should be idle but so he is not saith Bellarmine First because he alwayes ministers strength and grace by which wee doe good works Secondly hee purgeth our daily and lighter sinnes and his blood cleanseth vs from all sinnes Or if through transgression of the law we fall away from our state of righteousnes he neuer thelesse is stil the propitiation for our sins and reconciles vs not only seuen times but seueÌ„ty times seuen times to his father if conuerted by his grace we addresse our selues to serious repentance Therfore we make not CHRIST an idle mediatour in saying the Law may be fulfilled but our aduersaries truly make his benefits vneffectuall when they teach that the excellency of his obedience could not effect that the iustification which is by the Law should bee fulfilled in vs. Whatsoeuer he thought it was safest for him to professe as hee hath written because the Trent Fathers for conclusion of that session accurse all that should say their resolutions in this point did rather disparage then set foorth the excellencie of CHRISTS sacrifice or the true woorth of his merits But the more mercifull Bellarmine makes his God the readier to forgiue our frequent trespasses the greater stil is their former mockery seeing euery time they repeat that petition they implicitely yet necessarily include the appurtenances Lord make vs such as wee shall not need of thy forgiuenesse The excesse of diuine Maiesty in respect of princely dignity presupposed their mockery of God in suing for restauration of grace after relapses into mortall sinne may for the quality be resembled by imagination of some great fauourite in the Court after many bountifull rewards for little or no seruice falling to rob or steale and lastly crauing pardon in these or like tearmes I haue grieuously offended against your Crowne and dignity but by your wonted grace I beseech you bestow as good preferment on me as before I had and amends shall quickly bee made for all the wrongs I haue done vnto my fellow subiects you shall not finde matter of death in me againe so long as your bounty towards me lasts that I shall not commit some petty sinnes of wantonnesse quarrelling drinking swearing I hope your highnesse will not expect for these are not against your Law but besides it The insolency of this imagination in a malefactour could an earthly Prince knowe the heart whence it issued would make his former offence in it self and course of common iustice meritorious of death altogether vncapable of mercy otherwise easie to haue beene obtained And is it either lesse exclusiue from Gods fauour or more prouocatiue of his seuerity to beg such grace at his hands as shall wipe out all former reckonings where with he could charge vs or hauing promised sincere obedience to the Law to elude the Lawgiuer with that distinction without which Bellarmine thinkes our Writers arguments to proue the fulfilling of the Law impossible can hardly be answered They saith he which grant as Vega doth veniall sinnes to be against the Law are enforced to hold that to keepe the Law is onely possible in as much as onely the greater part of it may bee kept whence the denomination is indefinitely attributed to the whole But what can they say to that of Iames. Hee that keepeth the whole Law and offendeth in one point is guilty of all The solide answere therefore in his iudgement is that veniall sinnes without which we doe not liue are not sinnes simply but imperfectly and in a sort neither are they against the Law but besides the Law Such as first did apply this distinction to that purpose for which the moderne Romanist now misuseth it might perhaps be in part excused by the barbarousnesse of the times wherein they liued and their ignorance in Scriptures But wee haue cause to feare that Bellarmines generall skill and knowledge in them vvas punished by GOD vvith particular grosse and palpable ignorance or blindnesse rather in thinking this quiâ—ke of wit should glue together such Oracles of the Apostles as without it would mightily iarre and start asunder As that of Iames late cited He that offends in one mortally is guilty of all and this other In many things we al offend 1. venially or these two of S. Iohn He that is borne of God sinneth not If we say we haue no sin we deceiue our selues So doubtlesse they do and mightily mistake both these great Apostles meaning that thinke any in this should be so righteous as not to stand in neede of Gods fauour for absolution from sins committed against his Law but of their meaning in the Chapter following 9. These discussions may informe the Reader that Bellarmines conclusion of this controuersie wherein hee may seeme vnto the vnobseruant to attribute somewhat to Gods mercies in the businesse of iustification after grace infused was but like the first inuitation of an Italian onely for fashion sake For if his authority could haue moued any of his profession after fulnesse of grace to haue tasted the louing kindnesse of the Lord he could not be ignorant that the Trent Councell had shut the doore vpon them It is the safest way saith he * to put our whole trust in Gods mercies VVhy so because there is no trust or confidence to be put in our owne good workes or fruits of grace No rather because it is more easie to grow proud of our deeds then to be assured of our sincerity in doing them But if neither safe it be to trust in them nor by his doctrine to any purpose without them to trust in Gods mercies hee hath left his Romane Catholikes in a miserable case VVhat is it then they can hope or desire Gods mercies should doe for them To remit their sinnes How By not imputing them this is all they can condemne in vs. VVhat then to set heauen open vnto them without remission of sinnes or iustification This is more then can be laid to any heritickes charge none euer liued but granted iustification to bee a necessary gate through which all that haue sinned must enter into heauen It remaines then the onely ground of all hope or trust a Romanist can haue of any good from Gods mercies must be his precedent perswasion or beliefe of absolute and perfect righteousnesse either now inhabiting his soule or hereafter to be obtayned That is hee must trust God one time or other will be so mercifull to him as he shall not stand in neede of his mercie at the houre of death 10. He that wold clearly conuince the Romish church or her childreÌ„ of a capitall crime vsually obiected by our writers shold begin w th the vertual intentioÌ„ of the priest by rigid positions of their late writers most necessarily required to the effectual working of the Sacraments for that euidently breedeth doubt whervnto if we adioyne this absolute necessity of compleat habitual grace inherent for remission of sins it openly condemnes the Trent Councell it selfe for nursing
