition to one another The Law sayes he did not could not disanull the Covenant that was made to Abraham 430. years before this place overthrowes and confutes him to his face and he alledgeth it against himselfe In the new Covenant sayes he the Prophets preached eternall remission in the Old they preached actuall remission by legall services but not eternall which remission is called by the Apostle a fleshly purifying This place concerning the Covenant made to Abraham (m) Conjungi misccri nulla ratione queunt quod non ita est a cipiendum quasi doctrina legis doctrina Evangelâ—i mutuo repugnent ita enim Dous sibi in suo verbo repugnater quod absit sed quod justihcationis modus in lege Evangelio monstratus contratie se haber aut ut nec simul stare anc misceri in unum possunt magis quam aqua ignis simul consistere in unum elemontum possunt Pareus com in loc Gal. 3.17 is not so to be understood as if the Doctrine of the Law and of the Gospell were mutually repugnant contrary to each other for so God should be repungant contrary to himselfe in his owne Word which God forbid in the least thought but in regard of the manner of justification set forth in the Law and in the Gospell So they are contrary and cannot be mixed together be made one or stand together no more than fire and water can consist together or be made one and the same element We must here againe marke the opposition betweene the Law and the promise The false Apostles did attribute the effect of (n) Proinde alrius quiddam in caeremoniis considerat nempe effectum justincationis quem illis tribuchant pseudoapostolâ— conscientiarum obligationem Calvin in loc Justification to legall ceremonies and so did lay a yoke upon mens consciences the yoke of ceremonies but what 's the meaning of the Apostle when he saith The Law cannot disanull and make the promise of none effect why the Impostors did deny salvation promised to be freely given to men and obtained by Faith and did urge the Ceremonies of the Law as necessary cessary for the obtaining thereof And so did set the Law in opposition to the Promise to disanull it which the Apostle affirmes cannot be well then the Law did not nor could not disanull the promise made to AbrahaÌ„ but the false Apostles in Pauls time would have had it so And the Prophets should have beene no lesse than false prophets if they had Preached the Old Covenant in opposition to the New And whereas he saith They did in the Old Covenant Preach Actuall remission by legall scrvices but not eternall now he sets downe what he meanes by actuall remission namely a fleshly purifying for so he saith the Apostle calls it First I answer that where there is actuall remission of sins in the sight of God there must needs be eternall Otherwise a man may be a Childe of God to day and to morrow a cast-away which is Arminianisme in the highest degree if not Popery and contrary to what himselfe hath delivered to wit that God hath pardoned all the sinnes of beleevers past present and to come I would see how he can prove this actuall remission by legall services The Scripture makes mention of no such remission And the Prophets did Preach against remission by legall services consisting onely in a fleshly purifying nay they did abhorre and cry downe the legall services of the people when they did performe them to the purifying of the flesh not having respect to the inward purifying of the heart by Faith Isa 1.11 12. To what purpose is the multitude of your sacrifices unto me saith the Lord I am full of the burnt offerings of Rams and the fat of fed beasts I delight not in the blood of Bullockes or of Lambes or of Hee Goates ver 13. Bring no more vaine oblations incense is an abomination unto me by this place you may see the Prophet Preacht against legall services as restrained to the purification of the flesh onely and did by them presse the people to looke farther to wit to the spirituall purification as ver 16. Wash ye make you cleane c. They did not preach in the old Covenant actuall remission by legall services but in reference to Christ else they should stand guilty of that which the Apostle speakes Rom. 9.31 32. But Israel which followed after the Law of righteousnesse hath not attained to the Law of righteousnesse wherefore because they sought it not by faith but as it were by the workes of the Law Certainely the Prophets never preached any righteousnesse or remission by legall services
not onely the separation of the soule from the body but the punishment which is inflicted upon us from an angry God so that it comprehends eternall destruction and thus every wicked man that is out of Christ is through the feare of death temporall as being the gate to eternall death all his life time subject to bondage The beleeving Jewes were not subject to this bondage they were the Sonnes of God and did receive the spirit of adoption and this slavish feare and bondage was taken away from them by Christ for they were the sonnes of God by adoption as well as wee Pa. 54. To prove that this was a bondage of conscience saith he What is it that makes death bitter but the sting of death and what is the sting of death but sin Wherefore they had conscience of sin This is a doctrine most injurious