also hath its own promises as both Covenants have likewise their own atonements I do not deny it but this I ask what manner of promises hath repentance in the Old Law God promiseth life to them that return from their wickedness What doth he signifie an eternal or a temporary peace and felicity of this outward life If you answer an eternal I would then know what difference there will be between Legal and Evangelical Promises but when I do stedfastly contemplate upon the nature and kind of both times and testaments in the holy word of God and compare the vertue of one Kingdom with the other this seems to me to be the difference between Moses and Christ that I suppose all his Blessings and Rewards promised by God to those that lead their life according to the prescript of the Law go not beyond the bounds of a certain earthly blessedness and recompence In which notwithstanding we think there are contained no small benefits of God For what could happen to any man in this mortal state to which we are all of necessity subject not only more desirable but also of a larger extent by the wonderful power of God than when you are by the singular gift of God placed in such a Commonwealth which by a wonderful fruitfulness and plenty of all good things excells all other Nations whatsoever you should then pass your life in it being compassed about with the Divine Protection that you may not only your self live long in the Land which the Lord your God hath given you but that it should also be well with your Sons after you through all Generations that you may maintain your state with dignity and abundance of all the best things that the adversity of common fortune may have no power over you that no Enemy may annoy you no tempest may cloud your tranquility that no storm of evil things may shake you that at home and abroad whether you are in the field or in your house going out or coming in all things may happen successfully to you according to your hearts desire and moreover that God should so bless all your wealth and works of your hands and that at no time the powerful providence of God should forsake you unto the utmost bounds of the most aged life unto these add the plenteous fruitfulness of the Land the incomes of Fruits and Corn the continual increases of wealth the constant fruitfulness of Cattle besides other very plentiful Promises and Blessings of the like kind whereof there is a long Catalogue described in the Law which are appointed for those who inviolably obey the most holy Precepts of God and turn from their Sins to Righteousness All which Promises being by the Prophets set before the Penitent seem to me to be of such a sort that they either signifie temporary Rewards in this World and mitigate outward punishments in this Life or if they be referred to eternal Life they do at least imply the faith of a Mediatour by a certain silent condition And therefore among Divines there are learned and famous men who do rightly and learnedly prove that the Preaching of Repentance belongs peculiarly to the Gospel and not to the Law For the Law Preaches Damnation to Sinners The Gospel Preaches Salvation to the Penitent Therefore when the Lord says return and ye shall be saved I desire not the death of a sinner c. It is not the Preaching of the Law which pronounces the Sentence of Condemnation without mercy but it is the very voice of the Gospel And this seems to me to be the chief difference between Moses and Christ that like as he being as it were a certain earthly Christ procures an earthly liberty to the people and sets before them the duties that are incumbent upon them in leading their lives so all the doctrine and benefits of Christ are peculiarly and chiefly directed unto life eternal and calls us thereunto especially from this world But if we suppose that these legal promises should notwithstanding be referred to eternal life yet when they did not pass the bounds of that people only and reached not to other Nations but to those peculiarly who waited for the Seed promised to them therefore the promises of the Law included faith at least by a certain silent condition Wherefore as touching those legal promises in which the holy Prophets held out unto them that repented and were converted pardon and many other benefits in these must be considered not only what is promised but also to whom the promise is made as being such as belonged not to others but those only who being descended from the Seed of Abraham were contained in the Convenant and had a right to the Lamb slain from the beginning Therefore according to the authority of Augustin we ought always to look to the root in such promises and the mind should always be raised up to the Mediator of the New Covenant in whom alone all the Promises of God are yea and Amen Which seeing it is so and seeing all the Promises of Eternal Life are contained in this only Mediator Christ as in the only Ark of the Covenant neither is there any faculty given us by God which attains to the knowledge of Christ and the understanding of his benefits but faith only therefore it is that this illuminated faith which only leads us to the knowledge of Christ claims to it self only all power of Iustifying without any other means not so much because of the dignity of its act or upon some account of charity joined with it whereby it should be formed but only upon the account and by the vertue of its object unto which it is bent from whence it receives all this power of healing just as the Israelites of old when they were envenomed with deadly Poison regained their health not because they had Eyes and a power of beholding but because they fastned their Eyes at the command of God upon the Serpent that was set up before their Eyes In like manner also it comes to pass to us that whereas it is Christ only that bestows everlasting Life and Righteousness on them that behold him and he becomes not a Saviour unless he be received by Faith hence the inward sight of Faith being fixed upon him brings Salvation Whence by evident demonstration an argument is framed from principles and causes issuing into conclusions by necessary consequence according to Scriptures As this Ma. The only beholding of the Serpent set up without any other condition being added healed the wounded Mi. Christ is the Serpent set up for us Therefore Concl The only beholding of that is faith in Christ set up for us without any additions whatsoever brings healing to our wounds And I know the adversaries will not deny that Christ is the only Serpent who being made a Curse for us makes a Medicine for our Wounds But if you ask how They will answer one
and Sinners insa different account Sinners in our selves Righteous in Christ. Isaiah 9. Whole Christ is ours Christ bears our publick person before the Father What is our Righteousness according to Paul Osor. de just lib. 2. lib. 7. p. 187. lib. 9. p. 228. Osor. de just lib. 2. lib. 7. p. 187. lib. 9. p. 228. God commands not any thing which cannot be observed by men according to the opinion of Osorius it is no fault in God if he command those things which cannot be kept by us Rom. 3. There had been no need for God to Iustifie us by Faith if we could be justified by works de justit lib. 4. pag. 90. Pag. 105. Preparation for Righteonsness Mat. 5. Whatsoever things the law 〈◊〉 it saith to those that are in the law that every mouth may be stopped and all the World may be guilty before God R. 3. Rev. 15. 4. The Ecclesiastical Hymn thou only are holy Hierom. ad Ctesiphontem Dial. 2. Aug. in Io. Hom. 49. Rom. 3. Rom. 9. Gal. 2. 1 Cor. 1. Rom. 4. Rom. 11. Hab. 2. Rom. 4. Gal. 3. 2 Tim. 1. Ephes. 2. Tit. 3. Rom. 11. Phil. 3. Rom. 4. Rom. 9. Concil Trident Sess. 6. A definition of rig hteousness according to the Iesuits of Colonia Censur Coloniensis 186 frat Alpbonsus Philip 4. p. 34. Argum. ex Topicis Aristot. 1 Cor. 1. 2 Cor. 5. Rom. 4. 