this cause when the blessed Virgin onely demaunded concerning Christs incarnation how shall this be seeing I know not a man the Angell mildlie instructs her in the same termes he checked her mother Sarah there is nothing impossible with God of whose veracitie or allsufficiencie shee neuer conceiued positiue doubt onely her actuall consideration of his fidelitie or other attributes before mentioned was outstart by the vnusualnesse of the effect or suddaine apprehension of her owne integritie neuer acquainted with the onely knowne meanes vntill that time of producing it Lastly of Gods fauour towards vs we can lesse doubt seeing his mercie is ouer all his workes and he that gaue his onely Sonne for vs before we knew him what can he deny vs which we faithfully aske in his name Farre more be the promises of his fatherlie loue then are the declarations of his power faile we cannot in our hopes but only through vnbeleefe which though it befell the people to whom his promises were first directed Yet cannot the faith of God as the Apostle termes it bee without effect for they fell by vnbeleefe that we might be raised by faith Though conscious we be of our fraâ—â—ie often assaulted with others violence yet the Lord is faithfull and will establish vs and keepe vs from euill or as the same Apostle else where speakes God is faithfull by whom we are called vnto the fellowship of his sonne Christ Iesus our Lord who will also confirme vs to the end that wee may bee acquited in the day of his appearance These were the sure fests of Saint Barnards faith and in these meditations or articles his hope did safely ancher in the middest of greatest stormes Three things saith he I consider in which my hope wholly consists Gods loue whereby he adopted me the truth of his promise his power to performe Let my foolish thoughts murmure as much as they list and say How meane art thou How great is that glory by what doserts dost thou hope to obtaine it But I will confidently answere I know whom I haue trusted and am certaine that he hath adopted me in the abundance of his loue that he is true in his promises and powerfull in accomplishment for he can doe whatsoeuâ—r he will This is that triple cord which is not easily broken on which I beseech you let vs hold fast being let downe to vs into this dungeon from that country which wee seeke that by it we may be raised that by it we may be drawne within view of the glory of the great God 4. Seeing reposall or trust naturally increaseth according to the seuerall degrees of their ability fidelity and fauour towards vs on whom we rely rightly apprehended and all these in God as faith assures vs are infinite and incomprehensible our confidence of good successe in all the waies he hath appointed vs should bee without all mixture of diffidence suspition or distrust But as faith it selfe though often failing in the exercise must in the habit or for the most part be an Assent vnto diuine precepts as good and elegible at the instant of proposall before either auoidance of such dangers as accompany their execution or profession or retention of such pleasures or commodities as must be made of ere we can effect the purchase or be capable of the reward annexed so must the confidence hence growing be habitually sure and firme albeit the whole world the diuell or our owne flesh conspire to defeate the hopes we haue grounded vpon faithfull prosecution of such meanes as God hath promised to blesse Such confidence was in the Psalmist whilest assaulted with the fury and violence of mighty forreine enemies God is our refuge and strength a verie present helpe in trouble Therefore vvill not we feare though the earth be moued and though the Mountaines be carried into the midst of the sea Though the waters thereof roare and be troubled though the Mountaines shake vvith the swelling thereof Though I walke in the middest of trouble sayth another yet shalt thou refresh mee thou shalt stretch forth thine hand vpon the furiousnesse of mine enemies and thy right hand shall saue me The Lord shall make good his louing kindnesse toward me yea thy mercy O Lord endureth for euer despise not then the works of thine owne hands The like was in Dauid when the wise men of the world such as had learned the policy to blesse with their mouthes and cursed inwardly had consulted to east him downe from his dignity My soule sayth he waite thou only vpon God for my expectation is from him He is onely my Rocke and my saluation he is my defence I shall not be moued In God is my saluation and my glory the Rocke of my strength and my refuge is in God Nor was this any act of supererogation or extraordinary affection singular to him but he exhorteth the people vt to the like Trust in him at all times yee people poure out your hearts before him God is a refuge for vs. This is a point wherewith would God our Preachers would pierce the hearts of their hearers by continuall pressing it For want of confidence in good courses is that which will condemne this whole generation of hypocrisie or infidelity Nor could we distrust our doome did we but vnderstand the meaning of those words following in the same Psalme Trust not in oppression nor in robbery if riches increase set not thy heart vpon them or those in another put not your trust in Princes nor in the son of man for there is no help in them In these he trusts and not in God that vseth the helpe of his wealth or countenance of mighty friends either to abet himselfe in bad causes or