true Faith we are now by the same help to goe forward to the third generall head namely concerning the Consequents of Faith which were two our Iustification in regard of God our Obedience in regard of our selues The former will shew vs how to iudge of the dignity and excellent worth of Faith being so farre honoured in Gods gracious acceptance as to be made the blessed Instrument of our spirituall peace and comfort flowing from our Iustification The later will direct vs how to make triall of the truth of our faith in the discouery of that vnseparable Vnion which there is betweene beleeuing and obeying Let vs begin with the former our Iustification the doctrine whereof I shall endeauour to deliuer vnto you as briefely and plainely as so large and difficult a subiect will giue leaue Wherein because the opening of the word will giue vs some light for the vnderstanding of the matter wee are in the first place to see what is meant by these words Iustification and Iustice or Righteousnesse Iustice therefore or Righteousnesse that I meane which is created for of vncreated Righteousnesse wee haue not to speake is nothing but a perfect conformity and agreement with the Law of God For Gods will being originally essentially and infinitely righteous must needs be the patterne â—ule of all derivatiue finite righteousnesse Now this righteousnesse though but one in its substance neuer thelesse admits a double consideration being called either 1 Legall and of Workes which stands in that conformity vnto Gods law which is inherent within our selues when in our owne persons and workes we possesse and practise that righteousnesse which is required of the Law This Legall Iustice is also double 1 Of Obedience when all such things are done as the Law commandeth or left vndone which it forbids Hee that doth so is a iust man 2 Of Punishment or Satisfaction when the breach of the Law is satisfied by enduring the vtmost of such penalties as the rigour of the Law required For not onely hee who doth what the Law commandeth but euen he also that suffereth all such punishments as the Law-giuer in Iustice can inflict for the breach of the Law is to be accounted a lust man and reckoned after such satisfaction made as no transgressor of the Law The reason of this is plaine from the name of penall Lawes For first where the penalty is suffered there the will of the Law-giuer is satisfied for as much as his will was either that the Law should be obserued or the punishment vndergone If therefore he to whom the Law is giuen doe either he satisfies the will of the Law-giuer Had his will beene absolute so that nothing else could haue contented him but onely obedience then it had beene a vaine thing to haue prescribed a determinate penalty But when as a penalty is limited in case of disobedience 't is manifest that though the intent of the Law-giuer was in the first place for Obedience yet in the next place it should suffice if there were satisfaction by bearing of the penalty Secondly the good and benefit of the Law-giuer is hereby also satisfied For it is to be supposed in all penall lawes that the penalty limited is euery way proportionable and equivalent vnto that good which might accrew by the obseruation of the Law Else were the wisedome of the Law-maker iustly to be taxed as giuing an apparant encouragement to offenders when they should see the penalty not to be so much hurtfull to them as their disobedience were gainfull He therefore that suffers the penalty is afterward to be reckoned as if he had kept the Law because by his suffering he hath aduanced the Law-giuers honour or benefit as much as he could by his obeying 2 Euangelicall and of Faith which is such a conformity to Gods Law as is not inherent in our owne persons but being in another is imputed vnto vs and reckoned ours The righteousnesse of the Law and of the Gospell are not two seuerall kindes of righteousnesse but the same in regard of the matter and substance thereof onely they differ in the Subiect and Manner of application The righteousnesse of workes is that holinesse and obedience which is inherent in our owne persons and performed by our selues the righteousnesse of Faith is the same holinesse and obedience inherent in the person of Christ and performed by him but imbraced by our faith and accepted by God as done in our stead and for our benefit These are the diuers acceptions of this word Iustice or Righteousnesse so farre as it concernes the point in hand In the next we are to enquire of this word Iustification which being nothing but the making of a person iust or righteous may be taken in a double sense For a person is made iust either by Infusion or Apology Wee will take it in these tearmes for want of better Iustification by Infusion is then when the habituall quality of Righteousnesse and Holinesse is wrought in any person by any meanes whatsoeuer whether it bee created infused into him by the worke of another or obtained by his owne art and industry Thus Adam was made iust Eccle 7. 29. God hauing giuen vnto him in his creation the inherent qualities of Iustice and holinesse Thus also the regenerate are made Iust in as much as by the holy Ghost they are sanctified through the reall infusion of grace into their soules in the which they increase also more and more by the vse and exercise of all good meanes 2 Iustification by Apology is when a person accused as an offender is iudicially or otherwise acquitted and declared to be innocent of the fault and so free from the punishment When the innocency of a party accused is thus pleaded and declared he is thereby said to bee iustified or made iust according as on the contrary by Accusation and Condemnation a party is said to be made vniust As 't is plaine by that of Isaiah 5. 23. They iustifie the wicked for a reward and take away the righteousnesse of the righteous from him that is they condemne the righteous which is a making of them vnrighteous in the sight estimation of men So in 1 Ioh. 5. 10. He that beleeueth not God hath made him a lyer because vnbeleeuers do in their hearts call Gods truth into question and accuse him to be false of his word So againe Psal. 109. 7. When he is iudged let him be condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him goe out a wicked person For so his condemnation makes him that is declares him to be But here further it must be obserued that this Iustification of a person by pleading to and absolution in Iudgement is of two sorts according as the Persons to be iustified are likewise of two seuerall conditions 1 Some are truely and inherently iust being no Transgressors of the Law either at all or not in that whereof they are accused In this case if any crime or
the eye onely sees say our Men yet the Eare is in the Head too Yea reply they But the eie could see well notwithstanding the Eare were deafe T is the Heate onely of the fire or Sunne that warmes though there be light ioyned with it True say they But if there were no Light yet if heate remained it would warme for all that as the Heate of an Ouen or of Hell burnes though it shine not Thou holdest in thy hands many seedes T is the old comparison of Luther on the 15 of Gen. I enquire not what t is together but what is the vertue of each one single Yea reply our Aduersaries that 's a very needelesse question indeed For if among them many seedes there be some one that hath such soueraigne vertue that it alone can cure all diseases then t is no Matter whether thou haue many or few or none at all of any other sort in thy hand Thou hast that which by it owne vertue without other ingredients will worke the Cure Nor haue we ought to make answere in this case If as the Eye sees heate warmes seeds and other simples doe cure by their owne proper Vertue so Faith alone by its owne efficacy did sanctifie vs. But there is the Errour Faith works not in our sanctification or Iustification by any such inward power vertue of its own from whence these effects should properly follow For Sanctification Faith as we haue seene is part of that inherent Righteousnesse which the Holy Ghost hath wrought in the Regenerate and t is opposed to the Corruption of our Nature which stands in Infidelity Faith sanctifies not as a cause but as a part of insused grace and such a part as goes not alone but accompanied with all other Graces of Loue Feare Zeale Hope Repentance c. Inasmuch as Mans regeneration is not the infusion of one but of the Habit of all graces Againe 't is not the Vertue of Faith that iustifies vs The grace of Iustification is from God he workes it but t is our Faith applies it and makes it ours The Act of Iustification is Gods meere worke but our Faith onely brings vs the Benefit and Assurance of it Iustification is an externall priuiledge which God bestowes on beleeuers hauing therein respect onely to their Faith which grace onely hath peculiar respect to the Righteousnesse of Christ and the promise in him Whereby t is manifest that this argument is vaine Faith alone is respected in our Iustification therefore Faith is or may be alone without other graces of Iustification Bellar would vndertake to proue that true saith may be seuered from Charity and other Vertues but wee haue heretofore spoken of that Point and shewed that true Faith yet without a Forme true Faith dead and without a soule be Contradictions as vaine as A true Man without reason A true Fire without heate We confesse indeed that the faith of Iesuites the same with that of Simon Magus may very well bee without Charity and all other sanctifying graces a bare assent to the truth of Divine Reuelations because of Gods Authority As t is in Diuels so t is in Papists and other Heretickes But we deny that this is that which deserues the name of true Faith which whosoeuer hath hee also hath eternall life As it is Iohn 6. 47. 3 Argument That which Scripture doth not affirme that is false doctrine But the Scripture doth not affirme that wee are Iustified by Faith alone Ergo so to teach is to teach false Doctrine This Argument toucheth the quicke and if the Minor can be prooued we must needs yeeld them the Cause For that the Iesuites conceiue that this is a plaine case for where is there any one place in all the Bible that saith Faith alone Iustifies They euen laugh at the simplicity of the Heretickes as they Christen vs that glory they haue found out at last the word Onely in Luc. 8. 