3. Answer to the Iesuitical quibbles Men judge by qualities but God judgeth otherwise 2 Cor. 5. Prov. cap. 8. Aug. ad Boniface lib. 3. cap. 7. Bernard in Dominic Serm. 3. By what Righteousness they are justified before God by Christs or our own Aug. in Psal. 31. Christ is wholly ours with all his good things As Christ was made sin so we are made righteous But Christ was not made sin by inherent sin Therefore we also are not made righteous by inherent rightcousness The Righteousness of Faith Internal and inherent righteousness whereby we are justified according to the Gospel Faith is a most internal and inherent righteousness This is the work of God that ye should believe in him whom he hath sent Iohn 6. Augustine Iohn 3. So God loved the World that he gave his only begotten Son that all that believe in him c. Rom. 8. 1 Cor. 1. A rule of Law that which a Man doth by another he seems to have done by himself A comparison of Adam and Christ. The former Adam a Type of the second Rom. 5. As Evil was 〈◊〉 ed by the Sin of one so good is propagated by the Iustification of one by the Disobedience of one many were made Sinners Rom. 5. As many dyed by the Sin of one so by the grace of one many are justified Rom. 5. After what manner the sin of one is imputed unto all in like manner also the Righteonsness of one is imputed to all Otherways there would be no resemblance between Christ and Adam Adam a Type of Christ. Wherein the similitude of Adam and Christ consists A Imitation of Life Christ to be seen in Adam The severity of the Iudgment of God in Adam again the excellency of Mercy in Christ. The Type is compared with the Archetype Death took its beginning of making havock from the Sin of one not of many The heaviness of Iustice was again made amends for and over-balanced by as great mercy 2 Cor. 5. Isaiah 53. The Blood of Redemption encountering with Righteousness yet not violating Righteousness but Redeeming it An Answer The singular providence of the Eternal God in governing the business of our Redemption Rom. 6. Christ Iustifies Sinners but what Sinners Oso dejust lib. 7. The whole nature of our Salvation consists in nothing else but in the imitation of Christ and expressing a resemblance of him according to Osorius In what respect the similitude of Christ and Adam agrees Death and Sin from Adam Osor. de just lib. 7. p. 179. Osorius is opposed to Osorius Only by being propagated from Adam we perish And why are we not as well saved by being born again from Christ Object Osor. pag 180. Answer The imitation of Christ is very necessary for all Matt. 11. Charitv the bond of perfection Colos. 3. How no sign of Charity appears in the Roman Tyranny The Laws of the Popes are written with blood 1 Cor. 15. 1 Pet. 2. The promises of God are not tyed to the imitation ofChrist but to Faith A comparison of the First and Second Adam Christ the external cause of justification Faith in Christ the Internal Effects causes De just lib. 7. pag. 186. An argument from like things Luk. 18. Baptism a Sacrament of Faith Galat. 3. what Faith in Christ performs according to Paul Galas 3. Chrysostom Oso de just lib. 7. de just 1. 9. p. 232. de just 1. 6. p. 148. Iames. 2. Mat. 12. What the renewing of the Holy Ghost makes in us Oso de just lib. 9. P. 233. De just lib. 9. P. 234. Rom. 5. Ephes. 3. Rom. 4. De just lib. 9. pag. 234. We are beholden to the grace of God for all benefits and what that is which his singular favour towards us is ehiefly seen Luke 12. Daniel 7. Romans 5. Romans 4. Titus 3. Romans 8. On what foundation doth the free Promise of God chiefly stand Theassurance of confidence and persuasion from the free promise of God Osor. de just 1. 9. pag. 234. Ibid. p. 233. Lib. 9. p. 232. Two Paradoxes of Osorius both of which are false Ier. 31. 〈◊〉 11. Osor. l. 9. No man denies that the works of new Obedience proceed from the fountain of Divine Grace and the Merits of Christ. Every faithful man that is truly born again in Christ is a Law to himself or ought so to be Works of Faith Osor. de Iust. lib. 3. p. 71. Ier. 32. Ezek. 11. How far the Spirit of renovation promised and given by God reaches Ier. 31. Ezek. 36. Deut. 30. Hier. cont Pelag. Dial. 1. A twofold perfection or a twofold righteousness according to Hierome August cont duas Epistolas Pela l. 3. cap. 8. A twofold sort of Obedience according to Augustine Aug. de peccat merit remiss lib. 2. cap. 15. Aug. de peccat merit remis lib. 1. cap. 7. Aug. ad Bonifac lib. 3. cap. 7. Hierom. Advers pelag lib. 1. Hierom. ibid. Prover 18. Hierom. ad Ctesiphontem Deut. 30. I will Circumcise the Foreskin of thy Heart that thou mayst love me with all thy Heart and with all thy Soul Pelagianism August of the Perfection of Righteousness By whom Righteousness is obtained When Perfection is attained Aug. of the Spirit and Letter Aug ad Bonifac. lib. 3. cap. 7. Begun Obdience Imputation of Righteousness according to Augustine Augustine to Hierom. Epist. 29. Cpprian cited by Augustine Hierom. adversus Pelagi Ambros. lib. 10. Epist. 84. Aug. lib. 10. Epist. 84. Bernard super Cantic Serm. 50. Why God commanded things impossible Hieron Augustin Cyprian Orig. hom 21. on 〈◊〉 Cyprian de
unreasonable so to do as if a man disputing concerning Osorius should thus conclude that because he hath no power of governing in the Kings Chamber therefore he hath nothing he can do at home amongst his own family Or because he is not at all excellent in military vertue to gain a victory that therefore he hath no faculty or dexterity in managing the affairs of his own business Luther separates charity from faith and the Law from the Gospel and does it not without cause But it must be considered where in what place and for what cause he does it Not to cause the godly works of good men to be despised nor to discourage the exercise thereof but that the power of justifying should not be attributed to the performance of them Not that faith should not work by love before Men but that it should not work before God For it is one thing to work before Men and another thing to work before God Therefore one and the same faith acteth both ways but one way before God and another way before men for before men it works by love that it may perform obedience to the will of God and be serviceable for the benefit of our Neighbour but before God it works not by any love but by Christ only that it may obtain the pardon of sins and eternal life By which you see what is the difference between faith and vertue and wherein they both agree and how different the working of both is How faith is alone without works and again how the same is not alone for in the mean while Godly works are not therefore condemned because they are not admitted to the justification of life but the trusting in works is only overturned Here then a wise and suitable division should be used that things may be distinguished each by their own places and bounds lest one thing should rashly rush into the possession of another and disturb the order of its station Therefore let the praise-worthy merits of the greatest vertues have their own honour and dignity which no man withholds from them Nevertheless by their dignity they will never be so available in the presence of the Heavenly Iudge as to redeem us from our sins to satisfie Iustice to deliver us from the wrath of God and everlasting destruction to restore us that are so many ways ruinated unto grace and life to unite us as Sons and Heirs to God and to overcome Death and the World These things cost a far dearer price than that we should ever be able to pay so many and so great debts by any works or merits or means of our own For so great is the severity of Iustice that there can be no reconciliation unless Iustice be satisfied by suffering the whole punishment that was due The wrath is so very great that there is no hope of appeasing the Father but by the price and death of the Son And again so great is the mercy that the Father grudged not to send his own Son and bestow him on the World and so to bestow him that he gives Life Eternal to them that believe in him Moreover so great is the loving kindness of the Son towards us that he grudged not for our sakes to bring upon himself this infinite load of wrath which otherways our frailty however assisted with all the help of moral vertues had never been able to sustain Whence Faith hath received its efficacy BEcause Faith alone with fixed eyes looks upon this Son and Mediator and cleaves unto him who only could