iudged according to this Righteousnesse and Innocency oh how soone his mouth would be stopped And this confession wrung out from out his Conscience All my Righteousnesse is as filthy Raggs And againe Vilis sum I am vile what shall I answere thee But that other Righteousnesse of Iustification is without vs in Christs possession but ours by Gods gratious gift and acceptation and this euery way perfect and vnreproued in the seuerest Iudgment of God And therefore when a sinner is drawne before the Barre of Gods Iudgment accused by the law Satan his Conscience conuicted by the euidence of the Fact and to be now sentenced and deliuered to punishment by the vnpartiall Iustice of God In this case he hath to alleadge for himself the al-sufficient righteousnesse of a Mighty redeemer who onely had Done and suffered for him that which hee could neuer doe nor suffer for himselfe This Plea alone and no other in the world can stop vp the Mouth of hell confute the accusations of Satan chase away the Terrors that haunt a guilty conscience and appease the infinite Indignation of an angry Iudge This alone will procure fauour and absolution in the presence of that Iudge of the whole world This alone brings downe from Heauen into our Consciences that blessed peace which passeth all vnderstanding but of him that hath it Whereby we rest our selues secure from feare of Condemnation being provided of a defence that will not faile vs when after death wee shall come into Iudgment SECT 2. CHAP. I. The Orthodoxe opinion concerning the manner of Iustification by Faith and the confutation of Popish errours in this point HAuing thus cleared the meaning of this word Iustification and shewed that the Scriptures when they speake of the Iustification of a sinner before God doe thereby vnderstand the absolution of him in Iudgement from sinne and punishment Wee are now vpon this ground to proceede vnto the further explication of this point to enquire by what Meanes and in what Manner this Iustification of a sinner is accomplished That we may goe on more distinctly I will reduce all our ensuing discourse of this point into three heads First touching the condition required in them that shall be iustified Secondly the matter of our Iustification viz. What righteousnesse is it wherefore a sinner is Iustified Thirdly touching the forme of Iustification in what the quality of this iudiciall Act of God iustifying a sinner consisteth Concerning the first at this time The condition required in such as shall be partakers of this grace of Iustification is true faith wherunto God hath ordinarily annexed this great priuiledge That by faith and faith onely a sinner shall bee iustified This the Scriptures witnesse in tearmes as direct and expresse as any can be Rom 3. 28. We conclude a man is iustified by faith without the workes of the Law and Rom. 4. 9. For we say that faith was imputed vnto Abraham for righteousnesse and Rom. 5. 1. Then being iustified by faith we haue peace towards God through Iesus Christ our Lord. With other the like places Whence it is agreed vpon on all sides that a sinner is iustified by faith but touching the manner how he is said to be iustified by faith there is much controuersie and brawle betweene the Orthodoxe of the reformed Churches and their Aduersaries of Rome and Holland the Arminians and the Papists The sentence of the reformed Churches touching this point consisteth of two Branches First that a sinner is iustified by faith not properly as it is a quality or action which by it's owne dignity and merit deserues at Gods hands Remission of sinnes or is by Gods fauourable acceptance taken for the whole and perfect righteousnesse of the Law which is otherwise required of a sinner but onely in relation vnto the obiect of it the righteousnesse of Christ which it imbraceth and resteth vpon Secondly that a sinner is iustified by faith in opposition vnto the Righteousnesse of workes in the fulfilling of the Law Whereby now no man can be iustified In this relatiue and inclusiue sense doe the Reformed Churches take this proposition A man is iustified by faith They explaine themselues thus There are two Couenants that God hath made with man By one of which and by no other meanes in the world saluation is to be obtained The one is the Couenant of workes The tenor whereof is Doe this and thou shalt liue This Couenant is now vtterly void in regard of vs who through the weaknes of our sinfull flesh cannot possibly fulfill the condition of Obedience required therby and therfore we cannot expect Iustification Life by this means The other is the Couenant of grace the Tenor whereof is Beleeue in the Lord Iesus and thou shalt be saued The condition of this couenant is Faith the performance whereof differs from the performance of the condition of that other Couenant Doe this and Liue is a compact of pure Iustice wherein wages is giuen by debt so that he which doth the worke obeying the Law may in strict Iustice for the worke sake claime the wages eternall life vpon iust desert Beleeue this and liue is a compact of freest and purest Mercy wherein the reward of eternall life is giuen vs in fauour for that which beares not the least proportion of worth with it so that he which personnes the condition cannot yet demand the wages as due vnto him in seuerity of Iustice but onely by the grace of a freer promise the fulfilling of which hee may humbly sue for By which grand difference betweene these two Couenants clearely expressed in Scriptures it appeares manifestly that these two Propositions A man is iustified by workes A man is iustified by Faith carry meanings vtterly opposite one to the other The one is proper and formall the other Metonymicall and Relatiue In this Proposition A Man is iustified by workes we vnderstand all in proper and precise termes That a righteous man who hath kept the law exactly in all points is by and for the dignity and worth of that his obedience iustified in Gods sight from all blame and punishment whatsoeuer because perfect obedience to the morall Law in it selfe for it owne sake deserues the approbation of Gods seuere Iustice and the reward of Heauen But in that other Proposition A man is iustified by Faith We must vnderstand all things relatiuely thus A sinner is iustified in the sight of God from all sinne and punishment by faith that is by the obedience of Iesus Christ beleeued on and embraced by a true faith Which Act of Iustification of a sinner although it be properly the onely worke of God for the onely merit of Christ yet is it rightly ascribed vnto faith and it alone for as much as faith is that mayne condition of that new Couenant which as we must perform if we will be iustified so by the performance thereof we are said to obtaine iustification and life For when God by