ouer-beare others in good as shall hereafter be shewed Now I will conclude with the Psalmist last cited Happy is he that hath the God of Iacob for his helpe whose hope is in the Lord his God vvhich made heauen and earth the sea and all that therein is which keepeth his fidelity for euer which executeth iudgement for the oppressed which giueth food to the hungry the Lord looseth the prisoners the Lord openeth the eyes of the blinde the Lord raiseth vp them that are bowed downe the Lord loueth the righteous the Lord preserueth the strangers he relieueth the fatherlesse and widdow but the way of the vvicked hee turneth vpside downe 5. These being the liue characters of diuine goodnesse and best motiues to breed confident hope of good successe in imitation of him in workes like to those here expressed no maruell if our Sauiour so grieuously taxe the Scribes and Pharisees for non conformity vnto them Woe be vnto you Scribes and Pharisees hypocrites for yee tith the mint and the rew and all manner hearbes and leaue the weightier matters of the lawe as iudgement and mercy and fidelity these ought yee to haue done and not to haue left the other vndone
all that he held faith without workes to be altogether vaine and vnable to iustifie in the sight of God if with them it were in his iudgement not sufficient he had denied all iustification in Gods sight either by faith alone or by workes and faith so as no meanes of saluation could be left vs. More arguments I need not vse for euery obseruant Reader may furnish himselfe with plenty all demonstratiue that workes taken as Saint Iames meant not for the act or operation onely but either for the act or promptitude to it are necessary to iustification not before men but before God and in order of nature precedent 2. But the Readers minde as for a while mine was may be held in suspense that albeit we must be operatrue ere we can be iustified yet the first operation of that faith which iustifies is alwaies seen in the busines of iustification as that of Saint Austen may necessarily seeme to imply Bona opera sequuntur iustificatum non praecedunt iustificandum If we be not iustified as all agreed without some operation or worke of faith and all other good workes as this Father affirmes are not precedent but subsequent to iustification those operations of faith which belong to the worke of iustification must of necessity in order of nature if not of time be of all others the first This golden sentence notwithstanding will not abide ihe touch vnlesse we take iustification as Saint Austen doth for the first infusion of that grace wherby we are iustified and enabled to bring forth works truely good That the habite of grace whereof faith is the principall part or foundation should in order of nature be precedent to workes done in faith for vnlesse so done they are not truely good is a case excluded by it clearenesse from all controuersie But the workes by which as Saint Iames affirmes we are iustified must needs goe before the iustification which he speaks of yet not before the first infusion of faith vnlesse we affirme which no protestant must or any intelligent Papist doth that wee may bring foorh good workes ere faith bee planted in our soules The infallable consequence of these deductions is that betweene Saint Pauls faith and Saint Iames his iustification there must be workes intermediate of what kind it skils noâ— so they be done in faith Of workes so done to question which are in time and nature first were as if you should demaund what meates such as after a long sickenesse haue well recouered their tast and appetite vse first to feed vpon Curiosity of methode or nice prescriptions would in this case be offensiue to good stomaches which should not doe much amisse in falling to such wholsome food as first comes to hand Thus much in generall is not vnfitting to our present purpose That the internall eliâ—itiue or formall acts are in order of nature and time precedent to the impulsiue acts of faith to wit such operations or exercises of other vertues faculties or affections as are inspired by it as wee most firmely assent to Gods mercy wisdome truth and iustice before we can be faithfully mercifull iust or true or doe the workes of righteousnesse mercy or truth in faith Of the internall or proper acts or exercises of faith such as flow directly from it are before such as are conceiued by way of reflexion Such as flow immediately from the essence are at least in order of nature before such as proceed from the properties of it In both rankes these are before others of the same kinde which are of more generall or abstract points as we actually assent vnto diuine reuelations first as true then as good lastly as good to vs and yet we must so assent vnto them ere we can firmely or confidently relie vpon them nor can our reliance or trust whether on Gods prouidence in generall or vpon his mercies in CHRIST be more firme and faithfull then is our precedent deniall of our selues and renunciation of all trust in worldly meanes which property as was before obserued immediately results from our direct assent vnto Gods wisdome power and mercy and vnto our owne misery ignorance and imbecillitie From assent to both these and vnfaigned deniall of our selues thence resulting as from ioint rootes springs true confidence in Gods prouidence alwaies in order of nature precedent to stedfast and inseperable adherence vnto CHRIST which is the end of all our working and as it must for this reason be first intended so can it hardly be accomplished without some intermediate acts or exercises of Gods graces in vs vnto all which faith necessarily is concurrent If we shall then compare the acts or operations of faith amongst themselues according to the same strength or equall degrees of fidelity in doing Gods will the effectuall application of CHRISTS merits is but a branch of the former vniformity in working required by Saint Iames neither necessarily nor ordinarily the first either in order of nature or time whether we speake of application actuall and expresse or of implicit and potentiall that faith which is of strength sufficient