50. in that speech of Christ to the Ruler of the Synagogue Feare not beleeue onely and shee shall be made whole And much sport they make themselues with Luther That to helpe out this matter at a dead lift by plaine fraud hee foysted into the Text in the 3. to the Romans the word Onely When being taught with the fact and required a Reason He made answere according to his Modesty Sic volo sic iubeo stet pro ratione voluntas T is true that Luther in his Translation of the Bible into the Germane tougue read the 28. verse of that Chapter thus We conclude that men are iustified without the workes of the Law onely through Faith Which word onely is not in the Originall Where in so doing if he fulfild not the Office of a faithfull Translator yet he did the part of a faithfull Paraphrast keeping the sense exactly in that Alteration of words And if he be not free from blame yet of all men the Iesuites are most vnfit to reproue him whose dealing in the corrupting of all sort of Writers Diuine and humane are long since notorious and infamous throughout Christendome What Luthers Modesty was in answering those that found fault with his Translation we haue not to say Onely thus much That the impudent Forgeries of this Generation witnesse abundantly that it is no rare thing for a Lie to drop out of a Iesuites or Fryers penne But be it as it may be T is not Luthers Translation Nor that place in the 8. of Luke that our Doctrine touching Iustification by Faith alone is founded vpon We haue better proofes then these as shall appeare vnto you in the confirmation of the Minor of this Syllogisme Whatsoeuer the Scriptures affirme that 's true doctrine But the Scriptures affirme a man is iustified by Faith alone Therefore thus to teach is to teach according to the word of whole-some doctrine Our Aduersaries demaund proofe of the Minor We alleadge all those places wherein the Scriptures witnesse that we are Iustified by faith without the workes of the Law Such places are these Rom. 3. 28. Therefore we conclude that a man is iustified by faith without the workes of the Law Rom. 4. 2. 3. If Abraham were iustified by workes hee hath whereof to glory but not before God For what saith the Scripture Abraham beleeued God and it was counted to him for righteousnesse And vers 14. 15. 16. For if they which are of the Law be heires faith is made void and the promise made of none effect Because the Law worketh wrath for where no Law is there is no transgression Gal. 2. 16. Knowing that a man is not iustified by the workes of the Law but by the Faith of Iesus Christ Euen we haue beleeued in Christ that we might be iustified by the Faith of Christ and not by the workes of the Law For by the workes of the Law shall no flesh be iustified Gal. 3. 21. 22. Is the Law then against the promises of God God
coinquinatum intrare potest Now sure this is admirable that such acts as these should defile a man deserue hell offend God in a word be sinnes and yet for all this neither commanded nor forbidden in any Law of God Was there euer such a toy heard of as this as Sinnes beside the Law T is a most ridiculous contradiction Peccatum praeter Legem He that doth any thing beside the Law not mentioned nor include â— therein by way of prohibition or command t is most apparent he sinnes not nor offends not at all For whom doth he offend or who can challenge him of Sinne Doth God the Law-giuer No for t was not his intention to command or forbid such an act and ergo be it done or not done it crosseth not his will nor hath he any reason to finde fault or be displeased at it Satan or Man cannot accuse him For let them then shew the Law that prooues him an offender If they cannot alleadge a Law against which he hath transgressed they wrongfully accuse him of a fault Were it not absurd accusation against a prisoner at the Barre to say that he hath indeed done nothing against the Lawes of the Land but many things besides the Law not forbidden nor commanded in the Law those hee hath done and deserues to be punished for it as an offender But now if those veniall sinnes bee mentioned in Gods Law then are such actions either commanded or forbidden If commanded then the not doing of such a thing is plainely contrary to the Law As for example To steale a penny or some other small matter to please an idle word to tell an officious lie these be veniall sinnes say our Aduersaries But how hnow they they be sinnes who told them so The Scriptures they will say Where In the 8 and 9 Commandement Aske them now Did God intend in those Commandements to forbid those actions of stealing and lying Yea or No If he intended it not then t is no sinne at all to doe them seeing it croâ—seth not Gods will nor offends him If he did intend to forbid vs those things then to doe them is a sinne manifestly contrary to the holy will of God the Lawgiuer Wherfore let vs here remeÌ„ber that excellent rule of Bernard Non iussa quïdem licitè vtrumlibet vel admittuntur vel omittuntur iussa vero sine culpa non negleguntur sine crimine non â—ontemnuntur For things not commanded we may either lawfully doe them or leaue them but for things commanded to neglect them is a sinne to contemne them is a haynous crime Wherefore this distinction of sins against and sinnes beside the Law falleth to dust and our Minor Proposition stands firme That he who committeth veniall Sinne transgresseth the Law of God and therefore is vnrighteous for his so doing Becanus here forsakes the Cardinall in this distinction and helpes him by an other deuisâ— He grants that Veniall Sinnes be against the Law and proues it because euery Veniall Sinne is moraliter malum and Ergo contra rectam rationemet Legem aeternam But here 's now the distinction It is one thing to be contra Legem another contra finem Legis All Veniall sinnes be against the Law but no veniall sinne is properly against the end of the Law that is against Charity the Loue of God or our Neighbour Is not this a superfine Inuention As if a Subiect that hath in many things broken the Law should say True my faults be against the Law of the Land but yet they are not against the end of those Lawes viz. obedience to my Prince and Loue to the good of him and my Country Though I break the Lawes yet I would not haue you thinke but I loue and honour my Prince and Country well enough Iust so the Iesuits A man may commit many sinnes against Gods Law and yet obserue the end of the Law in louing God with all his heart and his Neighbour as himselfe Then which nothing can be more senselesse that a man should offend God in breaking of his Law and yet not withstanding loue God with his whole heart That a man should wrong his Neighbour doing that to him which he would not haue done to himselfe and yet for all that loue his Neighbour as himselfe If ye loue mee keepe my Commandemâ—nts saith Christ. Iohn 14. 15. Nay say the Romanists we loue him and yet breake his Commandements Loue doth none euâ—l to his Neighbour saith the Apostle Romans 13. 10 Nay say the Iesuits Loue may doe euill to his Neâ—ghbour and yet keepe the name of loue A man may be angry with another without cause reuile him and call him Racha hee may defraude him in small matters for these they make veniall sinnes and yet in the meane time all this without breath of Charity Himselfe would not willingly be so vsed but hee will vse another in this sort and yet looke to bee thanked for his loue too Such grosse absurdities doe our Aduersaries runne in to by coyning such senselesse distinctions of Sinnes not against but besides the Law of sinnes not against the end of the Law though against the Law it selfe Our Consciences cannot be satisfied with such silly shiftes and therefore we leaue them vnto those that can content themselues and choake vp their Consciences with a little sophistry Men who make a pastime of sinne and take liberty to qualifie and dispence with Gods Law as they thinke agreeable to their Conscience hoping by tricks of wit and dodging Distinctions to a void the accusations of Conscience and to elude the seuerity of Gods Iudgement SECT 4. CHAP I Iustification by workes makes void the couenant of grace of the difference between the law the Gospel of the vse of the Law of the erroneous conceit of our Aduersaries in this point THus much of these three Exceptions of our â—econd Argâ—ment prouing the impossibiliâ—y of our Iustification by the workes of the Law because we cannot perfectly fulfill the â—aw We goe now forward vnto two Arguments more taken the one from the difference of the two Couenants God hath made with man First of works the other of grace and the other from the Nature of true Christian Libâ—rty obtained for vs by Christs death Argument That which makes voide the Couenant of Grace is a false and haereticall doctrine But Iustification of workes of the Law makes void the Couenant of Grace Ergo T is false and haeriticall so to teach For confirmation of the minor in this Argument wee must briefly shew 1 What the Couenant of Grace what the Couenant of workes is 2 What opposition their is betweene these two By the Couenant of Grace we vnderstand in one word the Gospell i. e. the gratious appointment of God to bring man to Saluation by Iesus Christ. In the administration of this gratious purpose of God we must obserue foure periods of time where in God hath diuersly ordered this meanes
of Mans saluation 1 The first is from Adam vntill Abraham Werein God made the promise to Adam anone after his miserable fall and renued it as occasion serued vnto the Patriarches and Holy men of that first Age of the world viz. That the seede of the woman should breake the Serpents head This blessed promise containing the whole substance of mans redemption by Christ was religiously accepted of and embrased by the seruants of God in those times who witnessed their Faith in it by their offering of sacryfice as God had taught them and thier Thankfulnesse for it by their Obedience and holy Conuersation The second is from Abraham to Moses After that men had now almost forgot Gods promise and their owne duty and Idolatry was crept into those Families wherein by succession the Church of God had continued God cals forth Abraham from amongst his Idolatrous kinred with him renues that former promise in forme of a League and Couenant confirmed by word solemne Ceremonies God on the one side promising to be the God of Abraham and of his seed that in his seed all the Nations of the earth should be blessed Abraham for his part beleeuing the promise and accepting the condition of â—bedience to walke before God in vprightnesse This Couenant with Abraham is ratâ—fied by two externall Ceremonies One of a fiâ—e-brand pâ—ssing between the pieces of the Heifer and other Beasts with Abraham according to custome in making of Leagues had diuided in twaine Gen. 15. The other the Sacrament of Circumcision vpon the flesh of Abraham and his posterity Gen. 17. The third period is from the time of Moses vntill Christ. When after the Church multiplyed vnto a Nation and withall in processe of time and continuance among the Idolatrous Aegyptians grew extremely corrupt in Religion and Manners God againe reuiues his former Couenant made with Abraham Putting the Iewes in remembrance of the Couenant of grace in Christ. 