bring about this Atchievement of our Redemption with the Father therefore it is that it alone hath this vertue and power of justifying not with works nor for works but only for the sake of the Mediator on whom it relies Therefore that is false and worthy to be rejected with disdain which some unhappy and wicked School-Divines affirm in discoursing of Charity to wit that it is the form of Faith and that it must not by any means be separated from faith no more than the vital Soul can be separated from the body or the essential form from matter which otherwise is a rude and unweildy Mass. In answering of whom I think there is no need of many words seeing the whole meaning and drift of Scripture if rightly understood the very end of the Law seeing Christ and the instruction of the Apostles and the whole nature of the Gospel seem to be manifestly against them and wholly to overturn that most absur'd Opinion by so many Oracles so many Signs Examples and Arguments to the contrary Now if that be form which gives subsistence to a thing how much more truly must it be said that faith is the form of charity without which all the works of charity are base and contemptible as again the form of faith is not charity but Christ only and the promise of the word But what say they are not the pious works of Charity acceptable to God being so many ways prescribed unto us and commanded by him Are not these also remunerated with plentiful fruits of Righteousness and heaped up with manifold Rewards in the Gospel I was hungry says he and ye fed me I thirsted and ye refreshed me with drink so that not so much as a cup of cold water shall want a reward when it is given in the name of Christ besides an infinite number of other things of that kind which being taken out of the Scriptures are enlarged upon to the praise of Charity Indeed no man denys that pious and holy works of Charity are greatly approved of God and it is an undoubted truth that the love of God and of our Neighbour as it comprehends the Summary of both Tables and is the greatest complement of the whole Law so it hath excellent promises annexed unto it Neither is there any Controversie between us about that But when we affirm that Charity pleases God we ask this how it pleases whether simply of it self in respect of the very work or upon the account of faith and the Mediatour and then whether the same Charity so pleases that it justifies us before God and obtains the pardon of sins and overcomes the terrours of death and sin that it may be opposed to the judgment and anger of God Moreover whether it hath the promises of Eternal Life annexed unto it If without a Mediatour and the faith of him there is nothing which can please God and it is impossible that works should please him before the person of him that worketh be reconciled it follows that Charity depends on Faith and not Faith on Charity But that it rather goes before Love and is so far from being joyned with it for justification that it also justifies Charity and makes all the works of Charity acceptable to God The matters appear more evident by Example Suppose a Iew or Turk does daily bestow great gifts upon the poor with very great cost
if he who knew no sin is made a sinner before God by the imputation of the sin of another What and shall not we who are by nature unrighteous in like manner be made Righteous before God by the same dispensation of mercy and imputation What can hinder but that as the rebellion of one was imputed to us all to destruction after the same manner the obedience of one may be imputed to us all for Salvation Let your Wisdom consider what you should answer in this case not only to me but also to Paul But now that this may be more clear first you see this common and fatal necessitv of Dying whereunto all mortal men are liable which with the same Foot beats at the Gates of Kings Palaces and at the Doors of Poor mens Cottages Now I would know of you whence this cause and necessity of dying had its first original and began to make havock Whether through our fault or the fault of another You will say not through our fault What if Death had snatched your self away in your Infancy you had then deserved nothing your self And yet was you not then born on that condition that you could dye Verily many Infants and Innocents are dayly snatched away who deserved nothing themselves yet they were born on those very Terms that they were Mortal and lyable to dye at some time Why so I beseech you Unless it be because they proceed from him the Transgression of which one Man was imputed to all to suffer the punishment of Death so that that is cause sufficient why you should dye because you are propagated from him who deserved Death you will say by a hard enough Law I also would fay the same with you unless the same Iustice of the Eternal Deity had opposed an equal remedy to this great calamity making amends for and alfo over-balancing just severity with a like kind of mercy You will say what way That way which St. Paul mentions in this place he that knew no Sin saith he was made Sin for us that we might be made the Righteousness of God through him What is that I pray you to be made sin for us but to undergo what was due to our Sins Which if the most merciful Father condescended to Translate unto his only begotten Son not for any demerit of his but for our sakes only Verily it cannot be neither is it agreeable to the Iustice of God nor to reason neither that he should punish both his own Son and us also for our Sins so that one of those two must needs follow that if Christ hath made satisfaction for us either Iustice hath nothing now in us that it may accuse us of Or if it have it is false then which is mentioned in this place by Paul Christ was made Sin for us and that is false which we hear in the Prophet And he shall bear their iniquities c. For how did he bear them if they remain yet tobe born by us Whence the Apostle concluding very well he reasons to this purpose That we might be made saith he the Righteousness of God through him as if he had said as Christ did bear our Sins so also we do bear his Righteousness He was punished not for his own Sins but ours in like manner we are endued with Righteousness which is not ours but his In which thing the admirable Artifice of our Redemption is seen Where Mercy encountering with Iustice doth so contend that it overcomes also and yet so overcomes that in the mean while there is not made any violation of Iustice but a just recompence for sins For as unjust as it is that he who was free from sin should suffer the punishment of sin for the guilty It is again as unjust that our sins already expiated in him for us should again be punished in us by the judgment of condemnation And upon a different account how just it was that the sin of one who sustained the person of all nature should be propagated unto all that came of him and should be given to publick condemnation Again it is as agreeable to Iustice that the obedience of one man who undertook the cause and person of all men should be likewise communicated to all regenerated of him to the imputation of righteousness But you on the contrary plead that it seems not to be just at all that any man should seem just by another mans righteousness who is unrighteous himself I answer to the contrary and thus I plead neither was it just that Christ being innocent should be 〈◊〉 into the condemnation of Death who was in himself free of all spots You object to me the definite nature of Iustice Which because it is a vertue giving to every man according to his desert therefore you argue that it cannot be but it must measure unto all men by equal right whatsoever is due to their merits Be it so and why then doth not this same justice my good friend distribute to Christ the Son of God according to his deserving Why is the innocent beaten with stripes Why is he torn unjustly with punishments wherefore contrary to his deserving contrary to Right and Iustice is he drawn to the judgment of Death and being innocent is stretched forth upon the Cross What can you answer me in this case What say you What have you whereby you may defend this distributive Iustice What will