for firme and faithfull application of Christs righteousnes or conceiuing sure trust in Gods mercie offred in him is as immediatly operatiue of other workes as powerfull to bring forth deedes of mercy alwaies vniformely prompt to doe any part of Gods will that first whereunto it is first called It was an act of that faith by which Abraham liued an act commendable in the sight of God to forsake his Countrey when God called him yet an act in time long precedent to that which was imputed vnto him for righteousnes and in his legend the holy Ghost would instruct vs that the safest way to get full assurance of our heauenly inheritance is to execute Gods will without delay first to renounce the world father and mother natiue Countrey c. that we may be ready when he shall call and on these foundations surely laid to raise our confidence in CHRIST Know saith the Apohle they which are of faith the same are the children of Abraham but euery one is not the sonne of faith that saies or thinkes he belieues as his father Abraham did vnlesse he haue such an operatiue faith as Abraham had well trained to euery point of seruice that shall be enioined This speech of Saint Paul is but equiualent to that of our Sauiours If ye were Abrahams children ye would doe the workes of Abraham what were these faithfully to assent vnto the truth reuealed by God and louingly to entertaine his messengers but now saith our Sauiour You goe about to kill me a man that hath told you the truth which I haue heard of God this did not Abraham The nature and vniformity of faith supposed such as hath been often inculcated Saint Gyprians collections in this point are as strong and sound as the point it selfe is orthodoxall Christ cals them Abrahams children whom he sees operatiue in
is onely this That although men may bee truely iust and holy in respect of others and rich in all manner of workes that are good as Abraham was thus farre known and approued not by men onely but by God yet when they appeare before his tribunal who best knows as wel the imperfectioÌ„ as the truth of their integritie they must still frame their supplications sub forma pauper is yea sub forma impij alwaies acknowledging themselues to be vnprofitable seruants alwaies praying Lord forgiue vs our sinnes and bee mercifull to vs miserable sinners The onely complement of all inherent righteousnes possible in this life is this perpetuall vnfaigned acknowledgement of our vnrighteonsnesse whereby wee are made immediately capable of his righteousnesse which alone can couer our sinnes as being alone without all staine or mixture of impiety The like vnfaigned acknowledgement of their sinnes or faithfull plea for mercy the hypocrites or men deuoid of faith or grace inherent cannot possibly make as shall anon be declared This absolute necessity and vtter insufficiency of workes or righteousnesse inherent to iustification in the sight of God is as perspicuous from the Apostles instance in Dauid who had resolued this doubt Lord who shall dwell in thy Tabernacle who shall rest in thine holy mountaine with S. Iames He that walketh vprightly and worketh righteousnesse and speaketh the truth in his heart Hee had pronounced a blessing to the man that walketh not in the counsell of the wicked but setteth his delight in the Lawe of the Lord shall we imagine such a man to be without workes The Lord as he addes knoweth the way of the righteous which is as much as Saint Iames meant by iustification as much as was said to Abraham vpon that fact by which as the Apostle sayth hee was iustified For that God should know their wayes implies his approbation of their persons for men vpright and intire in respect of hypocrites and fruitlesse hearers of their workes for such as hee requires in the parties to be iustified by him Were they therfore iustified or finally acquitted by or for their works If finally acquitted then blessed likewise for them Now in opposition to this Pharisaicall conceit S. Paul directed by the Spirit who best knew the Psalmists full meaning in euery passage vpon what occasions and vnto what point hee spake directly brings in Dauid himselfe deriuing the blessednesse vsually pronounced in Scriptures to the intire and vpright in heart from Gods mercies as from it onely true and immediate cause not from their vâ—rightnesse or integrity with which it hath connexion onely finall as being applied onely to parties thus qualified none originall To him that worketh not but belieueth in him that iustifieth the vngodly his faith is counted for righteousnesse euen as Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnesse without workes saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth no finne The man then in whose spirit is no guile for of such the Psalmist speaketh is iustified not because of his sincerity but because the Lord imputeth not that sinne vnto him which he still vnfaignedly acknowledgeth to bee in him continually praying Lord enter not into iudgement with thy seruant alwaies confessing Lord in thy sight no flesh liuing shall be iustified to wit otherwise then by not entering into iudgement or by nonimputation of his sinnes Thus you see euen the best of Gods saints seeke iustification onely by faith with Saint Paul and yet require thereto with Saint Iames Pure Religion and vndefiled in the sight of God euen the Father 7. This reconcilement of the seeming contradiction betweene these two Apostles hitherto prosecuted doth voluntarily present it selfe to such as consider the seuerall occasions of their writings and take not their speeches as they now lie most commodiously for application vnto moderne oppositions For one and the same Physician to prescribe medicines much different to diseases altogether diuerse or quite contrarie would neither impeach him of vnskilfulnesse or vnconstancy The very contrarietie of their errors with whom these two Apostles had to deale would drawe speeches from any one of vs that should seuerally entend their refutation in forme as contradictorie as theirs be yet both fully consonant to the truth because rightly proportioned to their opposite ends The Iew whose heresie S. Paul