suspition of crime be layed to their charge they are iustified either by a plaiâ—e denyall of the fact alledging that the fault whereof they are accused was neuer by them committed or by denying the euill of the fact alledging that in so doing they haue done well because they haue done what the Law commanded and that 's their warrant Thus Samuel iustifies his gouernment against all surmise of fraudulent and wrongfull dealing that the people might imagine by him In 1 Sam. 12. 3. c. Thus Dauid cleares himselfe before God from that crime of conspiracy against Saul his Master and seeking of the Kingdome which Cush and other Courtiers accused him of professing his innocency and desiring God to iudge him according to his righteousnesse and integrity in that behalfe as it is Psal. 7. 3. 4. 8. There need not other instances in so plaine a matter Those that are iustified by this meanes are iustified by that Righteousnesse which is of the Law and of Workes By which plea though man may be iustified before man yet in the sight of God no flesh liuing shall be iustified As hereafter we shall see 2. Some are not truely righteous in themselues but are in their owne persons transgressors of the Law These when they are accused haue no other meanes whereby they may be iustified but by confessing the crime and pleading satisfaction that for their transgression against the Law and offence thereby against the Law-giuer they haue fully satisfied by doing or suffering some such thing as by way of iust penalty hath beene required of them Now hee that can plead such a full and perfect satisfaction ought therefore to be accounted innocent and free from all desert of further punishment for t is supposed he hath endured the vtmost of euill the Law could inflict and so he is to be esteemed of as if he had not at all violated the Law For plenary satisfaction for a fault and the non-Commission of such a fault are of equall Iustice and deserue alike Iustification In which point it must be noâ—ed that if the party offended doe pardon without any satisfaction taken there the offender is not iustified at all And againe if the offence be such as there can be no satisfaction made then it is vtterly impossible that the offender should euer be iustified Now this satisfaction which an offender may plead for his Iustification is threefold 1 That which is made by himselfe in his owne person He that can plead this kinde of satisfaction is iustified Legally by his owne righteousnesse and merits 2 That which is made by another for him When another by consent and approbation of the party offended interposeth himselfe as surety for the party delinquent in his stead and name to make that satisfaction which is required of the party himselfe Whether this be done by doing or suffering the same things which the delinquent should haue done or suffered or some other things but of equivalent worth and dignity He that pleades this kinde of satisfaction is iustified Euangelically by grace through the righteousnesse of another imputed to him and accepted for as his 3 That which is made partly by himselfe and partly by another Which kinde of satisfaction may haue place betweene Man and Man but betweene God and Man it hath none at all Neither by this nor by that first kinde of satisfaction which is done in our owne Persons can any man be iustified in the sight of God but onely by the second sort that satisfaction which is made by another for vs. As wee shall see afterwards CHAP II. In what sense the word Iustification ought to be taken in the present controversie and of the difference betweene vs and our Adversaries therein HAuing thus distinguished of these words it followeth that in the first place we enquire in which of the fore-named senses wee are to take this word Iustification The difference betweene vs and our adversaries of the Romish Church is in this point very great and irreconcileable They affirme that Iustification is to bee taken in the first acception for making of a Man Iust by infusion of Reall Holinesse into him So that with them to Iustifie beares the same sense as to purifie or sanctifie that is of a person vncleane vnholy vniust to make him formally or inherently Pure Holy and Iust by working in him the inherent Qualities of Purity Sanctity and Righteousnesse We on the coÌ„trary teach according to the Scriptures That Iustification is to be taken in the second acception for the pleading of a persons innocency called into Question wherby he is iudicially absolved and freed from fault and punishment So that with vs to justifie a person is in iudiciall proceeding to acquit him of the crime whereof hee is accused and to declare him free from desert of punishment Whether of vs twain be in the right is very materiall to be determined of considering that all ensuing disputation touching the Iustification of a Sinner is to bee framed vpon one of these grounds rightly taken and an error here is like a threed misplaced at first that runnes awry afterward through the whole piece Our Adversaries plead for their Assertion the Etymâ—logy of the word iustificare is iustum facere in that sense say they as Pâ—rificare Mortificare Viâ—ificare and many the like signifie to make pure to make dead or aliue by the reall induction of such and such Qualities Againe they alleadge Scriptures as namely Dan 12. 3. They that turne many to righteousnes Heb. that iustifie many shall shine as the Starres for euer Apoc. 22. 11. Hee that is righteous iustificetur Let him be righteous still Tit. 3. 7. He hath saued vs by the washing of Regeneration renewing of the holy Ghost That being iustified by his grace wee should bee made Heires according to the hope of eternall life Againe 1 Cor. 6. 11. And such were some of you but yee are washed but yee are sanctified but yee are iustified in the name of the Lord Iesus and by the Spirit of our God Out of these with some other places but such as haue scarce any shew of good proofe they would faine conclude that by Iustification nothing else is meant but the Infusion of the Habite of Iustice vnto him that was before sinfull and vniust Hereto wee answere 1. First for the Etymology that the signification of words is to bee ruled not by Etymologies but by the common vse Quem penes arbitrium est et vis norma loquendi as the Poet truly defines Now it s a thing notorious that in the custome of all Languages this word Iustificare imports nothing but the declaration of the Innocency of a person and lawfulnesse of any fact against such accusations as impleade either of vniustice and Wrong I will iustifie such a Man or such a Matter say wee in English and what English Man vnderstands thereby any thing but this I will make it appeare such a Man is honest