Iustice it self bring for it self which is the most exact and perfect of all things so often proclaimed by you and in so many books Which it may probably make a pretence for the receiving of so great an injury Except that it may say this only That we and the sins of us all came under punishment in this one most innocent body of his and there were with deserved punishments most justly recompensed by God Which unless it were so Iustice it self had sinned against him most unjustly Now the singular Providence of the Most High Artist hath governed the matter with that moderation that he did both wisely look to the glory of his own Son and our Salvation and also to his own justice so that there is nothing wherein his Iustice may be accused neither is any thing found in us in which the very Law of Iustice may justly condemn us Whence it is rightly said by the Apostle that there is no condemnation to them that are in Christ Iesus For otherwise to what purpose did Christ dye if he died not for sins and sinners or how did he dye for sins if the punishment of sin remains to be suffered again by us How was he made sin and a curse for us if we yet fall under the Curse Or what fruit will redound to us from this most Holy Sacrifice if Christ by the right of Redemption hath not taken away that which is due to our sins by the Law of Iustice But if he took it away where is then the
are in Heaven and in Earth What will the Angelical Dogmatist answer here with his gloss But that either those things did not happen to them in a figure and that they belong not at all to us or he must needs acknowledge that our Interests are hereby Represented answerable to theirs That I we may proceed in the Sacred Mysteries of Scripture what shall I now say of those who being bitten by Serpents had no other way of Recovery but by the Serpent set up upon a pole Again what shall I say of those in the Prophet Ionah who being in dreadful danger as soon as they had thrown out Ionah and had committed him to the mercy of the Waters the Tempest being presently quieted escaped safe with the Ship What else do all these Arguments teach but that casting away confidence in all other things and distrusting our selves we may account that all the help for our obtaining Salvation is placed in no other thing or vertue but in his death only who by his Blood hath Reconciled all things both in Heaven and in Earth How often in the Psalms in the Prophers in the Gospel doth the Scripture shutting up all under fin take away from Man not only Merits but oft-times drives the Holiest unto this by an acknowledgment of his own unrighteousness that he acknowledges his Salvation to be placed not in those things that are given but those that are forgiven to him by God For as touching the name of Merit or Reward if it be found any where for it is found sometimes let no Man from hence flatter himself as if God owed it to any Man But let him know rather upon what account he is said to do that not because the Deeds which of themselves are imperfect deserve life yea which rather stand in need of Pardon But because the bounty of God imputes these Works such as they are for Merits to them who Work Why so To wit because they are the Works of the Faithful who if they were not Believers their Merits would have no room at all nor be of any value in the sight of God As if a Father say to a Son if so be thou lovest Learning thou shalt obtain any thing of me and be my dearly beloved Son By this Speech the Father doth not so oblige himself to the Son as if for no other cause but for performing Obedience he would receive him to himself for a Son yea because he is a Son therefore the Father commands what he will and the Son performs what he ought God useth sometimes thus to propose a Recompense and Rewards to the Regenerate whereby we may be stirred up to do well And there is no doubt but the Rewards promised will follow the office performed But in the mean while let us see to whom this promise was made and for what cause it was made of which thing let us understand what is the Opinion of Osorius God hath promised faith he to all that live righteously great wealth exceeding great pleasures and an immortal Kingdom very great dignity everlasting glory c. There are many faults in these vicious Argumentations and that is none of the least which is committed by making a division not sufficient In which kind Osorius offends here For whereas there are two kinds of promises very much differing from one another the one belionging to the Law being annexed unto certain conditions the other belonging to the Gospel being free without all condition of Law The whole discourse of Osorius is so taken up in that Legal kind that he doth not so much as make mention of the other God hath promised says he to all that live righteously c. That is true indeed if we look to those things that belong to the Law For the Law as it hath its threatnings so also it hath its promises proposed to them that live unblameably in which we are commanded to do this and live Concerning which Paul also saith Peace and life to every one that doth good c. So then the Law promiseth and the Gospel also promiseth but upon a different account for they differ in this The promises of the Law regard the Desert of Life But the Grace of the Gospel doth not so much regard the manner of Life as the Faith of the Person and measures his dignity not by the merits of Works but measures the merits of Works themselves by the Faith of the Believer and the dignity of the Object only on whom he believes Wherefore as touching Rewards proposed in the Gospel it is not enough to look only on the things themselves which are proposed but the consideration must be referred to the Faith and Person of Believers of what sort they are whether planted in Christ by Faith or out of Christ to whom the promise is made If out of Christ they are servants and unbelievers no promise or expectation of reward belongs to them But if in Christ they are Sons and regenerate by Faith then all is due to Faith not to Works It is of Grace and not of Merit whatsoever the Father either promises his Sons for Love's sake or imputes unto them in the place of a reward And indeed this Imputation in which all the confidence of our Salvation is contained proceeds from the grace and favour of God only and also it must be considered that there is a twofold kind of Imputation with God the one whereby the Righteousness of Christ is ascribed to us and when for his sake our petty duties are imputed for great and recompensed with the highest rewards the other when he doth not punish but pardon great crimes in his own that are regenerate Concerning which the Apostle said God was in Christ reconciling the World to himself not imputing their trespasses unto them But the Sons of the Papacy do in no ways endure this Imputation Why so Andradius together with Monhemius and the Colognists think it an unworthy thing that any man should be called righteous by another man's Righteousness which is not inherent in himself Tiletanus cries that it is more than absurd and that it hath not been heard of in the World that that can be the true form of any thing which is not in it As if a man should call Cicero couragious with the Courage which is not in himself but in the mind of Achilles To whom that I may answer this cavilling would take place if our affair were carried on by Nature and not by Grace if by Law and not by Redemption I know that our Debt is infinite the payment whereof the Law doth necessarily require of us Neither do I deny that we are not able to pay nor will ever be able to pay that debt if our ability be considered But what if some rich King intervene who paying the debt that was owing gets himself a right to the indebted Citizens and having freed them from all obligation makes