labours to auert from the Romaines and to â—oot out of the Galathians looked for a Messias immediately to crowne the conceited perfection of their workes with honour on earth and glory in heauen not one that should be the end and perfection of the Law to free them from the curse it had brought vpon them or to reconcile them vnto God by his righteousnesse To beate downe this pride there was no remedy possible besides faith in CHRIST no method so auaileable as that hee vseth first setting foorth the haynousnesse of sinne and necessity of it inherence whose consideration might deiect them afterwards prâ—ssing Gods mercies in CHRIST offered to all that would denie themselues confesse their sinnes and by faith vnsaigned relie on their Redeemers satisfaction Saint Iames disputes against the opposite error of the Libertines who presumed the merits and perpetuall mediation of CHRIST to be not onely most necessary but in themselues sufficient to saue all that did apprehend them as true although destitute of such workes as their calling required and as Gods decree exacted for the effectuall application of Christs allsufficient merits which for this reason are scarce mentioned by this Apostle because magnified they were though not too much yet amisse by the parties whom he refutes Their contempt or wanton inuerting of Gods graces offered or in part receiued was no lesse hainous or preposterous then if Bartimeus or others in his case called by our Sauiour in hope to recouer their sight should haue desired Him rather to haue made such a new sun as might make blind men see without any internall light in the eye or alteration in the organ of sight Not by any necessity of nature but by the will and purpose of the Almighty grace and righteousnesse inherent though imperfect are as necessary for effectuall adherence or vnion to CHRIST as the Christall humor of the eye or right constitution of the whole organ is for perception of colours or light externall Hence is the seeming inconuenience arising from Saint Iames his causall forme of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 easilie answered For the immediate and principall cause presupposed it is vsuall to attribute a kinde of causality to the qualification of the subiect though requisite onely as a meere passiue disposition without which the principall or sole agent should want his efficacie To one demaunding why the Moonâ— should be ecclipsed when the earth is directly interposed betweene it and the body of the sunne this forme of speech would neither be improper nor
better he had a cleered view of the recompence of the reward promised which enabled him to endure as well the want of earthly pleasures and contentments as the height of that great kings displeasure with such constancy as if he had seene him which is invisible and yet was in some sort seene by Moses so is faith of things to the naturall man vaseenâ— but in a manner seene by it 9. Scarse now one liuing would do as Moses did not one that would but should be censured not by worldlings only for a foole but by forward professors of truth for betraying Gods peoples cause if hauing such opportunity as he had of soliciting their good in the Court he should leaue his place to expect Gods prouidence or the priuate contentment of his conscience else-where But from commendation of his Faith the indicious reader may resolue not to troble his mind with such scrupulous cogitations as whether the faithfull albeit no such reward were promised were to indure as Moses did or whether as the Papists falsly lay to our great Worthies charge though others of lesse worth haue spoken somewhat indiscreetly intuition of reward pollute such workes as would be otherwise good if vndertaken onely because we know them pleasant to our God It is a truth most orthodoxall that the chiefe end of our best workes should be the fulfilling of Gods will or pleasure But let not any man hence take occasion by nice distinctions or curiosities to separate what God hath conioyned for his good will and pleasure it is to reward vs bountifully for well doing and to glorifie his name in our felicity nor can wee intend the accomplishment of his will or glory aright but as they are linked with his intention of good to vs. For surely he wils our life and happinesse more then our good deeds which but for the other he willeth not It was a slaunderous speech of an vngracious seruant to say his master reaped where hee had not sowen for our God lookes not for glory but vpon presupposall of good bestowed he neuer punisheth but for ingratitude neglect or abuse of his mercy or bounty The greatest praise we can procure him is to suffer our selues to be saued by the meanes hee hath thereto ordained and this hope of reward euen by his ordinance is that which strengthens the faith of his best seruants Or if thou thinkest that Moses faith was imperfect thy Sauiours beliefe or knowledge of his exaltation as man doubtlesse was not so Yet he as the same Apostle sayth for the ioy that waâ—â—et before him endured the crosse and despised the shame and hence is set at the right hand of God notwithstanding he did all things for the glory of his Father and because he knew it was his will so to doe of which will likewise hee knew it an especiall part that hee should propose heauenly ioyes as a counterpoise to vvorldly paine and sure hope of endlesse ioy as an antidote against transitory shame or disgrace Wherefore let vs also looke vppon CHRIST IESVS the Author and finisher of our faith and haue respect vnto the reward that we may endure with patience the race that is set before vs. 10. That the same faith so much commended by this Apostle was in respect of some obiects speculatiue or but an Assent of foresight of some diuine reuelations as true according to that difference betwixt Truth and Goodnes before handled is apparant from these instances By Faith Isaac blessed Iacob and Esau conc erning things to come By Faith Iacob when he was a dying blessed both the sonnes of Ioseph and leaning on the end of his staffe worshipped By Faith Ioseph when he was a dying made mention of the departing of the children