1 By adding vnto the first Sacrament of circumcision another of the Passeouer setting forth vnto the Iewes the Author of their deliuerance as well from the spirituall slauery and punishment of sinne as from the bodily bondage and plagues of Aegypt 2 Afterwards by instituting diuers Rites Ceremonies concerning Priests sacrifices c. all which were shadowes of good things to come viz. of Christ the Churches Redemption by his death Which things were prefigured vnder those types though somewhat darkely yet plainely enough to the weake vnderstanding of the Iewes Who in that Minority of the Church stood in need of such Schoolemasters and Tutors to direct them vnto Christ. The fourth period and last is from Christs death to the end of the world Who in the fulnesse of time appearing in our flesh accomplished all the Prophecies and promises that went before of him and by the Sacrifice of himselfe confirmed that Couenant a new which so long before had beene made with the Church Withall hauing abolished whatsoeuer before was weake and imperfect hee hath now replenished the Church with aboundance of knowledge and of grace still to continue and increase till the consummation of all things In all these periods of time the grace of God that brings saluation to man was euer one and the same onely the Reuelation thereof was with much variety of circumstances as God saw it agreeable to euery season In the first t was called a Promise in the second a Couenant in the two last Periods a Testament the Old from Moses till Christs death the New from thence to the worlds end in both Remission of sinnes and Saluation bequeathed as a Legacy vnto the Church and this bequeast ratified by the death of the Testator typically slaine in the Sacrifices for confirmation of the Old Really put to death in his owne Person for the Sanction of the New Testament But notwithstanding this or any other diuersity in circumstance the substance of the Gospel or couenant of Grace is but one the same throughout all ages Namely Iesus Christ yesterday and to day and the same for euer In the next place By the Couenant of Workes we vnderstand that we call in one word the Law Namely That meanes of bringing man to Saluation which is by perfect obedience vnto the will of God Hereof there are also two seuerall Administrations 1 The first is with Adam before his fall When Immortality and Happinesse was promised to Man and confirmed by an externall Symbole of the Tree of Life vpon condition that he continued obedient to God as well in all other things as in that particular Commandement of not eating of the Tree of knowledge of good and euill 2 The second Administration of this Couenant was the renuing thereof with the Israelites at Mount Sinai where after that the light of Nature began to grow darker and corruption had in time worne out the Characters of Religion and Vertue first graued in mans heart God reuiued the Law by a compendious and full declaration of all duties required of man towards God or his Neighbour expressed in the Decalogue According to the Tenor of which Law God entred into Couenant with the Israelites promising to be their God in bestowing vpon them all blessings of Life and Happinesse vpon condition that they would be his people obeying all things that he had commanded Which Condition they accepted of promising an absolute Obedience All things which the Lord hath said we will doe Exod. 19. 24. and also submitting themselues to all punishment in case they disobeyed saying Amen to the Curse of the Law Cursed be euery one that confirmeth not all the words of this Law to doe them and all the people shall say Amen Deut. 27. 26. We see in briefe what these Couenants of Grace Workes are In the second place we must inquire what opposition there is betweene these two Grace and Workes the Gospell and the Law The opposition is not in regard of the End whereat both doe aime They agree both in one common end namely the Glory of God in Mans eternall Saluation The disagreement is in the meanes whereby this End may be attained which are proposed to Men in one sort by the Law in another by the Gospell The diuersity is this The Law offers life vnto Man vpon Condition of perfect Obedience cursing the Transgressors thereof in the least point with eternall Death The Gospell offers Life vnto Man vpon another condition viz. Of Repentance and Faith in Christ promising Remission of sinnes to such as repent and beleeue That this is the maine Essentiall and proper difference betweene the Couenant of workes and of Grace that is betweene the Law and the Gospell we shall endeauour to make good against these of the Romish Apostasy who deny it Consider we then the Law of Workes either as giuen to Adam before the promise or as after the promise it remained in some force with Adam all his posterity For the time before Mans fall It is
vpon God and play with his Iustice as the flie with the Candle let them take heed lest in the end they be consumed by it To leaue then these vaine Inuentions Let vs giue to God the glory that 's due to his name and so we shall well provide for the peace of our Soules Trusting entirely and onely vnto that Name of Iesus Christ. besides which there is not in Heauen or in Earth in Man or Angell any name Merit Power Satisfaction or whatsoeuer else whereby we may be saued And thus much touching the first maine branch of the matter of our Iustification namely Our owne Righteousnes Whereby it appeares sufficiently that we shall neuer be justified in Gods Sight Μόνῳ Ï„á¿· Θεῷ δόξα FINIS THE CONTENTS OF EVERY Section and Chapter in this Booke SECTION 1. CHAP. I. The explication of these termes First Iustice or righteousnesse Secondly Iustification CHAP. II. In what sense the word Iustification ought to be taken in the present controuersie and of the difference betweene vs and our Adversaries therein CHAP III. The confutation of our Adversaries cauils against our acception of the word Iustification SECT 2. CHAP. I. The orthodoxe opinion concerning the manner of Iustification by Faith and the confutation of Popish errours in this point CHAP. II. The confutation of the Arminian errour shewing that Faith doth not justifie sensu proprio as it is an act of ours CHAP. III. The confutation of Popish doctrines that other graces doe justifie vs and not Faith alone SECT 3. CHAP. I. Of the righteousnes whereby a man is justified before God that is not his owne inhaerent in himselfe that in this life no man hath perfection of holinesse inhaerent in him CHAP. II. No man can perfectly fulfill the Law in performing all such workes both inward and outward as each commandement requires against which truth Popish objections are answered CHAP. III. No man in this life can performe any particular good worke so exactly that in euery point it shall answer the rigour of the Law proued by conscience Scriptures reason and Popish objections answered CHAP. IIII. Three seuerall exceptions against the truths deliuered in this 3 Section SECT 4. CHAP. I. Iustification by workes makes voide the couenant of grace Of the difference betweene the Law and the Gospell Of the vse of the Law Of the erronecus conceit of our Adversaries in this point CHAP. II. Of Bellarmine's erroneous distinction of the word Gospell SECT 5. CHAP. I. Iustification by fulfilling the Law ouerthrowes Christian libertie The parts of our Christian libertie CHAP. II. Iustification by workes subjects vs to the rigour and curse of the Law SECT 6. CHAP. I. The reconciliation of that seeming opposition betweene S. Paul and S. Iames in this point of Iustification CHAP. II. The confirmation of the orthodoxe reconciliation of S. Paul and S. Iames by a Logicall Analysis of S. Iames his disputation in his second Chapter SECT 7. CHAP. I. None can be justified by their owne satisfaction for the transgression of the Law A briefe sâ—mme of Popish doctrine concerning humane satisfactions for sinne CHAP. II. All sinne is remitted vnto vs wholy in the fault and punishment For the onely satisfaction of Iesus Christ. Sect. l. â— 1. Rom. 8. 30. Heb. 9. Lib. 1. de Iust cap. 1 See luke 18. 14 This Man went downe to his house iustified rather then the other His prayer was for pardon God be mercifull c. For he went home Iustified i. e pardoned and absolued rather then the Pharisee Which is referred ad gratiam Regenerationis Tom. 2. tract 4. Cap. 2. Parag. â— Rom 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat liberatur sed sersus loci dâ—scrimen indicat 〈…〉 a Ephâ— 4. 24. Col. 3. 9. a Ephâ— 4. 24. Col. 3. 9. b 1 Cor. 3. 16. 6. 19. 2 Cor. 6. 16. Rom. 8. c Rom. 12. 5. 1 Cor. 12. 11. d Ioh. 15. 4. e Ioh. 4. 14. 1 Cal. Iustit lib. 3 cap. 1â— Rom. 8. 30. 〈◊〉 Ibid. Parag. 9. Sect. 2. â— â— â— Gen. Headâ— â— Cap. 7. Generall head a Gal. 2. 16. b Rom. 5. 1. c Rom. 28. d Rom. 4. 2. 3. 20. Gal 2. 16. Iam. 2. a Luke 7. 5â— b Mat. 9. 22. c Maâ— 10. 52. d Mat. 15. 21. e Mat. 7. 29. f Rom. 4. 20. g Heb. 21. 5 6. i Rom. 3. 24. k Heb. 1. 3. n Act. 6. 7. 6. 5. o 1 Tim. 3. 9. 4. 6. Virg. Georg. 1. p Gal. 3. 23. Act. 13. 38. Rom. 11. 6. 〈…〉 Thes. 48. 2. 3. pag 6â— c Aâ—tibell pag. 106. d Collat. cuâ— Sib. Lubber e Thesibu de â—ustific f Râ—monstrâ—nt In Cell Delphensi Art 2. Antith 2. Statuimus Deum Fidem noâ—iram nobis imputare per obedientiam eaâ—que nos in illa acceptos habere We are saued by grace thorough faith Ephes. 2. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Arg. Bell. b Lib. 1. cap. 13. a Lib. 1. cap. 2â— Nectamen est a Deo intus inhabitante per graâ—â—am Sanctificari sidextrinsâ—cus adâ—â—vante exitonte a Et Cap 13. pag. 311. H. a Feare Feare b Psal â—11 10. Pro. â— 7. Faith is radix a part of the tree Hope c Rom. 5. 5. d Heb. 6. 18. Loue. e Rom. 5. 5. a Rom. 5. 5. Repentance Reformation Not of Ahab or Iudas a Tom. 2. Tract â— cap. 3. Quest. 3. Bell. lib. 1. c. 14. 2 Arg. a 〈◊〉 antid â—onc Trid. Sess. 6 cap. II. b Cap. 15. eiuâ—dem Lib. primi 3 Arguâ— Bell. lib. 1 cap. 16. Allein durch â—en gsaubren Bell. quotes Luâ—beri Resp. ad duos Art ad amiâ—â—m quendam a Tit. 3. 5. 6. 7. b Rom. 3. 〈◊〉 c Rom. 9. 31. 32 How knowes Bellarmâ—ne that Bell. lib. 1. c. 19 â—ello cap. 16. a Bell lib. 1. â— 19. b 〈◊〉 Tom. 2 tract 4. cap. 2 quest 6. §. 15. c Bell. cap. 19 d As Adam a So Bellarminâ— cap. 19. answering that place Gal. 2. If righâ—teousnesse be by the Law then Christ dyed in vaine saith Nay seeing we are iustified by faith and workes following it Christ died to purpose that God might giue vs grace so to be iustified b Workes without grace doe not iustifie h Why because imperfect or because done by natures strength Not the later For then Adam not iustified Not the former forse all good works of the best are imperfect Sect. 3. c. 1. 2 Generall heads a 〈…〉 〈…〉 Conclusion Arg. a Rom. 3. Gal. 2. b Iohn 1. 8. c Verse 10. 2 Argument Pure in heart vndefiled 〈◊〉 the way 2 Cap. â— 3 Cap. 3. Proposition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen I my selfe b 〈…〉 c Iohn 1. 29. d Heb 9. 28. e Acts 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. f Micah 7. 19. a Ezek. 16. 2â— Apoc 1. 6. 1 Iohn 1. â—7 c Col. 1. 13. d Tit. 2. 14. e Rom. 6. 18. 2â— f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Heb. 4. 14 a Rom.