As if this Assurance and full Perswasion which we maintain did rely on any Dignity of ours and did not wholly depend upon the certainty of the promise of God I come to their other Calumny no less absurd whereby they most unjustly slander us as if we referred the whole cause of our Iustification to nothing else but only an opinionative assurance so that to obtain the Remission of sins we taught that no other thing is necessary but that every Man should by a special faith be perswaded in his own mind that his sins are forgiven him which is most false as there is almost nothing true in the Books of Hosius For though we confess this to be most sure that nothing is more sure than our Iustification by Christ yet if the cause be enquired for which properly justifies us from our sins we answer It is faith not whereby we believe that we are Iustified as Hosius chatters but whereby we believe in Christ the Son of God who only is a propitiation for our sin Concerning the Word Iustification what it signifies in the Scriptures Whether it consists of Remission of Sins only or not And by what ways and means Iustification is obtained NOW ye Papists ye have our Opinion of Iustifying Faith and the true Nature thereof explained unto you what its power is and what its object Moreover ye understand how this Faith is distinguished from Hope and Assurance And wherein the true and next cause of Iustification is taken up whereof if ye enquire for the Internal cause it is faith only whereby we belleve in Christ If ye enquire for the External Matter thereof it is Christ only whom we embrace by Faith But because ye do by no means allow thereof that we should be Iustified by Faith only that we may confute your Calumnies in this matter or amend your errour I see there remain two things to be unfolded by me and to be considered by you First What the Scripture properly understands by the word Iustification And then Who and what manner of persons they are who are Iustified by Faith As touching Iustification they of Trent deny that it consists only in the Remission of sins unless there is joyned therewith a voluntary receiving of grace and some other things go before by which as preparatories Men are disposed to receive Iustification But Pious Reader If you have not yet heard what this Preparatory Disposition is and by what degrees it arises and into what order it is digested by these Men it is worth while to take notice of it For Men are disposed unto Righteousness whilst being helped by the preventing grace of Divine Vocation without any Merits of Works going before they receive Faith by hearing Now what this Faith is it hath been shewed above for according to the opinion of the Papists it is a firm assent unto those things that are revealed and discovered by God And yet they plead that a Man is not presently Iustified by this naked assent or faith But it behoves that other Dispositions be added by Divine grace whereby men are prepared for Iustification Faith Fear Hope Love Repentance Hatred and Detestation of Sin Love of Righteousness Prayer and the like so that indeed the beginning of Iustification is the free calling of God Whence Faith comes by hearing Whereby Men believe those things to be true that are revealed by God Whether they be such things as belong to the free mercy of God towards sinners through the Redemption which is in Christ Iesus Or whether they be such things as belong to the fear of Divine Iustice from which Faith by consideration of the Divine Iudgment fear ariseth whereby Men are terrified to their advantage that they may forsake and detest their sins And afterwards from the same faith through consideration of free Mercy purchased fo penitent sinners by Christ assurance proceeds whereby they are perswaded that God will be gracious to them for Christ's sake And thus by this consideration of so great goodness they begin to call upon God as the Fountain of all Righteousness and to love him and to cast away sin and to endeavour after newness of life and to keep the Commandments And by this means we obtain a perfect disposition or preparation to Righteousness whereby we are commanded to prepare our Hearts to the Lord. And afterwards Iustification follows this preparation which is not only the Remission of sins but also Sanctification and Renovation of the inner Man by a voluntary accepting of grace and gifts whence a Man of unjust is made just and of an Enemy a Friend that he may be an Heir according to the hope of Eternal Life c. But now from what part of the Apostolick or Prophetick Scripture have they taken this Doctrine From none neither is there need of any The Tridentine Oracle is sufficient for Scripture Amongst the Doctors Canisius endeavours a valiant defence of this Decree but he gains nothing at all For tho' we acknowledge with Augustin and the Doctors that which cannot be deny'd that we are Debtors to the grace of God for all we receive both for those things which belong to the forgiveness of sins and also those things which belong to new Obedience Yet what makes this for the matter we are now treating of For the Subject matter at present is not what the efficacious power of Divine grace performs in us without which Augustin justly pleads against the Pelagians that all our strength is wholly ineffectual but what that is which justifies a wicked Man before God What that 〈◊〉 wherein this our Iustification whereof I speak consists in the Remission of sins only or in the possession of Vertues Moreover what that is which is properly signified in the Scriptures by the word Iustification Though in this also the Adversaries are not very well agreed with one another but in this one thing they are wonderfully agreed to oppose Saint Paul with all their might First they of Trent as I have said do thus divide their opinion that they make two parts of Iustification The one in Remission which they attribute to Faith The other in new Obedience and Works meritorious of increase as they speak by which the Righteouness of Faith is perfected of which opinion Tilet an is the Author Again there are Others who are so far from explaining what is signified by the word Iustification that referring all to the Righteousness of Works they think that Iustification is not worthy to be mentioned in Books Of whom and the chief amongst many is this Osorius of ours Thomas Aquinas discoursing of many things about Iustification as also about many other things seems to have described it after this manner To wit according to the nature of Motion which is made in Man from one contrary to another So that it is a kind of Transmutation from a State of unrighteousness to a State of Righteousness And he explains the
upon the Mercy of God only forgiving us our sins for Christ's sake Let us add hereunto the reckoning of Oecumenius lest we should not be too sufficiently guarded with Witnesses who commenting on the words of Paul Rom. chap. 3. Wherefore says he all after they believed in Christ are justified freely bringing Faith only with them and also intimating what that is wherein all the assurance of our Salvation is placed he introduces the remission of sins only in these words Being washed from our sins by Iesus Christ c. And again confirming this same and asking how this Iustification is brought to pass he makes answer himself saying By remission of sins which we have in Christ Iesus And soon after demonstrating the same more evidently viz. wherein Righteousness or the Iustifying Grace of God chiefly consists Herein says he that men who are dead in sins may be justified by the remission of sins Behold a demonstration of Righteousness set before you that not only God himself is righteous but also justifies his People by the Faith of Iesus By which there are two things which you may see to be very evident First That all power of justifying is placed in Faith only according to this man's Opinion where he says bringing Faith only with them and then That against the Tridentines he teaches that all this Iustification received by us from God consists in the remission of sins For what is more evident than this speech All Iustification which proceeds to us from God consists either in the forgiving of iniquities or in the covering of the same or in their not being imputed c. And these things we have said hitherto are taken out of Oecumenius to whom if we must agree what credit then should be given to those Catholick Tridentines who deny that they are justified by the remission of sins only which how contrary it is to all reason I need not plead against