of Israell and gaue commaundement of his bones In none of these did their Assent vrge them to any difficult painfull or dangerous practise it was to wrestle only with the naturall imperfection of mans vnderstanding or incredulity arising thence not from any direct opposition of sensuall or corrupt affection Greater difficulties there were to disswade the people from aduenturing to passe through the red-sea but after this accomplished without danger the miraculous fall of Ierichâ—es walls was not so hard to be perswaded to their posterity or vnto such as had heard what the Lord had done for their fathers Yet by firme Assent vnto this diuine truth as certainly future the City was destroyed and Rahab saued What should we more say for the time would be too short and the discourse too long to insist vpon the like in Gedeon in Baruc in Samson in Iephte in Dauid in Samuel and in the Prophets What victory soeuer these or other Saints of God obtained ouer themselues or their passions ouer the enemies of God his lawes or their country ouer men wilde beastes or other creatures our Apostle ascribes to faith For by Faith they subdued kingdomes not by belieuing they had ouercome before they fought but by becomming valiant in fight from firme beliefe that all victory was from the Lord of hosts to whom it was a like casie to saue with few or with many By the same faith but as fixed vpon the morall lawe or other meanes of saluation they wrought righteousnesse By the same faith they obtained the promises not by perswading themselues they had them already sealed but by practising the conditions annexed vnto them By the same faith they stopped the mouthes of lions quenched the violence of fire escaped the edge of the sword of weake were made strong The weomen receiued their dead raised to life others also were racked and would not be deliuered that they might receiue a better resurrection And others haue been tried by mockings and scourgings yea moreouer by bonds imprisonment They were stoned sawen a sunder tempted slain with the sword they wandred about in sheep-skins and goat-skins being destitute afflicted tormented 11. These last passages of the Apostle warrant the canonicall truth of what an author not canonicall relates concerning these heroicall sonnes and that more heroicall mother whose reolution best exemplifies the nature of faith hitherto described by S. Paul to be such as we haue defined an Assent vnto euery part of Gods service or euery diuine promise not only as true good simply considered but as much better to the party assenting than the fairest profers supreme earthly powers can make either for auoidance of pain or torments present or speediest aduancement to greatest dignities The first resolutely professes in the name of all the rest we are ready to die rather then to transgresse the lawes of our fathers Nor did his soule draw back or shrink at such sauage and vnmerciful vsage as would moue pitty to see it practised vpon a beast Euen to behold a flourishing tree first bereft of bark then of al the naked branches yet 〈◊〉 standing lastly the greene trunk downe and cast full of sap into the fire would be
matter of moment to his care and trust then vnto others whom we know as well or perhaps better yet not to be so wise so honest or well affected towards vs. Speake we of what knowledge we list sensitiue or intellectuall to know any obiect and not to be affected with such attributes or qualities of it as are dissonant or agreeable to our natures is indeed to know it and not them To know that which in it selfe is terrible and not to be terrified with it is not to know the terrour of it The Beare and Lyon know the wolfe by sight as well as the seely lambe which no sooner sees him but is affrighted for of these three this poore soule only knowes him as terrible an enemy to his nature Rattes know that baite which is their bane but as sweet not as poisonous for were it as bitter in their mouth at the first tasting as it afterwards proues in their bellies they would auoid it The diuels saith S. Iames belieue that there is a God and tremble whether he speake of beliefe properly so called or of some greater knowledge certaine it is they tremble because they belieue and know him to be a terrible and powerfull Iudge Did they as firmely belieue or know he had mercy for them in store would they not loue him and seeke to auoide his displeasure If our knowledge both of his iustice to the wicked and disobedient and of his mercy to the penitent amongst the sonnes of men whose nature his sonne hath taken vpon him were but such as these infernall spirits haue of his seuerity towards them it would commaund all our affections of loue of feare of thankfulnesse and bring forth intire fidelity in his seruice Though they say the Lord liueth saith the Prophet yet they sweare falsly Yet what truth more vndoubted then that the Lord liueth But swearing this they professed a beliefe or knowledge of it which they had not otherwise they had executed iudgement and sought the truth they had sorrowed when the Lord had smitten them receiued correction when he had consumed them But this people as the Prophet ads had an vnfaithfull and rebellious heart they are departed and gone For they say not in their hart let vs now feare the Lord our God that giueth raine both early and late in due season he reserueth vnto vs the appointed vveekes of the haruest 9. Why supernaturall concourse seeing it is as necessary as diuine reuelation to produce the acts should not as properly belong to the obiect of beliefe some schoole-men giue this reason because of these two the diuine reuelation onely is the ideall or exemplary cause of our faith and this ideal casualty herein consists That as the truth and reuelation diuine is in it self so must our Assent vnto it be most infallible That they extend this conformity betwixt the obiect belieued and our beliefe of it no further is not disagreeable to their intentionall or superficiall conceit of this celestiall vertue But constantly to our former declarations of that indissoluble combination betwixt truth and goodnesse in moralities and the intrinsecall