to the people of God in those times against the blood of Christ certainly the sting of death so of conscience was by Christ taken from them and they could say as well as beleevers now as it is (d) Nec quicquam obstabit quin olim corpora nostra resuscitentur fiat quod olim per propheras Apoâ—â—olos praedictum est Gual in loc hom 87. Verba Prophetae vel Apostoli laetantis Hos 13.14 Glo. Ordin 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law but thankes be to God who hath given us victory through our Lord Jesus Christ Pag. 55. he argues thus If the Jewes betweene Moses time and John Baptist were under the Law then under the curse that they were under the Law is proved Gal. 3.23.24 But if under the Law then under the curse Gal. 3.10 Can he prove that because the Apostle saith Before faith came we were kept under the Law therefore the Jewes were under the curse and from Moses to John Baptists time lived and died under the curse which must of necessitie follow Never did any man mis-apply and mis-interpret-Scripture more grossely for this place will prove clearely that their being kept under the Law was not a curse but a blessing upon them and that in a high degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) Erat lex quoddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 munimentum quo circumse ptus populus ille conspicuus inexpugnabilis impermixtus usque ad Christum conservabatur ab aliis populis separatus permanebat Pareus in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to be fenced about with a garrison of men God did give unto this nation many particular priviledges they being a peculiar people unto himselfe as the morall Law written the Priesthood Rites Ceremonies and forme of government now the Law was quoddam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a wall of defence with which the people were hedged in round about and were conspicuous inexpugnable kept separated from other nations untill the comming of Christ thus to be kept under the Law was a peculiar favour of God to theÌ„ above al other nations in the world as God himself witnesseth Deut. 4.7 8. For what nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for And what nation is there so great that hath statutes and judgements so righteous as all this Law which I set before you this day This place doth confute him the (f) Dicturi erant pscudoapostoli Etiamsi coÌ„cedamus justitiam non manare ex lege sed ex gratuita in Christo promissione quum tamen Deus quem semper unum sui similem esse testatus est oeconomiam istam Mosaicam constituerit c. quo jure vis illam aboâ—ere Responder Apostolus temporariam fuisse istam oeconomiam Beza in loc scope and designe of the Apostle is to confute the false Apostles who were ready to say Although we grant righteousnesse not to come by the Law but from the free promise in Christ Notwithstanding God who is unchangeable did give the Mosaicall Law and oeconomie as you confesse to bring us to Christ how then can this stand with the unchangeablenesse of God that this Law should be abolished The Apostle makes answer that by Gods appointment this was but Temporarie and to endure but till faith came that is till Christs comming in the flesh for Faith is taken metonymically for the principall object of Faith and it were fearefully desperate to thinke that all the people from Moses to John Baptist lived so under the Law as that they were without faith in Jesus Christ Thus you see this place maketh against him and in stead of a curse pronounceth a blessing it being the blessing of God upon the Jewes to be kept under the Law till Faith came that is till Christs incarnation The beleeving Jewes before the comming of Christ were under the Law in respect of Ceremonies but not in respect of the malediction curse thereof To conclude this if by the Law of Moses we understand the Mosaicall Politie so the Law by the comming of Christ was abolished if by the Law wee understand the morall Law or ten Commandements the curse of the Law is and was ever taken away in regard of all true beleevers living in all ages of the world (a) Causa abrogationis manifesta haec est Deus singulari beneficio constituit politiam Mosaicam ut esser certa fedes certa gens quali Schola in qua servatetur doctrina de Filio Dei repeterentur promissiones adderentur illustrissima testimonia in qua certum esset Filium assumpta natura humana concionaturum esse fururum victimam resurrecturum esse editurum testimonia doctrinae quia Deus de his tantis rebus vult nos certos esse voluit autem postea finem esse hujus politiae Melancthon par 2. de leg pag mihi 251. And likewise consider it as a guard whereby the Jewes were fenced in and separated from all other nations so it is by Christs comming abolished Consider it as a rule of life Thus Angels are under the Law Adam before his fall the Saints now in heaven And none yeeld more subjection to it then they this subjection is their libertie and thus the Law considered as a rule of life is the will of God and is eternall as God himselfe Let us goe on and see how he can prove from Gal. 3.10 That the people being under the Law were under the curse The intent of the Apostle in this place is to prove justification by Faith in opposition to the workes of the Law as Vers 8 9. And the Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel unto Abraham saying In thee shall all Nations be blessed So then they which be of Faith are blessed with faithfull Abraham for as