acquainted vs with his meaning as to follow another of our owne making And there fore according to the Scriptures we acknowledge and maintaine that as in other places where mention is made of the Iustification of a sinner before God so in the 2 and 4 Chapters of the Ep. to the Rom. and third Chapter of the Gal. where the Doctrine there of is directly handled by Iustification nothing else is meant but the gracious Act of Almighty God whereby hee absolues a beleiuing sinner accused at the Tribunall of his Iustice pronouncing him iust and acquitting him of all punishment for Christs sake CHAP III The Confutation of our Aduersaries cauils against our acception of the word Iustification OVR Adversaries haue little to reply against these so plaine places Somthing they answere namely 1 That it cannot be denied but that Iustification doth many times beare that sense we stand for But with all they would haue vs obseru this rule that Quotiescunque in Scripturis Deus dicitur iustificare impium semper intelligendum est ex impio facere iustum God cannot declare a man to be iust but of vniust he must make him iust And they giue the Reason Because the Iudgment of God is according to Trueth Rom. 2. 2. We embrace this Rule and the Reason of it acknowledging that where euer there is Iustification there must be Iustice some way or other in the party Iustified But the Question stands still in what manner God makes a sinner iust whom hee in Iudgemenr pronounceth so to be They say by bestowing on him the grace of Sanctification perfect Righteousnesse inherent in his own Person We affirme that it is by imputing vnto him the perfect Righteousnesse of Christ accepting Christs obedience for his In which diuersity let vs come as neere them as Trueth will giue leaue Thus â—arre we goe along with them 1 That there is inherent Righteousnesse bestowed vpon a Sinner whereby of vnholy impure vniust he is made holy cleane and iust We all confessed this worke of the Holy Ghost renewing Man in the spirit of his mind restoring in him the Image of God in Knowledge Righteousnesse and Holinesse That the Holy Ghost dwelles in the Elect as in Temples dedicated to his service which he adornes by communicating vnto them his Heauenly graces That hee makes them Liuing Members of Christs Body and fruitfull Braunches of that true Vine That this grace infused is a fountaine of Living water springing vp to eternall Life These things we beleeue and teach Wherfore whereas the Popish Doctors fall foule on our reformed writers charging Calvin others for denying all Inherent Righteousnesse in Beleeuers maintaining only an Imputed Righteousnesse without them We tell them 't is a grosse Calumny forged by perverse Minds that list not to vnderstand Mens playnest writings Nor Calvin nor any that euer maintained the trueth with him euer denied the Righteousnes oâ— Sanctification But this he denies we also with the Scriptures that the Righteousnesse which iustifies vs in Gods Iudgment is not in our selues but all in Christ. That inherent Righteousnesse or sanctification allway keepe company with Iustification in the same Person Severed they are never in their common Subiect viz a True Beleeuer as appeares Rom. 8. 30. But that therefore they must be confounded for one and the same Grace and worke of God may be affirmed with as good Reason as that in the Sunne Light and Heate are all one because alwaies ioyned to geather That by this grace of Inherent Righteousnesse a Man is in some sort iustified before God That is so farre as a Man by the grace of God is become truly holy and good so farre God esteemes him holy good God taketh notice of his owne graces in his Children he approues of them and giues Testimony of them in case it be needfull as appeares by the Righteousnesse of Iob Dauid Zachary and other holy Men who were good and did good in Gods sight Yea in the Life to come when all corruptions being vtterly done away the Saints shall be invested with perfection of Inherent Holinesse by the Righteousnesse of their owne and not by any other shall they then appeare iust in Gods fight Thus farre we agree with them But herein now wee differ that although by the grace of Sanctification infused God doe make him righteous and holy in some measure that was before altogether vnholy and wicked neuerthelesse we affirme that by and for this Holynesse the best of Saints living never were nor shall be Iustified in Gods sight that is pronounced iust and innocent before the Tribunall of his Iustice. For we here take vp the forenamed Rule layed downe by our adversaries Whomsoeuer God pronounceth to be perfectly iust he must needs be made perfectly iust For Gods Iudgment is according to trueth Now that no man in this life is made perfectly iust by any such inherent Holinesse in him as is able to outstand the severe and exact triall of Gods Iudgment is a Trueth witnessed by the Scripture and confessed alwaies by the most holy Saints of God Our Aduersaries indeed stiffly pleade the contrary teaching that sinne and Corruption in the Iustified is vtterly abolished The error and pride of which Imagination we shall shortly haue occasion more at Large to Discouer vnto you Meane while let that much stand for good that Man being not made perfectly iust in himselfe cannot thereby be declared perfectly iust before God and therefore some other Righteousnesse not that of Sanctification is to be sought for whereby a sinner may be Iustified in Gods sight To that argument of ours from the Opposition of iustification to Accusation and Condemnation confirmed by so many places of Scripture They answere That this hinders nothing at all Both may agree to God who of his mercy iustifies some that is makes them inherently Iust of his Iustice condemns other that is punisheth them To which slight Answeres wee make this short reply That where words are opposite as they acknowledg these to be there according to the Lawes of opposition they must carry opposite Meaning But vnto Accusation Comdemnation and punishment nothing is opposite but defence Absolution and Pardon Where therefore Iustificare is coupled with these words it must needes beare this and no other meaning of a bad man to make a good is not opposite to Accusation Condemnation or punishment of him Accused he may be Condemned and punished iustly and after made good I should but trouble you to alleadge more of their Cavills Let thus much suffice for the clearing of this point That Iustification and Sanctification are to be Distinguished and not confounded The Righteousnesse of the one is in vs in its Nature true and good but for its degree and measure Imperfect and alwaies yoaked with the remaynder of naturall Corruption And therefore if a sinner should plead this before the Iudgment seate of God offering himself to be
That the Apostle excludeth all the workes of Abraham from his Iustification both such as he performed when he had no grace and those he did when he had grace For those workes are excluded wherein Abraham might glory before Men. Now Abraham might glory before Men as well in those workes which he did by the helpe of Gods grace as those which he did without it Nay more in those then in these As in his obedient Departure from his owne Country at Gods command his patient expectation of the promises his ready willingnesse euen to offer his owne Sonne out of Loue and Duty to God his religious and Iust demeaning of himselfe in all places of his abode In those things Abraham had cause to glory before Men much more then in such works as he performed before his Conuertion when he serued other Gods beyond the Flood Therefore we conclude that Abraham was Iustified neither by such workes as went before Faith and grace in him nor yet by such as followed after This is most cleare by the v. 2. If Abraham where iustified by workes he had wherein to glory but not with God Admit here the Popish Interpretation and this speach of the Apostles will be false Thus If Abraham were iustified by workes that is by such workes as he performed without Gods gratious helpe he hath wherein to glory viz. before Men but not with God Nay that 's quite otherwise For its euident If a Man be Iustified by obeying the Law through his own strength he may boldly glory before God as well as before Men seing in that case he is not beholding to God for his helpe But according to our doctrine the Meaning of the Apostle is perspicuous Abraham might glory before Men in those excellent workes of piety which he performed after his vocation and in mens sight he might be iustified by them But he could not glory in them before God nor yet be iustified by them in his sight So then all workes whatsoeuer are excluded from Abrahams Iustification and nothing lest but Faith which is imputed vnto him for Righteousnâ—sse as it is v. 3. Whence it followes That as Abraham so all others are Iustified without all Merit by Gods free grace and fauour For so it followes verse 4. 5. Now vnto him that worketh the wages is not counted by fauour but by Debt but to him that worketh not but beleeueth in him that iustifieth the vngodly his faith is counted for Righteousnesse These words runne cleare till a Iesuite put his Foote into the streame to raise vp the Mudde To him that worketh that is which fulfileth the Righteousnesse of the Morall Law the wages of Iustification and Life is not counted by fauour but by debt for by the perfect Righteousnesse of the Law a Man deserues to be iustified and saued But to him that worketh not that hath not fullfilled the righteousnesse of the Law in doing all things that are written therein But beleeueth in him that iustifieth the vngodly That is relyeth vpon Christ who by his Righteousnesse obtained absolution for him that is Rightousnesse in himselfe His Faith is imputâ—d for Righteousnesse that is He by his Faith obâ—aynes Iâ—stification in Gods sight not by Merit of his owne but Gods gratious acceptation of Christs Righteousnesse for his But here our Aduersaries trouble the water by a false Inteâ—â—retation To him that worketh that is say they that fulfil the Law by his owne strength Wages is not counted by fauour but by debt but if he fulfill it by Gods grace his wages is paiâ—â— him by fauour not of debt Where vnto we reply That 1 This glose is a plaine corruption of the Text. For by workes in this fourth verse the Apostle vnderstands that kind of workes were of mention is made v 2 By which Abraham was not Iustified and these as we haue shewed where works done by the helpe of Grace not by the meere strength of Nature 2 And againe for the Assertion it selfe namely He that fulfils the mâ—rrall Law by the helpe of Gods grace is iustified by fauour not by debt