workes and faith are two Coordinate causes by their ioynt-force-working our Iustification but the Apostle vtterly excludes Faith onely from Iustification and attributes it wholy vnto workes For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith onely he vnderstands faith alone that faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 17. alone solitary by itselfe without workes And such a dead faith whereof these hypocrites boasted S. Iames excludes wholly from justifying of a man I say then that he is not iustified by faith onely but that he is iustified by workes That is a working faith that is fruitfull in Obedience The Apostle goes forward from the Example of Abraham vnto that of Rahab verse 25. Likewise was not Rahab the Harlot iustified by workes That is in the same manner as Abraham so also Rahab was iustified by a working saith Which appeared to be so by that which shee did when she receaued the messengers entertained the two spies which were sent to search the land lodged them in her house without discouering them And when by accident they were made knowne hid them secretly vpon the roofe and afterwards sent them out another way conveied them away priuily not by the vsuall but by another way that is through the window letting them downe ouer the wall by a Cord as the story hath it Ios. 2. In this dangerous enterprise wherein this weake woman ventured her life in succouring the Enemies of her King and Country it appeares plainly that she had a strong and liuely Faith in the God of Israel and that the confession which she made with her mouth to the spies The Lord your God he is the God in Heauen aboue and in the Earth beneath Iosh. 2. 11. proceeded from a truely beleeuing heart insomuch as her words were made good by works that followed them Wherefore the Apostle iustly parallels these 2 examples of Abraham offering his sonne and Rahab in the kind vsage of the Spies because both those facts were singular trialls of a liuely faith which was able in that sorte to ouercome what was hardest to be conquered viz. Naturall affection In Abraham both fatherly affection to the life of a deere and only sonne and in Rahab the Naturall loue to ones Country and a mans owne Life did all stoope and giue way when once true Faith commands Obedience Here againe our adversaries trouble themselues and the Text with needlesse speculations telling vs that now the Apostle hath altered his cliffe and gone from the second Iustification in Abrahams example to the first Iustification in this of Rahab That Rahab was conuerted at this time of receauing the spies being made a beleeuer of an infidell a good woeman of a bad That she by this good worke did expiate her former sinnes and merited the grace and fauour of God notwithstanding that she committed a venial sinne in handling of the businesse telling a downe-right lie which though she should not haue done yet it hindred not the meritoriousnes of the worke with such other fond imaginations peruerting the simplicity of the Trueth But first they are not agreed among themselues whether the Apostle doe in that sort shift from one Iustification to another Bellarmine affirmes it and many moe But others deny it as may be seene in Lorinus his exposition of the. 21. v. of this Chapter And were they agreed vpon it sure I am they should disagree from the Apostle who makes this second instance of the same nature with the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In like manner saieth he was Rahab iustified viz. as Abraham was Againe when they say Rahab became a true beleeuer at that time of receauing the spies not before 't is more then they can proue By the circumstances of the story it appeares plainely that she beleeued before they came by the relation of the great workes which God had done for his people and the promises that were made vnto them that they should possesse Rahabs countrey This bred feare in others but faith in her by the secret working of the holy Ghost See Ioshua 2. 9. c. And certainly had she not had Faith before the spies came who can thinke she would haue giuen entertainment to such dangerous persons But she knew them to be the Seruants of the God of Israel in whom shee beleeued and therefore by this Faith she receaued them peaceably though Enemies of her Countrey Lastly to that of the Meritâ—riousnes of the worke of Rahab to deserue Grace and Life aeternall we reiect it not only as a vaine but an impious conceit which neuer entred into the humble hearts of the Sâ— of old but hath bin set on foote in the last corrupt ages of the world by men drunken with selfe-Loue and admiration of their owne Righteousnes Thus we haue these 2 Examples whereby the Apostle hath proued sufficiently that the Faith which is separated from Obedience will not justifie a Man therefore that it is a dead Faith and not a true liuing Faith according as was proposed v. 20. Now for a close of this whole dispute he againe repeates that conclusion adding thereto anew similitude to illustrate it by in the last verse of the Chapter For as the Body without the Spirit is dead so faith without workes is dead that is As the Body without the Spirit i. e. the Souls or the Breath and other Motion is dead vnable to performe any liuing action whatsoeuer So Faith without workes is dead that is vtterly vnable to performe these liuing actions which belong vnto it What are those Two 1. To repose it stedfastly vpon the promise of life in Christ which is the proper immediate liuing Action of Faith 2. To justifie a Man in the sight of God which by a speciall priuiledge is the consequent of the former These liuing actions cannot be performed by that Faith which is dead being destitute of good workes That Faith which hath not power to bring forth Obedience is thereby declared to be a dead Faith deuoide of all power to embrace the promise with confidence and relyance as also to justifie A Man would thinke this were plaine enough and needed not to be troubled with any further Câ—villations But 't is strange what a coile our Adversaries make with this similitude writhing and straining it to such Conclusions as the Apostle neuer intendeâ— Hence they gather 1. That as the Soule giues life to the Body as the â—â—rme of the Body so Workes giue life to Faith as the forme of it 2 That as the Body is the same true Body without the Soule with it so Faith is one and the same true Faith without workes and with them which are nothing but sophisticall speculatiâ—â—â— besides the purpose of the Text. The Apostle intends nothing but to shew the Necessity of the Copulation of a liuing Faith and Obedience together by the similitude of the like Necessitie of the vnion of a liuing Body and the Soule But his purpose is not to shew that the