comfort your drooping spirits against such desperate disconsolate doctrine as this meerely contrary to the doctrine of the Gospel and the true way of preaching Free Grace by Christ who will not breake a bruised Reed nor quench smoaking Flax if an an Angell from heaven preach any other doctrine beleeve him not I say againe cheere up your hearts The gates of Hell shall never prevaile against you you are rich in grace and all the pretious promises of the Gospel belong to you and all the riches of Gods mercie in Christ Jesus are yours what shall I say more I conclude God is yours Christ is yours and all is yours Now we are come to the third question laid downe in Page the 74. at the latter end Whether when Faith lies hid that wee cannot see that we beleeve by the inward Testimony of our conscience that it is possible our workes of pietie or charitie can assure us of salvation his answer is I say no and my reasons are these 1. That which makes me doubt of my Faith will make me doubt of the sinceritie of my worke 2. How is it possible I should judge my worke sincere when I cannot see I beleeve Whatsoever is not of Faith is sinne I answer there are diverse grounds which make a man doubt of his Faith different from those which make him doubt of the sinceritâ—e of his worke as through the want of apprehension whereby hee can say from his conscience that he is justified and at peace with God And in regard of spirituall desertions There is a twofold inward testimony of conscience The first is an immediate knowledge that a man doth beleeve which is by the prime and next efficient cause namely the Spirit of God called the (k) Id est eandem fidem ex ejusdem Spiritus afflatu dono Beza in loc Spirit of Faith 2 Cor. 4.13 and this is more fully set downe downe 1 Cor. 2.12 Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things that are freely given to us of God The second inward testimony of conscience is the sinceritie of a mans worke whereby a Christian knowes he doth beleeve and concerning the sinceritie of the worke none can judge but a mans owne conscience whose proper office it is and this the Apostle sets downe 2 Cor. 1.12 For our rejoycing is this the testimony of our (l) Certebonam conscientiam habemus quod candide ca an misinceritate quam Dominus in nobis requiriâ— un sumus Luc. Ostand in loc conscience that in simplicitie and godly sinceritie not with fleshly wisedome but by the grace of God wee have had our conversation in the world Conscience being that privitie which the soule hath to things knowne to none but God and it selfe is able to judge of the intention of every action So that as a tree is knowne by the fruits in like manner Faith is certainely knowne by its fruits as the cause is knowne by the effect And the Apostle (m) Insallibile est signam vere râ—natorum organm a postenori valer Arett com in loc 1 Joh. 3.14 makes love to the brethren an infallible signe of a regenerate man We know that we have passed from death to life because we love the brethren So that although we cannot immediately see that wee doe beleeve yet if we find in our conscience that wee love the brethren we know by this that wee doe beleeve for as breath is a certaine signe and evidence of present life so love to the brethren of present Faith even as wee see that when the Sunne is eclipsed though the earth wants the light of it yet not the reall influence and though men see not the Sunne in the light of it they doe see it in its reall influence and vertue So although Faith may be hid in regard of the soules immediate seeing it yet it may evidently see it doth beleeve in regard of Faiths reall influences and effects love to the brethren being one and thus though Faith lies hid Charitie doth and can assure us of our salvation Pag. 75. What workes are done in Faith sayes he that the same acts may not be done in the spirit of bondage If you say indeed that the actions are the same but they differ in the end I grant it and in the efficient also but as I cannot discerne the efficient so neither can I discerne the end of my worke To this I answer I discerne the efficient by the end he that hath a discursive intellect and can make use of that reason which God bath given him can easily tell to what end hee undertakes such and such an action The end being the first thing in the (a) Finis qui ultimus est executione primus est intentione omnis intellectus operativus incipit a fine Keckerm System lib. 1. pag. 165. intention and that which first sets the minde on worke about this or that thus in temporalls so likewise in spiritualls The Christian being able to make use of his sanctified reason can easily tell the intent of his heart and the end hee aymes at especially having the word of God as a sure rule to goe by he can tell whether he loves the brethren out of any by end he hath or onely as brethren setting all other respects aside And finding this holy affection in himselfe must needs conclude it cannot bee in a man that