we say t is ether a manifest falshood or at best an ambiguous speech For t is one thing to bestow Grace on a Man to fulfill the Law and t is another thing to Iustifie him when he hath fulfilled the Law If God should giue strength to a Man exactly to fulfill the Morralâ— Law that were indeed of his free fauour and grace but when this man that hath receaued this streâ—gth shall come before God with the perfect Righteousnesse of the Law pleading that in euery point he had done what was required God is bound in Iustice to pronounce him innocent and of due Debt to bestow on him the wages of eternall Life Adams case is not vnlike to such a Man For God gaue Adam what strength he had yet Adam fulfilling the Law by that strength should haue merited Iustification and Life Therefore when the Apostle speake 〈◊〉 all workes in the perfect fulfilling of the Law he saiâ—h that to him that worketh Wages is not counted by fauour but but by debt he speaketh exactly and the Iesuits in excluding workes done by Grace comment absurdly Thus much touching the third point concerning Mans Iustification by Faith alone as also of the first generall Head promised in the Beginning Namely the condition required of vs vnto Iustification viz. Faith SECT 3. CHAP. I Of the righteousnesse whereby a man is iustified before God that it is not his own inherent in himselfe that in this life no 〈◊〉 hath perfection of holinesse inherent in him I Proceede vnto the second Generall of the Matter of our Iustification where we are to enquire what Righteousnesse it is for which a Sinner is Iustified in Gods sight Iustificatâ—on and Iustice aâ—e still coupled together and some Righteousnesse there must be for which God pronounceth a Man Righteous and for the sake whereof he for Giâ—eth vnto him all his Sinnes Noâ— is a Sinner iust before God because Iustified buâ— hee is therfore Iustified because he is some way or other Iust. The Righteousnesse for which a Man can be Iustified before God is of necessity one of these two 1 Eyther inherent in his owne Person and done by himselfe 2 Or inherent in the Person of Christ but imputed vnto him A Man is Iustified either by something in him and performed by him or by some thing in another performed for him The wisedome of Angels and Men hath not bin able to shew vnto vs any third Meanes For whereas it is affirmed by some that God might haue reconciled Mankind vnto himselfe by a free and absolute parden of their Sins without the interuention of any such Righteousnesse eitheâ— in themselues or in Christ whereby to procure it to that we say That God hath seene it good in this matter rather to follow his owne most wise Counsailes then these Mens foolish Directions T is to no purpose now to dispute what God might
haue done whether God by his absolute omnipotency could not haue freed Men from Hell by some other Meanes without taking satisfaction for Sinne from Christ whether God ought not to haue the same priuiledge which we giue vnto any mortale King freely to pardon a Rebell and receaue him to fauour without consideration of any goodnesse in him or satisfaction made by him or anoâ— for him Or whether Sinne doe make such a deepe wound in Gods Iustice and Honour that he cannot with the safegard of either passe by it without amendes Such question as these are vaine and curious prosecuted by idle and vnthinkfull Men who not acknowledging the Riches of Gods 〈…〉 and grace in that course of their Redemption which god hath followed would accuse God of Indiscretion for making much adoe about nothing teach him to haue goâ—e a more compendious way to worke then by sending his owne sonne to 〈◊〉 for vs. 〈…〉 stand what God hath not tell him what he might or should haue done According to which course of his now reuealed will we know that God hath declared his euerlasting hatred against Sinne as that thing which most directly and immediately opposeth the Holynesse of his Nature and the Iustice of his Commandments We know that for this hatred which God beareth to Sin no sinfull creature can be able to stand in 〈…〉 And therefore before reconciliation it was needefull Satisfaction should be made where offence had bin giuen Which seeing man could not effect by himselfe God thought it good to prouide a Mediator who should in make peace betweene both So that what euer may be imagined of possibility of other meanes to bring man to Life yet now wee know that sicioportuit Thus Christ ought to suffer Luc. 24. 26. and that it Behoued him to be like vs that being a Faithfull high Priest he might make Reconciliation for our Sines Heb. 2. 17. Leauing then this new way to Heauen neuer frequented but by Imagination let vs follow the old wayes of Iustification that the Scriptures haue discouered vnto vs which are two and no more Either by our owne Righteousnesse and workes or by the Righteousnesse workes of another viz Christ. The former is that way whereby Man might haue obtayned Iustification and life had hee not bin a Sinner But now Man that is a Sinner cannot be Iustified and saued but onely in the later way viz. by the Righteousnesse of Christ the Mediator This Duine trueth is of most infallible certainty and soueraigne consolation vnto the conscience of a Sinner as shall appeare in the processe of our Discourse wherin we shall first remoue our owne Righteousnesse that so in the second place we may establish the Righteousnesse of Christ as the onely Matter of our Iustification in Gods sight By our owne Righteousnesse we vnderstand as the Apostle doth Rom. 10 The Righteousnesse of the Law or of workes which is twofold 1. The fulfilling of the Law whether by the Habituall Holynesse of the Heart or by the Actuall Iustice of good workes proceeding thence For the Law requires both That the Pâ—rson be Holy endued with all inward qualities of Purity and Iustice and that the workes be Holy being performed for Matter and all the Circumstances according to the Commandment 2 The satisfying for the Breach of the Law For he that makes full satisfaction to the Law which is broken is afterward no debter to the Law but to be accounted Iust and no Violater thereof We must now enquire touching these two whether a Man can be Iustified by his owne O-Obedience to the Morall Law Secondly Whether he can be iustified by his owne Satisfaction for Transgression of the Morrall Law Concerning which two Quaeres we lay downe these two Conclusions which are to be made good 1 No Man that is a Sinner is Iustified by his owne Obedience to the Morrall Law 2 No Man is Iustified by his owne satisfaction for his Transgression For the former It is the Conclusion of the Apostle Rom. 3. 20. Therefore by the workes of the Law shall no flesh be Iustified in his sight which we proue by these Arguments The first shall be that of the Apostle in the forenamed place which stands thus Whosoeuer is a Transgressor of the Morall Law he cannot be Iustifiâ—d by his Obedience thereto But euery Man is a Transgressor of the Morall Law ergo No Man can be Iustified by his obedience thereto The Maior is an vndeniable Principall in Reason It being a thing Impossible that a party accused as an offender should be absolued and pronounced innocent by pleading Obedience to that Law which he hath plainely disobeyed Wherefore the Apostle takes this Proposition for granted in these words of his For by the law commeth the Knowledge of Sinne v. 20. That which conuinceth vs to be sinners by that t is impossible we should be declared to be righteous that plea wilneuer quit vs which proues vs guilty Yea t were not onely folly but madnesse to alledge that for ones iust excuse which it selfe is his very fault whereof hee is accused The Maior then is certaine The minor is no lesse viz. That euery man is a transgressor of the Morall Law If any Sonne of Adam will deny this his owne conscience will giue his tongue the Lie and the Scriptures will double it vpon him Which hauing concluded all vnder Sinne averre That If we an Apostle not excepted say We haue no sinne we deceaue our selâ—es and the truth is not in vs. Yea If we say we haue not sinned we make God a her and his word is not in vs The conclusion then is vnfallable That by the Obedience of the Morall Law no Man shall be iustified that is quitted pronounced innocent before Gods iudgment seate This Aposticall argument vtterly ouerthrowes the pride of Man in seeking for Iustification by the Law and it is of so cleare euidence that the Aduersaries of this Doctrine cannot tell how to avoide it But for asmuch as many exceptions are taken and shifts sought out for the further manifestation of the force hereof against gainsayers of the truth it will be requisite to examine there euasions Which we shall doe in the next argument Which is this 2 Whosoeuer hauing once broken the Law can neuer after perfectly fullfill it he cannot be Iustified by his obedience thereto But Man hauing once broken Gods Law can 〈◊〉 after that perfectly fullfill it Ergo Man cannot be Iustified by Obedience of the Law The Maior of this Argument is framed vpon another ground then the former opposed vnto that erronious tenent of our Aduersaries That howsoeuer a man be a sinner against the Law yet neurthelesse afterward be may be iustified by his obedience of the Law Because God for the time following giues him grace perfectly to fulfill it Which opinion is directly contrary to the reason of the Apostle which is That once a sinner and alwayes