VINDICIAE FIDEI OR A TREATISE OF IVSTIFICATION BY Faith wherein that point is fully cleared and vindicated from the cauils of it's aduersaries Deliuered in certaine Lectures at Magdalen Hall in Oxford By William Pemble Master of Arts of the same house And now published since his death for the publique benefit PHILIP 3. 9. And he found in him not hauing mine owne righteousnes which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith OXFORD Printed by IOHN LICHFIELD and WILLIAM TVRNER for Edward Forrest 1625. TO THE RIGHT WORSHIPFVLL MASTER DOCTOR WILKINSON Principall of Magdalen Hall The Masters Batchelours and other Students of that flourishing Societie SIRS CVstome hath made dedication of bookes almost as common as Printing of them and Wisdome directs there to dedicate where we owe either respect or thankes this worke therefore is yours by right the Author thereof who is now with God vndertaking it at your request and performing it amongst you for your good so that now to bestow it vpon you is not a gift but retribution and I hope it will both stirre you vp to be carefull to continue fit men to stand vp in his place and remaine to his successours as a patterne of imitation if it be too high for aemulation To commend this Authour to you were to bring Owles to Athens and for me to commend the worke would not adde much worth to it I know nothing can disparage it vnlesse it be a naked Margent but you and all that will be pleased to take notice of his yeares and great abilities in all humane learning wil confesse he could not haue time to reade many Fathers and so that defect may be easily pardoned For he had fully finished sixe lusters of yeares yet had hee throughly traced the circle of the Arts and attained to an eminency not only in those ordinary Sciences wherein all Schollers haue some smattering but euen in those sublimer speculations of which all are not capable few search after For hee was export in the Mathematickes both mixt and pure his skill in Histories was also praise-worthy sometime he spent and not without successe in trauailing to learne 〈…〉 and much trauaile in the study of our home-taught tongues that he had worth to laiâ—e beene Professour 〈…〉 or Hâ—brew all which indowments as they 〈◊〉 afterwards haue enabled him to read with much profit so could they not chuse but preuent younger yeares from reading at all the ancient Fathers so it was not want but abundance of learning that tooke vp his time and preuented his Margent and therefore I hope shall not disparage this worke The first weapon young Fencers learne to vse is single sword when they are masters of that they inlarge their skill our Author was but yong let it not preiudice him that he first vses onely the sword of the Spirit the word of God especially sith that is so dextrously weelded that by it alone he hath deadly wounded the Romish Leuiathan Therefore as in my knowledge these Lectures were heard with much applause so doe I perswade my selfe they wil be read with great approbation and occasion the publishing of other Lectures and priuate labours wherein hee tooke no lesse paines nor deserued lesse praise then in his publike indeauours So hoping that you will accept this small paines of mine I take my leaue and rest From Tewkeisbury this 9th of Iuly 1625. Yours willing to doe you greater though not more acceptable seruice IOHN GEREE To the Christian Reader GEntle Reader this Treatise was neither finished nor polished by the Author He left it with mee when hee died to bee dealt with as cause should require vpon perusall I found it fit for the time so full of lifâ— so sound cleere in proofe that in my conceit it will doe much good and here thou hast it as he left it The argument is of all indifference betwixt vs and Papists the chiefest no controuersie more disputed and lesse agreed vpon then this Christ and his bloud is the maine cause of our spirituall peace Papists and others diuide with him and take something to themselues the spirituall pride that is in the heart of man would faine haue a finger in the work of saluation of other controuersies betwixt vs the other party some befor the Popes Kitchin some for the Popes crowne but this of our Iustification toucheth the life of Grace to the quicke breeds more in our flesh then any and thâ—se sicknesses are most dangerous that come from within It is a fundamentall case wherein to faile takes away the essence of a Christian Wherefore sith there is now such need to haue the world confirmed in this truth of God I thought good to send this booke abroad wherein this is put out of question to any man of a single eie that we are not iustified by any thing wee any thing we can doe or suffer Many write bookes and confute them themselues when they haue done but this our Author what hee wrote he beleeued for being to die he confirmed this Truth in a discoursefull of life and power and professed to take his last vpon it that it was the very truth of God Wee reade that some learned Papists when they are to giue vp the ghost disclaime their owne merits and would faine finde all in Christ alone but this our Author did it before sundry with that life and feeling 〈◊〉 cleare apprehension of the loue of God in his Sonne that such is heard him and loued him well and long could not well tel whether they should weepe or reioice weepe to see a friend die reioyce to see him die so Good Reader learne this holy instruction out of this booke that we are not to be found in our owne righteousnes at all and beleeue it thou shalt haue as he had peace passing all vnderstanding in life and in death for being iustified by saith not by workes we haue peace with God saith Saint Paul If any ingenuous learned Papist would vndertake to answer this booke me thinkes I might prophecy that as Vergeziê° Bishop of Capo d' Istria and Nuncio to Clement the seuenth and Paul the third reading Luther to answere Luther was conuerted and had his soule saued And as Pighius tho of a peeuish Spirit enough yet reading Caluin to confute Caluin was in the very doctrine of Iustification confuted himselfe and wrote with vs. So I say would a modest Papist read this booke to reply vnto it he could not but see the truth and yeeld vnto it For tho many have done excellently in this argument yet to speake my opinion freely at least for perspicuitie this surpasseth them all Farewell Thine in Christ Rich. Capel A TREATISE OF IVSTIFICATION CHAP. I. The explication of these tearmes First Iustice or Righteousnesse Secondly Iustification HAuing by Gods Assistance dispatched two of those generall points at first proposed touching the Antecedents and Nature of