identity of the wilâ— and vnderstanding wee make not onely trueth but goodnesse also diuine with the seuerall branches of it the exemplary cause of our Assent The former conformity betweene the infallible veracitie of the God-head and our beliefe of whatsoeuer it shall say or teach wee take as transcendent and included in euerie Assent wee giue vnto other particular attributes This mutuall infallibility is as the authentique instrument or legall forme of our assurance but renewing of Gods image communication of his goodnesse and mercy in Christ is the patrimony or legacy conuâ—ied vnto vs. This is as a wrest or screw to fasten our soules vnto his other attributes all as apt if closely applyed to imprint their figure vpon them as the former Betwixt euery obiect assented vnto whether as good or true and the faculties of our soules which it concernes there must be such a correspondencie as is betweene the Character and the letter enstamped Our Assent vnto Gods long suffering and forbearance of obstinate sinners will quell vnaduised anger against our brethren our infallible beliefe of his mercy towards our selues and his readinesse to forgiue our trespasses though in number infinite against his most infinite Maiesty will cause vs forgiue our fellow seruants their offences against vs not vntill seauen times only but vnto seauenty times seauen times Our infallible beliefe that hee is good and bountifull as well to the vniust as iust will imprint a like desire in vs of doing good though to vngratefull persons This is our Sauiours inference vpon the explication of this attribute But I say vnto you loue your enemies blesse them that curse you doe good to them that hate you and pray for them which despightefully vse you and persecute you that yee may be the children of your Father which is in heauen for he maketh his sunne to rise on the euill and on the good and sendeth raine on the iust and on the vniust For if ye loue them which loue you vvhat reward haue yee Doe not euen the Publicanes the same And if ye salute your brethren onely what doe ye more then others Doe not euen the Publicanes so Be ye therefore perfect euen as your father which is in heauen is persect not in some onely but in all parts of his goodnesse reuealed or proposed to our imitations His incommunicable attributes of maiestie honour and glory we are with reuerence to adore not to imitate Albeit euen vnto these his infallible veracity is as the handle by which firmly apprehended they haue their peculiar waight and force vpon our soules and affections imprinting on them a generall disposition to receiue the stamp of his perfections imitable or communicable an vniuersall inclination to performance of his will reuealed Thus in the language of Canaan he is sayd to ascribe praise and glory vnto God that euacuates his heart of pride and vaine-boasting in such perfections as he hath receiued from his immensity whence euery good gift dooth flowe and whither in thankfulnesse it must returne he ascribeth strength and maiesty that renounceth all confidence in man or other creature and humbles himselfe vnder his mighty hand And seeing wee must not only belieue the Essence but the attributes of the God-head and all beliefe presupposeth knowledge consonant to the language of nature late mentioned in matters wherein she is â—est seene and least corrupt is the dialect of grace Hee is sayd to belieue or know God as iust that seares him as a Iudge most vnpartiall and vncorrupt and is afraid to be vniust least he take vengeance He rightly belieues his power that honours him as a king most omnipotent hee his tender mercy and compassion that reuerenceth him as a most louing Father he his prouidence that commends his soule vnto him as to a faithfull Creator he vvhose chiefe
should make loue to our meate the soule or forme of a perfect taste For meate wholsome and pleasant we cannot perfectly relish but we must loue it howbeit we liue not by louing it but by tasting eating and digesting it No more can we rightly belieue Christs death and passion but we must loue him and his members yet liue wee not by louing them but by tasting Gods loue and fauour to vs or as I need not be afraid to speake by eating Christs flesh and drinking his blood For though by faith one and the same wee Assent vnto euery article in our creed yet this faith doth not iustifie but as it respects Christs bodie giuen for our sinnes or as it cleaues vnto Gods mercies manifested in that eternall sacrifice alwaies breathing out life to men renot neing all trust and confidence euen in such graces as wee haue receiued from him All this notwithstanding if we compare loue and faith together as parts of that righteousnesse which is in vs not considering the necessary dependance Loue hath of Faith in nature to loue is more then to belieue because it necessarily includes beliefe so is it more to loue our meate then to taste it because loue supposeth taste howbeit in respect of life to taste our meate is of more vse then to loue it So is it more to moue then to liue for all vicall motion includes in it acts of life yet is not motion simply better then life or the sensitiue sacultie whence it proceeds because it wholly depends on them not they on it 9. The second principall place of Scripture they vsually alleage doth vtterly discredit themselues but breeds no difficulty to vs in this present argument for that the faith whereof Saint Iames speakes doth differ as much from that whereto S. Paul ascribeth righteousnesse as a liue man doth from a dead or a body endued with life and motion from a statue or painted image no heathen artist that could but vnderstand the very tearmes of their seeming contradictory propositions would deny albeit some Romish writers of no meane ranke haue been giuen ouer vnto such Iewish blindnesse as to abuse Saint Iames authority not onely to hold iustification by workes as well as faith wherto his words incline as the thing it self in his sence though not in that construction they make of it is most true but to perswade the ignorant that such faith as S. Paul commends may be without works or christian loue But