inoncency or the Saints haue in glory Touching the third sense of the words we grant indeed that to Loue God with all the heart is to loue him super omnia that is aboue all Creatures But the Iesuites take here but one part of true loue of God T is a singular part of Diuine loue when the heart is so fixed on God that neither the loue nor feare of any earthly thing can draw it from obeying of God Which we say is a matter wherein euery one failes in some kinde or other more or lesse though in the end may Martyrs and other holy men haue herein by faith ouercome the world But this is not enough vnto perfect loue to preferre God before all Temporall paines and pleasures profits or discommodities He loues God with all his heart not onely who loues him aboue all but also obeies God in all This is the loue of God that we keepe his Commandements He that for Gods loue will not obey Gods Law he loues his sinnes more then God Offend but in the least thing there 's presently want of loue for hee that will not doe as God bids him then is voyde of that loue which moues him to obey at other times He then that keepeth Gods word in him is the loue of God perfect indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Iohn 2. 5. Perfect obedience and perfect loue are inseparable Now seeing the former cannot be found in mortall men we cannot in them seeke for the latter And therefore this Commandement Loue God aboue all things cannot be kept in this life 2 That a man may loue his neighbour as himselfe For which purpose they turne vs vnto Rom. 13. 8. Hee that loueth another hath fulfilled the Law Because the Law is comprehended in this saying Thou shalt loue thy neighbour as thy selfe v. 9. and loue doth not euill to his neighbour therefore is loue the fulfilling of the Law vers 10. And they bid vs looke Gal. 5. 14. Where we reade For all the Law is fulfilled in one Word Thou shalt loue thy neighbour as thyselfe Hereto we answere That there 's in these places nothing that needs answering We grant that the loue of our neighbour as of our selues is the fulfilling of the Law that is of the second Table of the Law touching our duty vnto man and so much these places witnesse commanding vs also so to doe But now how doe our Aduersaries prooue out of these places that men can perfectly obâ—serue this Law We yeeld the Regenerate loue their neighboars as themselues but that perfection of loue which in euery point fulfils the Law doing our neighbour no hurt but all good in all our thoughts words and deeds this we cannot grant them vnlesse vpon better proofes Let vs goe to the tenth Commandement which they say may be kept that is 3 Thou shalt not couet This tenth Commandement of the Decalogue is say they possible to be fulfilled by a Regenerate man For three things must be obserued touching this concupiscence or coueting forbidden in the tenth Commandement 1 The vitious proâ—enesse and inclination of Nature vnto baddesires which is styled concupiscence in actu primo As to haue a theeuish minde 2 The inordinate motions of the heart immediately arising from that corrupt disposition which preuent reason and goe before consent as to desire another mans money but sodenly vanisheth of it selfe or vpon deliberation t is checkt 3 The consent of the will when either it takes 〈◊〉 mediate delight in such desires themselues as speculatiue fâ—rnication c. or when it resolues to put in execution what the heart imagined as to lay a plot to spoyle another of his goods The two former the vitious disposition of Nature and the inordinate desires that goe before consent these be no sinnes say the Romanists and so not forbidden in the tenne Commandements The last viz. Euill desires with consent they be the very sins which are forbidden in that Commandement Whence they conclude that a Regenerate man may auoid the breach of this commandment seeing it is in the power of his will whether he will consent vnto such motions of the heart or no and if he doe not consent then hee sinnes not Herevnto wee answere That whereas they of Rome teach that the Habituall vitiousnesse of Nature and the disorderly motions of the Heart which goe before Consent are no Sinnes they therein erre grossily against Scriptures and sound Reason This the gift of these Men alwayes to iudge flatteringly and fauourably on Natures side they concipt to themselues a God in Heauen like their God in Rome Facilem Deum one that will wincke at small faults and graunt Indulgence by the Dozen Looke what they iudge a small Matter God must be of there mind or else they are not pleased His Loue must fit there Humors what they thinke they can doe that God shall haue leaue to command or forbid but if otherwise they 'le tell him to his face that he is a foole ct a Tyrant to command them that which now they cannot performe For God say they to require of a Man a freedome from all vitious Inclinations and euill desires this were as mad an injunction as for a master to command his seruant neuer to be hungry or thirsty hot or cold and to threaten him that hee should looke through a halter in case it bee otherwise with him This errour wee shall more conueniently speake of in the refutation of common and generall exceptions which they make against all those proofes that doe demonstrate the impossibility of keeping the Law whereof this is one that Concupiscence in the first and second act is not Sinne. But now whereas they affirme that it is in a Regenerate Mans power not to yeeld consent to the motions of Sin and that therefore he may fulfill the Law which sayed thou shalt not lust we graunt them that the Spirit may many times get the victory ouermastring such vuruly motions of the heart but this is not perpetuall For who is there except extreamely ignorant of Grace and Nature but will confesse that many times these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affections of Sinne as the Apostle cals them do work in them so strongly vpon such circumstances and aduantages that they doe not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combate and fight against the powers of grace but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanquish them and euen leade a Man regenerate captiue vnto the Law or command of sinne The Apostle confesseth so much of himselfe Rom. 7. 23. Who yet was able to doe as much as he that thinkes himselfe best And therefore what euer power we may seeme to haue not to yeeld consent yet 't is certaine that we shall often faile in in our practise This of the second Argument touching the obseruation of the obseruation of the hardest precepts of the Law The third followes 3 If a Man may doe more then the Law requires he may certainely doe as much
Which aduantageth him not a jot For let him mince it how him lâ—stâ—tis manifest that these were such sinnes as for them Dauid durst not venter his best workes to come vnto the Barre of Gods seuere Iudgement There is yet another deuise That thirdly Dauid speakes by comparison viz. That that though the Righteousnesse of his workes were true being absolutely considered yet being compared with Gods Righteousnesse it seemed to be vnrighteousnesse As a candle set in the Sunne seemes to haue no light and a little light compared to a greater seemes darkenesse Whereto we answere that Dauid here makes a confession of his owne sinfulnesse not a comparison of his owne righteousnesse with the righteousnesse of God He desires that God will not enter into iudgement with him not because he had not so much righteousnesse as God in comparison of whom it seemed little or nothing but because he was sinnefull and had not so much Righteousnesse as he should Man may haue a Righteousnesse of his owne infinite degrees below the Righteousnesse of God which yet may passe the Tryall of Gods Iudgement without all reproofe As is manifest in the Righteousnesse of Adam and Christs Humanity both which though inferiour to Gods Righteousnesse were yet able to endure that strict examination Wherefore wee are not accounted vniust for that imperfection because we haue lesse Righteousnesse then our Maker but because wee haue not so much as we ought to haue according to the capacity of our Nature wherein hee made vs. But of this more hereafter Let this serue for the clearing of this first place of Scripture and the exceptions against it The second place of Scripture is that Isa. 64. 6. But wee are all as an vncleane thing and all our righteousnesse is as filthy ragges and we all doe fade as a leafe and our iniquities like the winde haue taken vs away This is the confession of the Church of God submitting herselfe to him in the acknowledgement of her sinnes and the iustnesse of his anger against her The confession is euery way generall both for Persons not one excluded We all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as an vncleane thing and likewise for workes none are excused from faultinesse All our Righteousnesse nay in the plurall all our righteousnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are as filthy ragges Hence they acknowledge that God is iustly angry with them and that in his righteous displeasure they are afflicted consumed and brought into great aduersity the glory of the Church and state decaying more and more like a fading leafe that fallâ— from the tree and is driuen away with the winde And wee all doe fade as a leafe and our iniquities like the winde haue taken vs away Against this plaine acknowledgement of mans sinfulnesse in all his most righteous workes the Iesuites except diuers wayes 1 That the Prophet speakes here in the person not of the godly but of wicked who make here this confession of their sinnes And how proued they this Thus. The Text saith Behold thou art wrath for wee haue sinned Now God is not angry with the godly but with the wicked Againe the Text saith There is none that calleth vpon thy name That is None of the wicked persons for the godly doe call on Gods Name This exception is manifestly refuted by the whole order of the Text whereby it is apparent to any that hath but halfe an eye that this Recognition of Sinne and prayer for mercy beginning at the 15 verse of the 63. chapter to the end of the 64 chapter is made by the whole Church and all the faithfull therein confessing their owne faults as well as others and suing for reliefe not onely in behalfe of others but of themselues too His reasons are worth nothing God is not angry with the godly saith Bellarmine No Then Peter is in an errour who saith 1 Pet. 4. 17. 18. The time is come that iudgement must begin at the house of God and if it begin at vs what shall the end of them be that obey not the Gospell of God And if the righteous be scarsly saued where shall the vngodly and sinner appeare Here 's Iudgement on Gods house that is on the righteous that obey the Gospell as well as on the vngodly that obey it not And so t is when the godly sinne they smart for it in priuate afflictions in publique calamities both wayes they finde God is not well pleased with their ill doings When a Church and a State is ruinated may not the most righteous take vp this confession Lord thou art angry for we haue sinned Euen we by our sinnes haue hastened and increased the publique miseries I trow none will deny it Againe the Text speakes of those that doe not call vpon Gods Name But the godly call vpon it Ergo. t is not meant of them True they doe call vpon Gods Name but is this done alwayes with that diligence with that zeale which God requires How comes it to passe then that the godliest men are many times secure slothfull cold and carelesse in the duties of Gods most holy worship Yea in the corrupt and declining times of the Church this happily is their fault chiefly who themselues begin to freeze in so generall a coldnesse of the season loosing much of that seruency of Spirit which the Apostle requires of vs as at all times so then especially when it should reuiue and put heat into others when their loue of Religion begins to waxe cold At such times zeale in Gods seruice vehemency in prayer constancy in all Relious exercises resolute but discreet forwardnesse in the holy profession of Religion is most commendable But yet it so comes to passe that euen then much security and slackenesse ouercomes the godly and whilest they should be a meanes to preuent a mischiefe they hasten it vpon themselues and others And thus the Iewish Church here in this place confesseth that there were none that called on the name of the Lord a carelesse negligence and slacknesse in the Seruice of God was come vpon them so that as it is in the next words there was none that stirreth vp himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take hold of God None awaked and rouzed vp himselfe with diligent endeauour to apply himselfe to the worship of God A fault wherewith God may iustly be angry as hee then was This first exception then is friuolous Others there bee as idle 2 That by all in this place is to be meant the greatest part not all the Iewes nor all their works were sinfull but the greatest part For so the word All is taken in some places of Scripture and therefore the Iesuits thinke it must needs be taken so here 3 That if it be meant of all simply yet t is not to bee vnderstood at all Times All the People and their workes were nought and sinnefull when they were to be caried away Captiue but it followes not that they were so at other times 4