doth not beleeve I have heard of a very godly Minister who as I take it being sicke to death was much troubled about his evidence and doubted whether he did belong to God or no at the last Well sayes he the devill shall never gull me I have one evidence will assure me without faile I am certaine I love Gods people and so gathered comfort Upon these grounds I am bold to determine the question affirmatively That although Faith lies hid for the present yet a man from workes of pietie and charitie which he findes in himselfe may have assurance that he doth beleeve and so is in the state of salvation In his conference pag. 12. he doth confesse Where unfained love to the brethren is found it may be a testimony of grace received but he objects How shall I know his answer is That unlesse we beleeve truely we cannot know we love unfainedly therefore though our love heare witnesse to our Faith before men yet our Faith beares witnesse to our love in the secrets of our heart neither can it ever appeare to bee true love that proceeds not from a heart first imbracing Christ by Faith To this I answer by my loving unfainedly I know I beleeve truely the truth of my worke being an infallible evidence of the truth of my Faith and I can trie my worke by the sure rule of the Word which will not faile and thus though I cannot see my Faith formally yet I can see it effectively I meane in
its effective energie and efficacie Againe our love doth not onely beare witnesse to our Faith before men but also to our selves that we doe beleeve our consciences telling us that it is such a love that must needs flow from Faith and be a fruit and effect of it Good (b) Opera bona tripliciter veniunt consideranda 1. Ratione materiae sive objecti circa quod versantur 2. Ratione originis ex qua procedunt 3. Ratione finis in quem fiunt Laurent com in Epist Jaceb pag. mihi 178. workes are to be considered 1. In regard of the matter or object about which they are conversant 2. In regard of the originall from which they doe proceed 3. In regard of the end for which they are done Now who can judge of the proper and formall object of a mans love to the brethren whether grace be it or no or who can tell whether it flowes from a sincere affection to grace or no or whether there be any by end or not another man cannot judge 1 Cor. 2.11 For what man knoweth the things of man save the spirit of man which is in him by the (c) Spiritus hominis significar substantialem hominis pattem animum seu intellectum conscientiam hominis quae cuique certissime dictat quid in intimis cordis recessibus lateat quisque in sinu gerat Pare com in loc spirit wee are to understand the substantiall part of man the mind or intellect and conscience which doth certainly dictate and tell to every one what lies hid in the secret passages of his heart and every thing that hee carrieth in his bosome for the mind of man doth not onely understand those things which are abroad or mans outward actions but his very inwards And by reflexion upon it selfe knowes and understands that it understands it selfe And thus its plaine that no other can judge of a mans true love to the brethren but his conscience and spirit and the spirit sanctified can by the Word judge certainly another but conjecturally And thus you see our love beares witnesse to our faith in the secrets of our heart and doth infallibly evidence to us that we doe beleeve And my conscience evidences to me that this love could not be in my heart unlesse I had Faith and our Saviour tels us Mat. 25.40 (d) Eleemosyna haec est quae Christum pascit esurientem in paupere Prosper De promis praedict Dei par 2. cap. 7. Inasmuch as we imbrace his Brethren by acts of love we imbrace him in our armes which none can doe without Faith In his conference Pag. 13. he layes downe this as a Note of love to the brethren If they be in poverty to sell the whole or halfe of our possessions and divide among them The sicke man propounds this question Can I not love them unlesse I sell my possessions and divide among them The Minister makes answer Verily no for true love binds us not onely to lay downe our goods but our lives also where need requireth The sicke man saith He hath not loved them thus The Minister tels him then he hath loved them in word not in deed in tongue not in truth And concludes that few can by this marke be assured of their salvation because they come so farre short of the precept and example of our Lord. To this I answer Cannot a man love the Brethren unlesse he actually sell the whole or halfe of his possessions and divide among them its enough if he carry a minde to sell them if need require which every good Christian doth and will in case of necessity part with his estate and life too Pag. 14. In his conference he saith I doe for the present beleeve untill I shall see ground to the contrary that Saint John doth principally speake of our assurance whereby we know (e) Nos scimus quid nos scimus quia transivimus de morte ad vitam undescimus quia diligimus fratres Nemo interroget hominem redeat unusquifque ad cor suum si ibi invenerit Charitatem sraternam securus sit quia transiit de motte ad vitam Jam in dextra est Aug. Expos in Epist Joan. tract 5. col mihi 613. in