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
If the hardest precepts of the Law may be kept then much more all the rest which are easier But the hardest precepts may be obserued Ergo the rest also They proue the minor thus Three precepts there are which are most hard as all confesse 1 Thou shalt loue the Lord with all thy heart 2 Thou shalt loue thy neighbour as thy selfe 3 Thou shalt not couet The tenth Commandement But now all these three commandements may be kept by the Regenerate Ergo the rest and so the whole Law Wee deny the minor of the Prosyllogisme and say that those three precepts are not to be kept perfectly by any man in this life They proue it in each particular 1 That a man in this life may loue God with all his heart This they prooue ◠By Scripture Deut. 30. 6. The Lord thy God will circumcise thy heart and the heart of thy seed to loue the Lord thy God with all thy heart and with all thy soule that thou mayest liue This is a praediction or promise of that which was heretofore and is still accomplished in the regenerate who being sanctified and purified from sinne a worke of Gods Spirit in the heart figured by externall circumcision of the flesh should loue God with all their hearts 2 By example of Dauid who saith of himselfe Psal. 1 9. 10. With my whole heart haue I sought thee and God also testifies of him That he kept his commandements and followed him with all his heart to doe that onely which was righteous in his eyes 1 Kings 14. 8. The like is recorded of Iosiah 2 Kings 23. 25. And like vnto him was there no King before him that turned to the Lord with all his heart and with all his soule and with all his might according to all the Law of Moses neither after him arose any like him These men then loued God with all their hearts 3 By reason For to loue God with all the heart carries one of these three senses First to loue him onely and nothing else and so wee are not commanded to loue God with all our heart because we must loue our neighbour too 2 To loue him tanto conatu quanto fieri potest that is as much as may be Nor is this commanded saith Becanus and yet if it were who would say t were impossible to loue God as much as one can 3 To loue God aboue all that is to preferre him before all creatures before father and mother as Christ did Mat. 10. 37. and as Abraham did before his onely Sonne Now this onely is to loue God with all the heart and this men may doe as appeareth in the Martyres and others who left all for Gods loue Vnto these Arguments we answere That it is not so easie a matter to loue God with all the heart as these imagine Bellarmine indeed makes a But at it There is nothing required saith he of vs But to loue God with all the Heart As if it were as easily done as spoken But wee beleeue that in this But God hath set vp a white which all the men in the world may and must aime at but none will shoot so steadily as to hit it Vnto the place of Deuteronomy we say God therein tels vs what his gracious worke is in circumcising or sanctifying our hearts what our bounden duty is thereupon viz. to loue him with all our hearts the performance whereof wee must endeauour syncerely chough we cannot doe it perfectly For the examples of Dauid and Iosiah who are said to follow the Lord with all their heart there is nothing else meant thereby but a syncere intent and endeauour in the generall to establish and maintaine Gods pure Religion in their Kingdome free from corruption of Idolatry as also for their owne particular conversation to liue vnblameably For Dauid t is a cleare case that not perfection but syncerity is his commendations whose many sinnes recorded in the Scriptures witnesse sufficiently that hee had in his heart that corruption which many times turned the loue thereof from God to other things How did he loue God with all his heart when hee defiled Vriahs bed shed Vriahs blood intended to murder Nabal iudg'd away an honest mans Lands to a fawning Sycophant with such other faults The Prophet himselfe in that place in 119. Psal. witnesseth as the vprightnesse of his heart With my whole heart haue I sought thee so withall the weaknesse and corruption of it against which he humblie craues Gods assistance in the very next words Let me not wander from thy commandements For Iosiah t is plaine that this singular commendations is giuen him because of his through reformations of the most corrupt estate of Religion which was before his reigne Wherein many Godly Kings before him had done something in redressing some abuses but none went so farre in a zealous reformation of all according to Moses Law Wherefore the Text saith that there was no King before him like vnto him which cannot be meant absolutely of all for Dauid is said to follow Gods will with all his heart as well as Iosiah but since the time that Religion began to bee corrupted in the Iewish Church there was none of all the Kings of Iudah that was so faithfull as Iosiah to restore all things to their first purity Whence he hath the praise that he turned vnto God more entirely then any other King before or after him But now from Iosiahs zeale in reformation to conclude that in euery particular of his life he kept the Law perfectly louing God with all his heart is a consequence that wants strength of connexion Vnto the reason from the meaning of the Law we grant That the first is not the meaning of it But for the second viz. That to loue God with all the heart is to loue him as much as may be The Iesuite hath no reason either to deny that this is not commaunded or to affirme that if it were commanded t is yet possible to doe it Would any man say except he care not what he say that God doth not command vs to loue him as much as may be Or will it bee a truth from any mans tongue to say that he loues God with as great perfection as may be It cannot Which appeares thus Gods will is that we should loue him with all our hearts Now Christ hath taught vs to pray Thy will bee done in earth as it is in Heauen Thence t is euident Wee on Earth are bound to fulfill the Commandement of louing God as the Saints in Heauen doe fulfill it But now our Aduersaries themselues grant that whil'st wee bee in viâ wee cannot loue God so much as we shall d ee in Patriâ Whence it followes that no man can loue him so much as may be and as he ought to doe seeing no man hath his heart replenished with that measure of Diuine loue whereof his Nature is capable which either Adam had in his