This must be restrained to the righteousnesse which consistes in Obedience to the Ceremoniall Law All our Righteousnesse that is all our Ceremoniall workes in Sacrifices Obseruations of Sabboaths New-moones Fasts and such like are as filthy clouts being done in that manner as wee doe them viz without Faith and Obedience To these we say That there would neuer be an end were a Man bound punctually to refute euery Cauill which an Aduersary may frame out of his fancy-full imagination and froward heart We owe the Romanists no such credit as to assent to any point of Religion vpon their bare affirmation We can as confidently deny such Exceptions as these without yeelding them a refutation as they doe boldly make them without bringing any proofe And certainely most vaine and vngodly is that course which our Aduersaries or any that tread in there steps doe hold in their Disputations about serious points of Christian Doctrine when being vrged with conuincing Scriptures they thinke they haue done the part of Schollers and satisfied the Consciences of others desirous of Truth if they can amuse and stonny you a little with two or three Interpretations and prety exceptions and so leaue you to chuse which you list They will not tell you which they will stand to but euen when there answers crosse one another yet all shall downe that if one helpe not another may and altogether may vexe you when they cannot satisfie you This quarrelsome humour of men who seeke not the truth in loue but write to maintaine to dispute is not the least vexation of the spirit and wearinesse to the flesh of man as all those will witnesse whose much reading hath led them along into the perplexed mazes of Schoole-learning whether Diuine or humane The third place of Scripture is Psal 130. 3. If thou Lord shouldest marke iniquities O Lord who shall stand This place is parallell to the former wherein the holy Prophet desires God to be attentiue to the voice of his supplications craues this audience meerely of Gods fauour not vpon any righteousnes or worth of his own As for that he confesseth That if God should be strict to obserue wherein hee and all men doe amisse neither himselfe nor any other could be able to stand in his presence Whence he flies from his Iustice vnto his mercy But there is forgiuenesse with thee that thou mayest be feared verse 4. Presumption then it is and arrogant pride for any Romanist to say Lord if thou doe obserue Iniquities yet I shall be able to stand In such and such good workes be extreame to marke what is done amisse I feare not the tryall nor will sue to thy mercy From Scriptures we come to Reason Which is thus Wheresoeuer there is concupiscence and inordinate motions of the heart wheresoeuer there 's a defect of Charity towards God and Man Wheresoeuer veniall sinnes as our Aduersaries cals them are mingled with good works there the best workes of men are not free from some corruptions and sinfulnesse But in a man Regenerate there is concupiscence and euill motions of the heart present with him when hee would doe good there is a want of that measure of loue to God and Charity to Man which he might and ought to haue there also are besides many veniall faults that accompany his best workes Ergo the works of a Man Regenerate are not euery way good but in part sinfull The Minor is cleere and confessed by our Aduersaries especially for the two former circumstances of concupisâ—â—â—ce and imperfection of Charity and for veniall sinnes they also acknowledge it a very hard matter to 〈…〉 in any good worke Wherefore they are driuen in a desperate manner to deny the Maior and to auouch That neither concupiscence nor imperfection of Charity to God or our Neighbour nor yet veniall sinnes mingled with good workes doe at all impaire the goodnesse and perfect righteousnesse oâ— our obedience to the Law but that they are as good with those infirmities as without them Bad causes must be helpt out by bold and desperate attempts and so it â—ares with our Aduersaries in this point They will vtterly deny that there is any thing euill in a man Regenerate rather then be forced to confesse there is any thing euill in the workes that he performes The impudent vnreasonablenesse of this their Assertion we shall shortly speake of In the meane we goe on vnto the consideration of such Arguments which are brought by our Aduersaries to proue That the good workes of men Regenerate are truely and perfectly good without all faultinesse in them They proue it then 1 From the examples of Iob and Dauid Of Iob is said Iob 1. 22. In all this Iob sinned not nor charged God foolishly and chap. 2. verse 10. In all this did not Iob sinne with his lippes Againe for Dauid he is conscious to himselfe of his owne innocency and that no fault can be found in his doings wherefore he prayes Psal 7. 8. Iudge me O Lord according to my righteousnesse and according to mine integrity that is in me And after all this Psal. 18. 23. 24. He professeth openly his innocency and reward for it I was saith he also vpright before him and I kept my selfe from mine iniquity Therefore hath the Lord recompensed mee according to my righteousnesse according to the cleannesse of my hands in his sight And Psal. 17. vers 3. Hee declares how GOD had throughly tryed him and yet found him faultlesse Thou hast proued mine heart thou hast visited me in the night thou hast tryed me and yet shalt find nothing I am purposed my mouth shall not transgresse How then can any man say that Iob and Dauid sinned mortally in their sayings and doings when God himselfe witnesseth for them that they dâ—e not sinne Hereto we answere That we doe not lay sinne vnto the charge of those holy men nor doe we say they did ill where the Scriptures witnesse they did well Iob in that first Act of his tryall quitted himselfe well and ouercame the Temptation He sinned not as afterwards he did breaking forth into impatiency and that is all the Scripture meant by that speech In all this Iob sinned not But whether Iobs patience were in this first conflict euery way so vnreproueable that not the least fault could be spied in it in Gods seuere Iudgement is more then we dare affirme or our Aduersaries will euer be able to proue For Dauid his innocent demeanor of himselfe in the time of Sauls raigne was such that no Imputation of vnfaithfulnesse or ambition could iustly bee layed to his charge Wherefore when Sauls followers accuse him of treason against their Master Dauid appeales vnto God desiring him to deale with him according to his Innocency in that behalfe His owne conscience and God with his conscience after tryall made acquit him from plotting and practising against Saul as his Aduersaries said hee did Thence it followes that Dauid did not offend in
the Gospell bee all vpon condition of obedience but none vpon condition of perobedience T is an iniury done vnto vs whē they say we teach that Euangelicall promises be absolute and without condition as if God did promise and giue all vnto vs and wee doe nothing for it on our parts We defend no such dotage The promises of the Gospell be conditionall viz. Namely vpon condition of repentance and amendment of life That we study to our power to obey God in all things but this is such a condition as requires of sincerity and faithfulnesse of endeauour not perfection of obedience in the full performance of euery jot and Tittle of the Law Vnto the last Argument from the tenour of the New Couenant viz. That we must beleeue if we will be saued ergo the promise of the Gospell is with condition of fulfilling the Law This is an Argument might make the Cardinals cheeke as red as his Cap were there any shame in him Faith indeed is a worke and this worke is required as a condition of the promise but to doe this worke To beleeue though it be to obey Gods Commandement yet it is not perfectly to fulfill the whole Law but perfectly to trust in him who brings mercy and pardon for transgressions of the Law CHAP. II. Of Bellarmines erroneous distinction of the word Gospell SO much of the first member of the Iesuits distinction wherin his sophisticall fraud appeares taking the Gospel for the whole doctrine of the New Testament published by Christ and his Apostles and ergo confounding the Law Gospell as one because he findes the Law as well as the Gospell deliuered vnto vs by our Sauiour and his Ministers I proceed to the second branch of it The Gospell saith he is taken for the grace of the holy Ghost giuen vs in the New Testament whereby men are made able to keepe the Law T is so taken But where is it so taken The Iesuit cannot tell you that Vt verum fatear saith he nomen Evangelij non videtur in Scripturis uspiam accipi nisi pro doctrind No good reason for it in as much as t is euident to all me that there is great difference betweene the doctrine of Mans saluation by the Mercy of God through the Merits of Christ which is properly the Gospell and the graces of the Holy Ghost bestowed on man in his Regeneration whereby he is made able in some measure to doe that which is good But the fault is not so much in the name in calling the grace of God in vs by the name of Gospell as in the mis-interpretation of the matter it selfe Wherein two errours are committed by the Iesuite 1 In that he maketh the grace of the New Testament to be such strength giuen to man that thereby he may fulfill the Law 2 In that he saith The Law was giuen without grace to keepe it In both which assertions their is ambiguity and Error For the first We grant that grace to doe any thing that is good is giuen by the Gospell not by the Law The Law commands but it giues no strength to Obey because it persupposeth that he to whome the command is giuen hath or ought to haue already in himselfe strength to Obey it And Ergo we confesse it freely that we Receaue th◠Spirit not by the workes of the Law but by the hearing of Faith preached as it is Gal. 3. 