them with many Arguments because they ought to be convinced of falshood by nothing more than by their own Actions For who looks into the Lives of those Popes Cardinals Bishops Monks but he may easily perceive by those things which he daily sees that there is nothing whereof they stand in greater need or desire more ardently than the gracious Clemency of God in forgiving those sins which they have committed This doth appear both many other ways and also it is most evidently testified by their publick and daily wishes suffrages and prayers In their Temples in their Liturgies in the Solemnities of their Masses in their Antiphonies what other thing do they cry for what do they request of God but that they may obtain the pardon of their own sins and the sins of their Parents and Benefactors Otherways what is the meaning of those words daily repeated in the Prefaces of their Masses Let the Almighty and Merciful Lord give unto us the indulgence absolution and remission of all our sins C What is the meaning of so many Advocates in Heaven Patrons and Favourites to obtain Mercy from God Moreover to what purpose are those words wherewith they daily confess to God and blessed Mary and all Saints And again when they days and nights without measure and end vehemently call upon the He-Saints and the She-Saints and chiefly the blessed Mary with such sort of cryes By thy pious interposing wash away our faults O most holy Virgin Mother of Grace I am unworthy of Grace and less than all thy Mercies My sins 〈◊〉 anding in opposition O most holy I deserve not to be heard by 〈◊〉 O immaculate hide not thy face from me so 〈◊〉 a sinner O Star of the Sea suffer me not to wander from the way but by the guidance of thy Light deliver me from the darkness of sins O Queen of Mercy do not lose the renown of thy Antient Mercy in me a miserable sinner Hail Saviouress Redeem me O Redeemeress My sins burden me The World wraps me up I have sins I know not Merits O most bountiful take away my sins draw me from the World c. I beseech you good men what is the meaning of these Monsters of Religion If those things be true which your prayers declare how is not your Doctrine false with what Solder or Glue will these things so dis-joyned cleave to one another that they who by an assiduous deploring of their sins confess themselves to be sinners the same men should seem to themselves to be formally just and perfect men in the sight of God by inward Renovation that they should say they are less than the Mercies of the holy Virgin and in the mean while the Mercy of God should be less than that it can justifie alone That they know not Merits and yet bring in no other thing but Merits to make Iustification perfect What a contradiction is this of the Divines Or who should suppose them worthy to be believed who contradict in their Temples that which they dispute for in their Schools For they pray so as if they were void of all Righteousness But in Councils they so behave themselves as if no Unrighteousness were inherent in them and as if nothing were wanting to perfection of Righteousness Now these things being so what remains to be said to these Men but that with Hierom we should say this Let those Men either defend what they say or forsake what they cannot defend The Prophet cries It is the Lord's Mercy that we are not consumed and those Men hope that they shall not be saved by Mercy only but shall be Righteous before God by the Righteous performance of Works Isaiah so great a Prophet or rather Evangelist under the sense of his sins confesses his lips are unclean And the same elsewhere says We have all gone astray like Sheep Daniel in his Prayer laments We have sinned we have done wickedly we have behaved our selves unrighteously and departed from thy Commandments c. And lest any Man should pretend that these things were signified by the Prophets not in their own Name who were Saints but in the person of the People the Prophet presently made confession of himself adding Whilst I was yet praying and confessing my sins and the sins of my People c. Abraham and Sarah though praised upon the account of their Faith were rebuked in their laughter and their very thought was rebuked as a point of unbelief and their silent Motion of Heart was not hid from the knowledge of God though they were not Condemned of distrust because they laughed Moses than whom none was more familiar with God after he had received so great a power of grace yet he offended at the waters of strife and did not obtain to enter with his Brother Aaron into the Land of promise Peter the Apostle in whom so great gifts of grace received shined forth yet he is almost drowned and deserved to hear O thou of little Faith wherefore didst thou doubt If
you may say That is true indeed and therefore this proves that Faith only doth not justifie I answer and also request the Adversaries that laying aside the desire of vain jangling they would examine the matter according to Scripture and right Reason Though the manifest Testimony of the Apostle Paul and the Examples of the Saints make it an undoubted Truth that only Faith in Christ the Son of God hath the power of justifying without Works Yet it cannot open this power upon all but only those in whom a fitness is found for receiving the displayings of Divine Grace Of the Repentance of those that are Iustified by Faith BUT None are found more fit than those that seem to themselves most unworthy and none less fit than those that are most highly conceited of their own worthiness Seeing we are all Sinners by Nature nothing can be more reasonable than that we should acknowledge the filthiness of our own abominations and cast our selves down at the Feet of Almighty God And there is nothing that God more requires than this Whose Nature or rather Mercy is such that he delights not in any thing more than in a humble Heart and a broken Spirit as the Psalmist declares He saveth such as are of a contrite Spirit And in the Prophet Isaiah God testifies of himself that he is the high and lofty one that inhabiteth Eternity and dwells in the high and Holy place and also with him that is humble and of a contrite Spirit to comfort the humble Spirit and to revive the Heart of the contrite ones And for that cause he calls aloud in the Gospel and offers his kind invitations chiefly to such as labour and are heavy laden that they may come unto him and be eased What is coming to Christ but believing What is it to be eased or refreshed but to be justified Though indeed he calls all and despises none that come to him Yet so it comes to pass for the most part that none come to Christ as they ought unless they be pressed and burdened under the sense of their Sin and Misery And again that Heavenly Physician is seldom sent unto any others but such As the Prophet bears witness who making a particular description of those to whom Christ was to be sent he sets before us the meek the broken in Heart the Captives the Prisoners the Mourners in Sion them that are walking in Darkness and sitting in the shadow of Death c. And the Psalmist speaks much to the same purpose Ps. 107. describing the Mercy of God on this manner He filleth the hungry Soul with goodness and such as sit in darkness and in the shadow of Death being bound in Affliction and Iron Though he being sent by the Father is given to all yet he is not entertained by all with the like Affection The Lord himself shews the cause thereof For what need have the whole of the Physician Therefore as a skilful Physician doth not Administer his Medicines but when sickness requires it so Faith cleanses none but those whom Repentance also amends neither doth the Gospel heal any but those whom first the Law hath slain and Conscience hath wounded And as that is most true which we Preach by the Authority of Paul the Apostle that Men are justified by Faith only without Works so on the other side it is false which the adversaries assert that by this Doctrine of Faith it comes to pass that all care of good Works is cast off and the reins are let loose to all manner of wickedness Howbeit if they speak of such impenitent persons as go on resolutely in their Sins we acknowledge that such