wisdome power not to be questioned or resisted by any How much lesse shall I answere him saith he chuse out my words to reason with him whom though I were righteous yet would I not answer but I would make supplication to my iudge v. 14. 15. Further If I would iustifie my selfe mine own mouth will condemne me If I say I am perfect it shall proue me peruerse Though I were perfect yet would I not know my soule I would despise my life v. 20. 21. And once more If I wash my self with snow water make my hands neuer so clean yet that thou plunge me in the ditch mine own cloathes shall abhorre me For he is not a man as I am that I should answere him and we should come together in iudgement vers 30. 31. 32 See this holy Saint who elsewhere stands peremptorily to the defence of his Innocency and vprightnesse against that wrongfull imputation of hypocrisie which his friends charged him withall telling them that till he die he wil not take away his innocency from himselfe nor his heart shall not reproue him of his dayes yet when he sets himselfe before the Tribunall of Gods Iustice he dares not stand out in his own Iustification but submits himselfe to the mercy of his Iudge with humble supplication for his fauour These confessions of Iob be not complements out of a fained and needlesse modesty but the fruits of a conscience rightly informed and apprehensiue of its owne sinfulnesse and the seuere rigour of Gods iudgment The serious meditatioÌ„ of which two particulars we commend vnto our Aduersaries and all other of their humour that are apt to entertaine fauourable and gentle opinions touching their sinnes and withall to nourish high conceits of their owne goodnesse Whence they grow by degrees to thinke that Gods iudgement is like their owne foolish imaginations and where they out of blindnesse or selfe-loue cannot see a fault that there God himselfe can finde none We hardly see beames in our own eyes are we then so skilfull to spie the smallest moate who can vnderstand his faults saith Dauid wilt thou answere him Yes I doe A secret fault may soone sâ—â—p it a deceitfull heart may in one circumstance go beyond thy wit watchfulnesse Here then humility would doe well and prayer for thy ignorances for thy secret sinnes vnknowne to thy selfe as much as others Here true modesty would haue her place that thou preferre Gods wisedome and iudgement aboue thine owne remembring that he iudgeth not as man iudgeth but sometimes otherwise then thou doest accounting that abhomination which in thine eyes is much set by and alwayes more exactly then thou caust seeing much euill in that where thou seest little and some euill where thou think'st there is none And therefore alwayes speake vnto thy selfe in those excellent words of Saint Iohn If my heart condemne as in many things it doth God is greater then my heart and knoweth all things 1 Iohn 3. 20. God forbid then that in any thing I should presume to pleade with him in my Iustification He is wise in heart and mighty in strength who hath hardened himselfe against him and hath prospered Iob. 9. 2. Thus much touching our first Argument for the inward witnesse of the conscience Which in the most innocent life often in the most holy worke drawes backe from Gods Iudgement seat and is afraid to put it selfe vpon the tryall of his seuere Iustice. Wee haue the Scriptures to witnesse vnto vs the same Truth Psa. 143. â— 2. Heare my prayer O Lord giue earâ— vnto my supplication in thy faithfulnesse answere mee and in thy righteousnesse Here the prophet seemes to appeale to the Iustice of God requiring his helpe vpon such tearmes as if God out of pure Iustice could not haue denyed him But t is nothing so T is the mercy of God the holy Prophet sues vnto Answere me in thy faithfulnesse and Righteousnes that is in those gratious promises wherin thou hast made mee to trust where vpon I doe rely Thou art iust and faithfull in keeping promise be so to me in my distresse who according to thy promise seeke vnto thee for succour Vnto this Righteousnesse of God Dauid presents himselfe and his supplications but before that strict severe Iustice of God he dares not stand but in all submissiuenesse prayes in the next words And enter not into Iudgement with thy seruant He craues mercifull audience of his prayers but deprecates the strict examination of his Life and doings He knew well that if God should deale with him vpon so hard Termes his owne Innocency could neuer haue made his prayers exceptable For saith he in this shall no Man liuing be Iustified The force of this place Bell. seekes to decline by three poore miserable shifts That Dauid would not haue God enter into Iudgement with him to iudge him seiliâ—et according to such things as he had of himselfe but according to such things as God had giuen him that is Iudge mee not according to that righteousnesse which I haue by Nature but according to that righteousnesse which thou hast giuen by thy Grace Which interpretation how ridiculous a phantasy it is and quite besides the meaning of the Prophet t is easy for any one to Iudge by reading of that Psalme Bell. therefore hath another string to his Bow but as rotten as the Former 2 That the place is meant of veniall Sinnes without which a Man cannot liue and though they be small faults yet would it be no Iustice in God to punish them So that the meaning is Lord enter not into Iudgement that is Lord I will not contend with thee I confesse my selfe a sinner and craue pardon Diuers small faults I haue committed not against the Law but besides the Law and thou mayest easily pardon them My case is not singular I doe therein but as other Men doe amongst whome there is none so iust but some time failes and offends And therefore doe not lay such faults to my charge Men of corrupt conscience that thus sport with Sinne and play with the Scriptures The Iesuite must bring vs better proofes then he doth else wee shall neuer beleeue that Dauid was a Man of Bellarmine his mind touching Veniall Sins That doctrine is part of the dregs of corrupted Nature maynatined by Popish Moabites who are setled on thier Lees infatuated by the Loue of Sin and flattering themselues in that wickednesse as little light which God accounteth worthy to be haâ—ed wee acknowledge no Veniall Sinnes but such as deserue eternall death which hereafter we shall make good And therefore if Dauid would not that God should enter into iudgement with him because of veniall sinnes that accompany his holiest practises t is in effect that which we say the difference is onely in an Epithete We say Dauid prayed not to come into iudgement because his best workes were sinfull and Bellarmine addes Because venially or pardonably sinnefull