fine one another to be the children of God this shewes he understands not the meaning of this place it being chiefely to be understood of the evidence we have in our selves Pag. 15. I doe affirme saith he that he that hath no greater witnesse in himselfe than love to the brethren shall never attaine to assurance of Salvation Mark how within the compasse of three leaves he doth say and unsay for Pag. 12. He doth confesse unfained love to the brethren is a testimony of grace received Now whosoever hath a testimony that he hath received Grace hath assurance by this of his Salvation it makes no matter whether the Testimony he hath be greater or lesse so it be sound and true and a Christian in this case may argue a minore ad majus from the lesser to the greater for he that in Truth hath this witnesse is infallibly certaine of the greater and may by this know that he hath that I meane Faith if by it he understands the greater They are cursed speeches of the sicke man to say Hell gapes for him he shall be damned And cursed be the time that ever I laid a foundation upon the sands As though to affirme that unfained love to the brethren is an infallible note of true beleevers were to lay a foundation upon the sands whereas the Apostle affirmes as much Master Perkins speaking of the right way of ministring comfort to a party distressed layes this downe for one ground Namely to love any man because he is a Christian and a childe of God is a sensible and certaine note of a man that is partaker of the true love of God in Christ and he proves it by this place we are upon 1 Joh. 3.14 Having laid downe this ground saith he The way whereby the party in distresse may be brought within the compasse of the promise of Salvation stands in two things in making tryall and applying of the promise First when a man is in the fit of Tentation he will say resolutely he is sure to be damned Aske him in this fit of his love to God he will answer he hath none at all but aske him further whether he love a man because he is a Christian and a Childe of God then he will say he doth indeed In the second place the applying of the promise of life everlasting to the party distressed And that is done by a kinde of reasoning The first part whereof is taken from the Word of God The second from the testimony of the distressed conscience And the conclusion is the applying of the promise on this manner Major Minor He that loves a man because he is a Christian and a childe of God is certainely himselfe a true childe of God But thou lovest a man because he is a Christian and a childe of God Therefore thou art a childe of God Conclus and art translated from death to life as the Apostle speakes Another ground of comfort for a party distressed Master Perkins layes downe from the unfaigned desire after grace which he in his Conference Page 3. and in his Booke Page 74. doth utterly reject First saith Master Perkins let the comforter aske the party in distresse whether he beleeve and repent The distressed party answers no he cannot repent nor beleeve Then we must further aske whether he doth desire to beleeve and repent To this he will answer he doth desire it with all his heart Now for applying the promise to the distressed the Argument will run thus He that hath an unfained desire to repent and beleeve hath remission of sins and life everlasting Major Minor Conelus But thou hast an earnest desire to repent and beleeve in Christ Therefore remission of sinnes and life everlasting is thine Thus Master Perkins But that I may comfort the poore weake Christian against such Doctrine as this That such as doe desire to beleeve doe not beleeve I will conclude with an Example I have read in the workes of that famous Divine Master Greenham who tels of one Master Chambers of Leycester who in his sickenesse grievously despaired and cryed out that he was damned and after dyed yet it is not for any to note him sayes he with the blacke marke of a reprobate One thing which he spake in his extremity O that I had but one drop of Faith must move all men to conceive well of him for by this it seemeth he had an heart which desired to repent and beleeve And therefore a repentant and beleeving heart indeed Blame me not for having a second bout at such Doctrine as this so destructive to poore distressed Consciences so contrary to the Word of God and against the experience of every true broken hearted Christian What Doctrine soever tends to the vilifying of a sanctified life is a Doctrine of devils though it appeare as an Angell of light And such as labour to make the Law of God of no use not so much as a rule of life to a beleever doe deny the Kingly Office of Christ and they are Antichrist Now the Lord give us broken hearts that we may be low in our owne eyes and not be led by our owne humours but that we may be guided by the Spirit of truth according to the word of Truth I will present you with the golden chaine of Salvation and I have done 1. God hath ordained 2. Christ hath merited 3. The Word doth promise 4. The Sacraments doe seale 5. Faith doth receive 6. The mouth doth confesse 7. Workes doe testifie Now to God onely wise Father Sonne and Holy Ghost be all praise as is most due for evermore FINIS