2. The Donation of the Spirit in any measure whatsoeuer of his sanctifying graces is from Christ as a Sauiour not as a Lawgiuer Thus when we agree That all Graces to doe well is giuen vnto vs by the Gospell but next we differ They teach that the Gospell gies such grace vnto man that he may fulfill what the Law commands and so be Iustified by it we deny it and say that Grace is giuen by the Gospell to obey the Law sincerely without hyppocricy but not to fulfill it perfectly without infirmities In which point the Iesuite failes in his proofes which he brings 1 Out of those places where contrary Attributes are ascribed to the Law and Gospell Vnto the Law That it is the ministry of death and Condemnation Killing Letter that it workes wrath that it is a Yoake of Bondage a Testament bringing forth Childeren vnto Bondage But vnto the Gospell that it is The ministry of Life and of Reconciliation the Spirit that quickeneth the Testament that bringeth forth Childeren to Liberty which opposition Bellarmine will haue to bee because The Law giues precepts without affording strength to keepe them but the Gospell giues grace to doe what is Commanded But the Iesuite is here mistaken These opposite attributes giuen to the Law are ascribed to it in a twofold respect 1 Inregard of of the punishment which the Law threatens to offenders viz. Death In which regard principally the Law is said to be the ministry of Death to worke wrath to be not a dead but a Killing Letter in asmuch as being broken it leaues no hope to the Transgresser but a fearefull expectation of eternall Death and condemnation of the Law vnder the Terrors whereof it holds them in bondage But on the Contrary the Gospell is the ministery of Life of reconciliation of the quickening spirit and of Liberty because it reueales vnto vs Christ in whom we are restored to Life from the deserued Death and condemnation of the Law vnto Gods fauour being deliuered from the wrath to come vnto liberty being freed from slauish feare of Punishment This is the cheefe Reason of this opposition of Attributes Secondly the next is in regard of Obedience In which respect the ministry of the Law is said to be the Ministery of the Letter written in tabels of stone but that of the Gospell is called the ministery of the Spirit which writes the Law in the fleshly tables of the heart Because the Law bearely commands but Ministers not power to obey so is but as a dead Letter without the Vertue of the Spirit But in the Gospell grace is giuen from Christ who by the Holy Ghost sanctifieth the heart of his Elect that they may liue to Righteousnesse in a sincere thought not euery way exact conformity to the Law of God The like answere we giue vnto another proofe of his 2 Out of that place Iohn 1. 17. The Law came by Moses but Grace and truth by Iesus Christ. that is saith Bellarmine The Law came by Moses without grace to fulfill it but grace to keepe it by Christ. We answere The true interpretation of these words is this Moses deliuered a twofold Law morall and ceremoniall Opposite to these Christ hath brought a twofold priuiledge Grace for the morall Law whereby we vnderstand not only power giuen to the regenerate in part to obserue this Law which strength could not come by the Law it selfe but also much more Remission of sinnes committed against the Law and so our Iustification and freedome
them without breach of Conscience in disobeying and violâ—ting also Gods Commandement But otherwise for any immediate power over the conscience to restraine the inward liberty thereof no man without praesumption may arrogate its nor any without slauish basenes yeeld to another as the Apostle commands ye are bought with a price be not yee seruants of men This is in breife the Doctrine of Christian or spirituall lâ—berty which we call Christian 1. from the cause of it Christ by whose purchase we enioye it 2. From the subject of it Christians in opposition to the Iewes who had not this liberty in all parts of it as we haue Namely in freedome from the Ceremoniall Law and restraint in things indifferent In all other parts they in their measure were freed by Christ as well as we Againe we call it spirituall in opposition to ciuill and bodily Liberty because it stands in the freedome of Soâ—le and Conscience not in the freedome of the outward man the bondage and subjection whereof is no impeachment to this spirituall freedome As Anabaptisticall Libertines would perswade the world contrary to the Apostles decision 1. Cor. 7. 22. He that is called in the Lord being a seruant is the Lords Free-man CHAP. II. Iustification by workes subjects vs to the rigour and curse of the Law WE are now in the next place to see which braunch of our liberty is cut off by the doctrine of Iustification by workes Not to meddle with others whereat it giues a backblow but to take that which it directly strikes at we say it destroies our Liberty from the moral Law which stands heerein that we are not obliged vnto the perfect fulfilling of that Law vpon paine of aeternall Daemnation if we doe it not This gratious liberty Christ hath enfranchised vs withall whosoeuer beleiue in him and they that now teach we are justified by workes of the Law doe rob our Consciences of this heauenly Freedome bringing vs again vnder that miserable boÌ„dage vnto the Law wherein all men are holden which are in state of infidelity vnregeneration from whom the Law in extremest rigour exacts perfect ObedieÌ„ce if they will be sauâ—d For the cleering heereof this in the first place is manifest That he which will be justified by the workes of the Law is necessarily tied to fulfill the whole Law seeing ti 's impossible the Law should justifie them that transgresse it In the next place then we must proue that for a mans Conscience to be thus tyed to the fulfilling of the Law for the obtayning of Iustification is an vnsupportable yoake of spirituall Bondage contrary to that liberty wherewith Christ hath made euery beleeuer free This shall appeare in confirming of this Proportion A Man regenerate endued with true faith in Christ Iesus is not bound in Conscience vnto the fulfilling of the whole Law for his Iustification This Proposition seemes very strange vnto our adversaries and to be nothing else but a ground-plot wherein to build all licenciousnes and Libertinisme as if we did discharge men of all Alleageance to God subjection to his Lawes But their Calumnies are not sufficient confutations of orthodox Doctrine for the stopping of their mouthes we throw them this distinction whereon they may gnaw while they breake their teeth before they bite it in pieces Mans conscience stands bound vnto the Law of God in a two fold obligation Either 1. Of Obedience that according to the measure of Grace receiued he endevour to the vtmost of his power to liue conformably to the Law of God in all things 2. Of fulfilling the Law that in euery jot and tittle he obserue all things whatsoeuer it commands vpon paine of everlasting condemnation for the least transgression We teach that no true Beleeuer is freed from the Obligation vnto Obedience but so farre as by grace giuen him he is enabled he ought to striue to the vtmost to performe all duties towards God man commanded in the Law if he will justifie his faith to be sound without Hypocrisy And ergò our Doctrine is no doctrine of Licentiousnes But on the other side we teach That euery true beleeuer is freed from that obligation vnto the fulfilling of the Law for the attaining of life justification by it Which materiall difference for the cleering of our doctrine not obserued or rather suppressed by Bellarmine causeth the Iesuite to labour much in a needlesse dispute to proue against vs That a Christian man is tyed to the obseruation of the morall Law He tells vs that Christ is a Law-giuer aswell as a Redeemer of his Church praescribing orders for all in common for each one in particular That he is a Iudge that sentenceth according to Law That he is a King that ruleth ouer subjects vnto a Law That Christ by his comming did not destroy but fulfill the Law expounded it enioyned it to be observed by vs. That his Apostles vrge it in euery Epistle That a Christian man sinniug offends against the Law ergò is bound to keepe the Law In all which the Iesuite encounters his owne phantasy not our doctrine which is not wounded by such misguided weapons For we grant without striuing that every Christian is tyed to obserue the Morall Law and we averre that it is a most vnchristian Iesuiticall slaunder to affirme as he doth that we teach Christianum nulli Legi obnoxium subjectum esse in Conscientia coram Deo Nay we teach that he is bound to obey to the vtmost of his power and from this obligation no authority of Man or Angell Pope or Deuill can discharge him So much we grant the Arguments alleaged by the Cardinall doe enforce and nothing else They proue Obedience necessary to a beleeuing Christian but they can neuer proue perfect fulfilling of the Law to be necessarily required of him From this heauy burthen Christ hath eased the shoulders of all such as are in him by a liuely Faith of whom God doth no longer exact perfect Obedience to his Law in those strict and rigorous termes that they shall be accursed if they fulfill it not This we proue by these Scriptures 1. Gal 1. 2. 3. Stand fast saith the Apostle in the Liberty wherein Christ hath made vs free and be not entangled againe with the yoake of bondage But what is this Yoake of Bondage Is it onely the obseruation of the Ceremoniall Law No. That was indeed part of the yoake which the Apostles sought to lay on the Consciences of the Galatians But 't was the least and the lightest part the weightiest burthen was the fulfilling of the Morall Law wherevnto by the doctrine of the false Apostles the Galatians stood obliged This is plaine by the Text in the words following Behold I Paul say vnto you that if you be circuÌ„cised Christ shall profit you nothing For I testifie againe to euery man which is circumcised that he is bound to keepe the whole Law The Apostles