as they are not justified by Faith and yet we assert that this is no way prejudicial to the cause that we plead But if they speak of such as join Repentance with Evangelical Faith and therefore stand in need of consolation if they deny that those are justified by the Faith of Christ only they discover themselves to be utter Enemies of the Gospel and adversaries to Christ. And again if they assert that such penitent believers become worse by this Doctrine they do therein err exceedingly and lye abominably Wherefore that the Mouth of Malice and Slander may be stopped I admonish these professours of Divinity who condem 〈◊〉 this Doctrine of Paul as Heretical that they would take our proposition not by halves but whole and join the legitimate predicate of the proposition with the subject that when Faith is said to justifie they should reckon that is not enough unless they understand aright whom this Faith justifies To wit none of those that continue stubborn and impenitent in their wicked courses but only such as acknowledge their Sins with grief of Heart and being weary of their former abominations fly to Christ by Faith for resuge But here they take another occasion to cavil 〈◊〉 For if Faith justifies none but them that repent then as they say Faith only doth not justifie but together with Faith a Godly Sorrow and Mourning for Sin Iustifie also I Answer It is true indeed that Faith is joyned with Repentance in him that is justified from his Sins And yet Repentance is no cause of Iustification As those that are afficted with a painful Disease Their pain makes them desirous of a cure but yet there is no healing vertue in this desire So Faith and Conversion are joyntly united in the person that is justified But as touching the cause of Iustifying Repentance indeed prepares a Soul for the reception of Iustification but the cause of justifying lyes altogether in Faith and not at all in Repentance For the just Iudge doth not absolve him who hath violated his Iustice because he is grieved upon that account but because he believes in Christ who hath satisfied Iustice and for whose sake Pardon is promised to such as Repent for in him are all the springs of our Iustification But lest this Discourse should grow too Ample for if every thing were treated of particularly it might be enlarged beyond all bounds Let us come close to the Adversary and Fight Hand to Hand that in a Summary Representation it may the more easily appear to the Reader with what Arguments they defend themselves what Arguments they defend themselves what Scriptures they quote what force and what fallacy is in their Arguments THE Third Book A Confutation of the Arguments Whereby the Adversaries defend their Inherent Righteousness against the Righteousness of Faith An Argument taken out of St. Iames. No Dead thing Iustifies All Faith without Works is Dead Therefore No Faith Iustifies without Works Answer First the manner of arguing is captious and transgresses the right Laws of Logick For the terms therein exceed the due number For there is a redundancy in the conclusion by this addition without Works For this should have been the conclusion Therefore no Faith that is without Works justifies And that may be well granted
promulgation of the Law I would ask him What the Law is which if it is nothing but the Rule of Righteousness how can any man be just where there is no Law But what man was there ever in the World but he carried about with him the Law of God if not written in Tables yet written on his heart and engraven on his conscience But the Decalogue was not yet engraven on Tables of Stone But what was contained in the Moral Decalogue which that holy man did not already comprehend within his own heart both of loving God and his Neighbour of not Murthering of not committing Adultery or honouring Parents c. 3. As touching the scope of this Epistle how greatly is campian mistaken For who is so void of sense that he doth not clearly perceive that the drift of the Apostle is not that which those Iesuits dream of to attribute our Salvation or Iustification to any Works either going before or following after Neither was this Office of an Ambassadour committed unto him that he might contend with the Iews about Ceremonies or with the Gentiles about Moral Duties but as Peter was entrusted with the Apostleship of the Circumcision so also the Preaching of the Gospel to the Uncircumcision was committed unto Paul not that he should Preach the Law but the Faith which before he opposed Not that he might declare the Righteousness of Works in which there is no Salvation but that God by him might reveal his Son amongst the Gentiles and might manifest unto the World that heavenly Trophy and glad Tydings of Peace and Victory obtained in Heaven by Christ and spread abroad far and wide through the Churches the boundless riches of Divine Grace which he had experienced in himself For he was called for this purpose to the Apostleship that the infinitely gracious Lord and Redeemer Christ Iesus might first exercise his Mercy towards him and afterwards by him declare his great Mercy towards Sinners not only by hisExample but also by his Ministry For thus he bears witness of himself that the Ministry of Reconciliation was committed to him for which he was appointed to be a Preacher and Apostle and Teacher of the Gentiles in Faith and Truth that he being an Ambassadour in Christ's stead might invite all men yea and beg of them that they would be reconciled unto God And this seems to be the principal scope that Paul aims at not only in the Epistle to the Romans but also in all his Doctrine to proclaim amongst the Gentiles the unsearchable riches of Christ and that he might set before the view of all men what is the Communion of the Mystery that was hidden with God in former Ages c. But now in the Righteousness of Works no such Mystery lay hidden with God from former Ages Therefore it is false and abominable which Campian the Iesuit and such like Sophisters assert concerning the scope and sense of Paul's Epistle to the Romans For by the Law which Paul excludes from Iustification they understand that part thereof which comprehends Ceremonial and Iudicial Works wherein the Iews gloried or Works purely Moral performed before Faith on which the Gentiles relied Yea on the contrary when Paul removes the Law from Iustification he doth not only exclude it upon the account of Iewish Ceremonies or Moral Works performed before Faith but also upon the account of its weakness through the flesh both in Iews and Gentiles both in the regenerate and the unregenerate so that it cannot make sufficient satisfaction to the Iustice of God And Paul affirms That for this cause God sent his own Son in the likeness of sinful flesh What did God do but what flesh could not do For sin he condemned sin in the flesh In what flesh ours or his own Sons Who of all the Regenerate though endued with great habitual Faith and Grace hath so led his life walking not according to the flesh but according to the spirit but he always carries about with him flesh that is weak in many respects and vicious and subject to sin Concerning which every one may complain with the Apostle I know that in me that is in my flesh dwells no good thing And again I find a Law that when I would do good evil is present with me c. For what they speak of Works following Faith and Grace how little that helps their cause appears not more evident by any Argument than by the Lives of those that maintain this Controversie if they be strictly enquired into If that be true which Campian with his Iesuits pleads for That Righteousness is not obtained in men come to years but by Works that follow after Faith Let us behold then what excellent Works this Faith of the Mother Church of Rome brings forth seeing they so much glory in the Title of Catholick Faith and Preach so many things about Charity which is the fulfilling of the Law Let us look into the Life and Works of the Roman Popes Cardinals and Bishops and the whole Crew of the Monks and Iesuits Where can you find more of the flesh or less of true holiness than in those false-hearted and painted Hypocrites whose whole profession of Religion