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
ergo if God had giuen such a Law to the Iewes as could haue brought Saluation to them through the perfect fulfilling of it 't is apparant that God had made voide his former Couenant vnto Abraham because Righteousnes should haue bin by the Law and not by Christ. But now God gaue no such Law as could be kept by the Iewes as the Apostle proues because all were sinners against it and therefore it followes that notwithstanding the giuing of the Law the Promise standes good for euer and Righteousnes is to be odtained onely by the Faith of Iesus Christ. From hence we conclude firmely That the difference betweene the Law and the Gospell assigned by our Diuines is most certaine and agreable to the Scriptures viz. That The Law giues Life vnto the Iust vpon Conâ—ition of perfect Obedience in all things The Gospell giues Life vnto Sinners vpon Condition they repent and beleiue in Christ Iesus Whence it is plaine That in the point of Iustification these two are incompatible and that therefore our minor Proposition standes verified That Iustification by the workes of the Law makes voide the Couenant of Grace Which Proposition is the same with the Apostles assertion else-where Gal. 2. 21. If Righteousne be by the Law Christ died in vaine and Gal. 5. 4. Ye are abolished from Christ whosoeuer are iustified by the Law yee are fallen from Grace By somuch more iuiurious are these of the Romish Church vnto the Gospell of Christ when by denying this difference they would confound the Law and Gospell and bring vs backe from Christ to Moses to seeke for our Iustification in the fulfilling of the Morall Law They would persuade vs that the Gospell is nothing but a more perfect Law or the Law perfected by addition of the Spirit enabling men to fulfill it That the promises of the Gospell be vpon this Condition of fulfilling the Law with such like stuffe Their Doctrine touching this point is declared vnto vs by Bellarmine Lib 4. de Iustificat cap. 3. 4. Where he comes many distinctions betweene the Law and Gospell but will by no meanes admit of that which our Reformed Diuines make to be the chiefe The cheife distinction which he conceaues to be betweene them he frameth thus The Gospell saieth he is taken in a double sense 1. For the Doctrine of Christ and his Apostles by them preached and written 2. For the Grace of the Holy Ghost giuen iu the New Testament which he makes to be the Law written in our Hearts the quickening Spirit the Law of Faith Charity shed abroad in our Hearts in opposition to the Law written in stone to the dead and killing Letter the Law of Workes the Spirit of bondage and feare Vpon this he proceeds to the difference betweene the Law and the Gospell Thus. The Law teacheth vs what is to be done the Gospell if it be taken for the Grace of the holy Ghost so it differs from the Law because it gaines strength to doe it but if it be taken for the Doctrine deliuered by Christ and his Apostles so it agrees with the Law teaching vs as the Law doth what things are to be done This Argument the Iesuite illustrates and proues in three particulars 1. The Gospell containes Doctrinam operum or Leges For Morall praecepts they be the same in the Gospell that be in the Law euen those praecepts that seeme most Euangelicall viz of louing our Enemies witnes of this all the writings of the New Testament wherein euery where we find praecepts exhortations to the same virtues Prohibitions and dehortations from the same vices which the Law forbids or commands So that for Morals the Doctrine of the Gospell is but the Doctrine of the Law newly that is most cleerely and fully expounded Nor is the Gospell in a more perfect substance but in Circumstance a more perspicuous Doctrine Which though a Trueth yet is very ridiculouslie proued by the Cardinall out of Mat. 5. Nisi abundauerit c. Vnlesse your Righteousnes exceed What He saieth not the righteousnes of the Law and Prophets but of the Scribes and Pharisees yee shall not enter c. A profound Glosse Christ would not add to the Burden of the Law but take away from the false glosse of the Scribes and Pharisees Surely good cause had our Sauiour to taxe both the Doctrine of the Pharisees in interpreting and their manners in their hypocriticall practice of the Law in outward matters without inward Obedience But litle Reason was there that Christ should require of man more perfection then Gods Law required and 't is a fancie to dreame of any such meaning in our Sauiours speach 2 The Gospell containes Comminations and threatnings as the Law doth Witnes the many woes from Christ's owne mouth against the Scribes and Pharisees together with those frequent denunciations of Iudgement and Damnation to such as are vngodly that doe not repent and obey the Gospell 3 Thirdly the Gospell containes promises of Life and happines but these Euangelicall promises be not absolute but vpon the same Condition that the Legall are viz Cum conditione implendae Legis Cum conditione Iustitiae actualis operosae quae in perfecta Mandatorum obseruatione consistit Cap. 2. This the Iesuite would proue vnto vs. 1. From that Math. 5. Vnlesse your Righteousnes aboud c. that is in Bellarmines Construction so far as vnto the perfect keeping of the Law you shall not enter into the Kingdome of Heauen 2. From Mat. 19. 17. Mat. 10. 19. Where Christ speakes to the yong man Asking him what he should doe to be saued If thou wilt enter into Life keepe the Commandements And to the Lawyer 10. 28. who asked the like Question he answeres This doe and thou shalt liue That is Fulfill the Law and thou shalt be saued In which wordes they say That Christ did preach the Gospell and shewed vnto these men the very Evangelical way to Saluation 3. From the many places of Scripture Wherein Mortificatiâ—n of Sinne and the studious practice of Holines and Obedience is required of vs. As. Rom. 8. If yee mortifie the deed 's of the flesh by the Spirit yee shall liue So. Ezekiel 18. 21. If the wicked will returne from all his Sinnes that he hath committed and keepe all my statutes and doe that which is lawfull and Right he shall surely liue and not die With a Number such like places 4. From the very Tenor of the Gospell He that belieueth shall be saued but he that belieueth not shall be damned Where we see the Promise of Life is not absolute but conditionall If we doe such and such workes From hence the Romanist concludes That seeing the precepts threatnings and promises of the Gospell be for matter the same that those of the Law are the true difference betweene the Law and Gospell shall be this That the Law nakedly proposeth what is to be done without giuing grace to performe it but the
is a rare priviledge no doubt 4. The fourth meanes is by another liuing mans satisfaction for them For not onely the superabundant works of Christ and Saints departed but the good workes of iust men aliue will satisfie for another being done with that intent So great is God's clemency towards good Catholiques that though one man cannot confesse nor be contrite for another yet satisfie he may the Iustice of God for his sinnes Both these meanes are grounded vpon pregnant places of Scripture Gal. 6. 2. Beaâ—e yee one anothers burthen that is satisfie one for another Againe 2 Cor. 12. 15. I will most gladly bestow and be bestowed for your sakes that is to satisfie for your sinnes Againe 2 Tim. 2. 10. I suffer all things for the Elects sake that is that my sufferings may be their satisfactions So Col. 1. 24. I reioyce in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church That is My sufferings with Christ's sufferings make vp a Treasurie for the Church that such as want of their owne may make vse of his satisfaction and mine Againe Rom. 12. 15. We being many are one anothers Members Ergo We may impart satiâ—factory workes one to another as one member doth heate to another To conclude 'T is in our Creede I beleeue a communion of Saints Ergo There is a communion of satisfactions And so the point is very fitly proued Whereby it appeares that the Châ—lâ—ren of the Romish Church are reasonable well prouided of Meanes to recompense God's Iustice and redeeme the Temporall punishment of their sinnes in this life The other degree of the temporall punishment is in the life to come namely in â—urgatory whereinto all they drop who die in Veniall Sinnes the fault whereof was not forgiuen in this Life or in Mortall Sinnes the fault whereof was forgiuen in this Life but full satisfaction was not made for the punishment before death Such must fry awhile in Purgatory longer or shorter time according as their Sinnes are more or lesse haynous or as Mens hearts on Earth be more or lesse pitifull towards them But howeuer there they must be till the Temporall Punishment of their Sinnes be fully suffered or bought out by something else that may satisfie God's Iustice This Punishment of Sinne inflicted in Purgatory is twofold 1. Poena Damni of Losse viz. of the beautifull vision of God and ioyes of Heauen 2. Poena sensus of sense or smart viz. The bitter paines of God's wrath sensibly tormenting the Powers of the Soule inflicted vpon them either immediatly by God himselfe or by the ministery of the diuels as his Instruments For 't is a doubt not yet resolued among the Patrons of Purgatory whether the Diuels haue not to doe there also as well as in hell But whether their Tormentours be Diuels or not this is agreed vpon that the Torment and Punishment which the Soules do suffer in Purgatory is for the Substance of it the very same with the Torments of Hell differing only from it in continuance Those of Purgatory be temporall these of Hell aeternall Well now such as haue not bestirred themselues then well in this Life to make all euen by full satisfactions such must be arrested in the mid way to Heauen and cast into this Prison Out of which two Meanes there be to be deliuered 1. By suffering all this temporall punishment for so many yeares and dayes as 't is to continue How many that is you must inquire of St Michael the Church knowes not that But yet sure shee is that many Soules shall continue in Purgatory till the day of Iudgement so there shall be the same period of the World and of their Torments These haue a hard time of it 't is easier haply with others But be it as 't will be such as these pay the vtmost farthing where they endure in the flames of Purgatory so long till the time of their whole punishment be runne out Then God is satisfied and they deliuered 2. By buying out this punishment by some other satisfactory price For although God could so haue ordered it that euery Soule being once in Purgatory should suffer all the Temporall punishments due yet he is content to bee intreated to commute poenance and take some other valueable consideration by way of satisfaction for this punishment But this satisfactory payment cannot be made by the Soules themselues it must be made by some on Earth for them which is done 1. Either by laborious workes of any one iust and godly Catholique whether he be a friend of the deceased or other touched with a charitable pitty toward a poore soule Who by store of deuout prayers Almes Masses Pilgrimages founding of Coueâ—ts and Hospitals c. may procure a gaole-deliuery for that soule for which he intends those good workes 2. Or by the Pope who is purse-bearer to the Church and hath the Treasurie thereof vnder Lock and Key He now though he cannot directly absolue the Soules in Purgatory from their punishment as he can Men liuing on the Earth yet he may helpe them another way by bestowing on them so much of the superfluous sufferings of Christ and of the Saints that thereby God's Iustice may be satisfied for the whole punishment which otherwise they should haue endured Yea such is the power of his Indulgences to infuse a vertue into such and such Altâ—â— Shrines 〈◊〉 c. that whosoeuer shall frequent such places or vse such prayers all Complements duely obserued he may at his pleasure free one two three or more soules our of Purgatory Nay did not Couetousnes coole the heare of his Apostolical Charity he might so bountifully powre out the Treasures of the Church vpon these prisoners in Purgatory that they should all haue enough to weigh down the feales deserue a passe-port for Heauen Such efficacie there is in that spirituall Picke locke which the Pope hath in keeping All which is very properly proued by the former places of Scripture and others also were it needfull now to alleage them But thus we see the Catholiques are euery way furnished for satisfactions that what Christ hath not done for them they can doe for themselues either to suffer and ouercome the Temporall punishments of their Sinnes or else which is the easier course to buy out that punishment at a valuable price of other satisfactionary workes wherewith Gods Iustice shal be abundantly contented Now whereas those whom they terme Heretiques cry out aloud that such satisfactions to God's Iustice be indeed no Satisfactions at all because they are no wayes equall vnto the offence committed and so no full recompence of wrong offered vnto God for the assoiling of this doubt they giue vs this distinction very necessary to be obserued Satisfaction is double 1. Iustitiae ex rigore Iustitiae ad absolutam perfectam Aequalitatem Quantitatis That is There is a Satisfaction of Iustice consisting in