consists in Purple Gowns high topped Mitres Purple Caps Rings adorned with Iewels solemn Vows Ceremonies which in reality are rather Stage-playes than Exercises of Piety This appears to be too true by the unhappy Tumults raised in the World the Wars and Persecutions that are stirred up by none more than by those very men that call themselves Spiritual and Catholick whom it should become to be the chiefest encouragers of Concord and Messengers of Peace But having so much enlarged upon this sort of men with their Works and Merits let us return to the Examples of those of whom we spake before who were freely admitted unto Baptism and received into favour by Faith without any commendation of Merits at all yea without mention of any Works except such perhaps as were evil Amongst which number those Iews may be reckoned of whom three thousand at one time were Baptized by Peter Likewise also the Eunuch whom Faith only without Works made not only meet for Baptism but also an Heir of the Heavenly Kingdom And the Iaylor whom Paul Baptized Moreover Paul himself and all the Apostles and Publicans the family of Cornelius Zacehaeus Mary Magdalen and the Thief on the Cross If Faith without Works was sufficient to them for the Grace of Baptism why not also for the obtaining of Iustification and Life Eternal Vega and those of his Association answers after his usual manner that in all these Repentance was joyned with Faith and other things also belonging to good Manners and a godly Life But it easily appears how vain and insignificant this Answer of Vega is He says Repentance and other Vertues are joyned with Faith Which tho' I confess to be in some sense true in the lives and persons of
Prov. 24. Prov. 24. 1 Iohn 1. August de Civitate Dei l. 19. c. 17. August in Ioan. Tract 4. Aug. Epist. 54. ad Macedon Andrad lib. 6. Lorichius c. 8. A brief summary of the things treated of before Iames 3. Faith only justifies sinners but whom Iames a Servant of Iesus Christ and Paul an Apostle of Iesus Christ reconciled Hosius in confut 〈◊〉 140. Canis in praefatione in Andrad 〈◊〉 Andrad Vega de justificat in Epist. Osor. de just 〈◊〉 7. Osor. ibid. 〈◊〉 2. An Answer to the Objections The consequence is denied The abuse of good things should be taken away but the things themselves should be continued Mark 16. Esa. 52. Hosius 〈◊〉 lib. 3. pag. 140. Against the assurance of Christian Salvation Objection Faith only Answer In Sermons frequent Exhortations are used to Pious Works An Answer to this Objection Ambiguity Faith only Iustifies but not all kind of Sinners The Love of Mary Magdaline Love rises from Faith not Faith from Love Charity is no cause of Iustification Psal. 34. Isa. 57. Andrad Vega. De Iustif. pag. 833. Coming to christ is believing in him Esa. 16. 9. Esa. 9. Ps. 107. Ioh. 1. If we confess our Sins he is faithful to sorgive us and the Blood of Iesus Christ cleanseth us from all Sin Faith only justifies the Uogodly but not unless he be first humbled by Repentance A Fallacy in the terms The Life of Faith is not begotten of Charity but only is evidenced thereby A twofold Life and Operation of Faith What Faith Works with God and what with Men. A twofold Opperation of Faith After what manner doth 〈◊〉 only Iustifie 〈◊〉 Life of Faith is not Charity but Christ. Gal. 2. 1 Cor. 4. Rom. 4. Ex Andrad Viga de Iustificatione Quaest. 1 Ex Canisio aliis August we are justified by that by which we are saved Psal. 32. Rom. 4. Blessed are they whose Iniquities are forgiven c. Iacobus Cartusiensis de Authoritate Ecclesiae An. 1440. Works withoutFaith thoeminent in themselves are of no value with God yet on the contrary the Works of believers that are mean in themselves lack not their reward How the name of reward in Scriptures is attributed to works Works imputed for Merits by Grace Andr. Vega. Iohn 6. Romans 8. Matth. 25. A notion of Bucer It is one thing to do the Will of the Father and another thing to obey it without any imperfection A feigned and hypocritical Faith An Answer to the first Argument Answer to the second The strength of our Vertues is weak Works please for the sake of the perfon being first reconciled Aug. de fide operibus Iacob David Abraham Adam Abel Iames 1. Romans 2. The Argument retorted upon the Adversaries Iames 2. The words of Christ are considered Matth. 7. A good Conscience and Faith unfeigned 1 Tim. 1. Ex Andrad Vega. Mat. 25. A bad Consequence 1. Timoth. A good Conscience and Faith unfeigned 2. Iames. Let him ask in Faith not wavering Mat. 14. O thou of little Faith wherefore didst thou doubt 3. Ephes. 4. One God one Faith 4. Habbac The Iust lives by Faith 5. Mat. 15. O Woman great is thy Faith c. 6. Mat. 14. Luk. 17. If ye have Faith as a grain of Mustard Seed 7. Iames. 3. Faith without Works is dead c. 8. Coloss. 2. The confirmation of Faith 9. Ephes. Taking the Shield of Faith Act. 10. 2 Cor. 5. Rom. 10. The inevitable severity of Iudgment should stir us up to care watchfulness Ioh. 5. Coloss. 3. As we are Workers but as we are Believers Rom. 4. Habbac Ioh. 17. A Fillacious Sophismfrom the concrete to the abstract A Fallacy Mercy forgiving Evil deeds Imputation puttidg a great value upon finall things The Iudgment of God is twofold according to Aug. de confut Evang. lib. 2. cap. 30. The Iudgment of damnation the Iudgment of discretion The Righteousness of condemnation The Mercy of separation A twofold kind of sinners Romans 8. Who are liable to the Iudgment of Condemnation The Rule of Right Iohn 5. Luke 21. Why the day of Iudgment is called a day of Redemption The Saints shall judge the World Pit Canis in opere Catechistico de Iudicio cap. 3. Psalm 142. Iob 31. It is incident to the greatest Saints to be in donbt sometimes concerning their spiritual graces and to be afraid of their sins Romans 8. Galat. 4. Philip. 1. Apoc. 22. 2 Tim. 4. For them that love his appearance Iohn 5. Of the wedding garment Answ. Rom. 13. Galat. 3. Apoc. 7. The Parable of the Marriage and Marriage-Garment considered and explained Isa. 25. The Marriage of the Lamb of God with his Bride The Guests of the Marriage The Guests of the Marriage Feast Luk. 14. Who are the Blind and the Lame that are invited to the Marriage Rom. 9. Against the Righteousness of Works The Wedding-garment Philip. 3. Agreeableness should be every where observed according to the circumstances of places times and things The Kingdom of the Law and the Kingdom of the Gospel The difference between the Law and the Gospel What the wedding garment signifies Matthew 5. The sense of thatScripture I came not to destroy the Law but to fulfil it A twofold Office of Christ the Mediatour The Errour of those who take Christ for theirLawgiver Christ is not a Law-giver but a Redeemer Christ is one way under the Law and we that are in Christ another way Andr. Vega de Iustif. pag. 741. The glorious resemblance between the Bread of the Sacrament and the Lords Passion Isa. 25. Iohn 6. Iohn 6. Iohn 2. 38. Luke 8. Matth. 4. Iohn 17. Romans 9. Repentance doth not make a Sinner perfect but evidences what he is The material of Repentance Heb. 9. How far the Promises reach and to whom they belong What Faith does and what Repentance August de 〈◊〉 gratia cap. 7. To come to Christ is to believe in him for he himself says No Man cometh to me unless it be given him of my Father Andrad Vega de Iust. 2. p. 741. A twofold necessity 1. Absolute 2. In respect of Consequencee How are good Works are necessary to Salvation Paul was a Zealous Exhorter to a Holy Life Necessity of Consequence Tit. 2. Rom. 3. Ibid. Gal. 3. Rom. 11. Tit. 3. Eph. 2. 2 Tim. 1. Rom. 9. 〈◊〉 Rom. 3. now he demonstrates that Faith only hath in it self the Power of justifying Oecumen photi in Cap. Rom. 3. only believing Origen Cap. 3. The only just cause of Glorying is in the Cross of Christ. August de verb. domini Serm. 4. He would have this one thing imputed whereby the others are gathered by Consequence Amb. 1 Cor. 1 It is appointed by God that a Believer should be justified by Faith only Chrysost. Serm. 5. in Cap. 2. Eph. Paul professes him to be Blessed who is supported by Faith only Basil. de humil by Faith only which is in Christ. Hierom. in Epist. ad Gal. cap. 1.