their folly herein will worke shame in such of their successors as shall comment vpon these two Apostles writings as in some of their predecessors it hath done if they consider that those very workes without which faith in Saint Iames construction sufficeth not vnto saluation are expresly comprehended in that faith wherby S. Paul tels vs the Iust do liue Was not Abraham our father iustified through vvorks when he offered his son Isaac vpon the altar he meant no more nor was more pertinentto his intended conclusion then if he had thus spoken If Abraham had sayd as they did whose empty faith he disapproues I haue faith but had not proued his sayings true by his deedes or readinesse to offer vp his onely Sonne vvhen God commaunded him for actually hee did not offer him he had not been iustified before God Why because he had not belieued in such sort as Saint Paul meant when he sayth by faith Abraham offered vp Isaac when he was tried But it may bee this faith was informed perfected or instigated to this act by loue of whom not of Isaac for that was the maine obstacle to worke distrust the chiefe antagonist of his faith Not of Sarah or any other friends or neighbours all which doubtlesse had disswaded him had he acquainted them with his purpose Was it then the loue of God Him indeed he loued aboue all because he firmely belieued his mercy and louing kindnesse towards him but this loue supposed it vvas his Assent vnto Gods omnipotent power which as the Apostle expresly tels vs moued him to this act For hee considered that God was able to raise him from the dead from whence also hee receiued him in a figure This consideration or inducement was a worke yet a proper act of faith no way of loue But loue perhappes did make it meritorious The loue indeede wherewith God loued him made his working faith acceptable in his sight but that it was strength of faith not the quality of loue which God imputed vnto him for righteousnesse the same Apostle for doubtlesse the same hand it was which penned the eleuenth to the Hebrâ—es and the fowrth vnto the Romans puts it out of doubt beeing not weake in faith he considered not his body now dead vvhen he was now a hundred yeere old neither yet the deadnesse of Sarahs wombe He staggered not at the promise of God through vnbeliefe but vvas strong in faith giuing glory to God And being fully perswaded that what he had promised he vvas also able to performe And therefore it was imputed vnto him for righteousnesse One and the same faith it was and standing at the same bent vnlesse by continuance of like triall increased in strength which wrought in him a readinesâ—â— of minde to sactifice his onely sonne in hope of a ioyfull resurrection and to expect his birth from the dead wombe of Sarah The obiect likewise whereto his Assent did adhere was one and the same his fidelitie which had promised on which faithfully still relying it was impossible his other faculties or affections should not subscribe to whatsoeuer his Assent of faith should enioine them and that remaining in wonted strength it could not but bring forth perfect loue and good works which may be sayd in such a sense to perfect it as we are sayd to blesse God that is to declare his blessednesse For as Gods loue to vs was most apparent in offering his onely Sonne So Abrahams loue to God was best manifested by sacrificing his sonne Isaac vvhom he loued yet he sacrificed him by faith wherefore his loue did result from firme Assent to Gods couenant and mercie made to mankinde in him in the faithfull acceptance whereof and full acquiescence therein his righteousnesse as in due place shall be shewed did consist 10. This comment vpon the Apostles words concerning Abrahams workes giues vs the true meaning of the like concerning Rahab Likewise also was not Rahab the harlot iustified by vvorkes vvhen she receiâ—ed the messengers and had sent them out another way If she had said vnto these messengers only thus I belieue the God of heauen earth hath giuen you this whole land for a possession yet I dare not shew you any kindnesse in this city her belief had bin as dead as a body without breath or motion But what man or woman liuing is there of common sense which once firmly perswaded that God in iustice had giuen his natiue country vnto forreine people whom he loued
brother abideth in death vnlesse out of this loue as iointly respecting our brethren we lay downe our liues in loue or testimony of the truth we doe not rightly confesse CHRIST nor die in faith for whosoeuer hateth his brother is a murtherer And as he addeth hereby perceiue we the loue of God because he laid downe his life for vs. but whereby shall we perceiue our loue to him if we doe as we ought and we ought as it followeth to lay downe our liues for the brethren Not onely to redeeme many of them if that were possible from a bodily death by dying for them but rather to encourage euery one by our examples to embrace the truth and confesse CHRIST before men whether by life or death whether by profession of truth or practise of workes commanded as occasion shall be offered He that requires vs to lay downe our liues for their soules will looke we should distribute our goods to relieue their bodies otherwise to die for them is no true testimony of our loue to CHRIST for who so hath this worlds goods and seeth his brother hath neede and shutteth vp his bowels of compassion from him how dwelleth the loue of God in him Againe though we feede the poore with all our goods and yet haue not this loue to lay downe our liues for the brethren it profiteth nothing and though we giue our bodies to be burned for them and haue not this other part of loue to feede them or those attributes of it in the same place expressed by the Apostle as long sufferance kindnesse without enuie without boasting without pride without disdaine without exaction of our owne with placide affections neither prouoking nor easie to be prouoked but reioscing in truth and detesting iniquity with viformity of faith hope and conscience it profiteth nothing For as hath beene obserued before consideration of what CHRIST hath done for vs must bring foorth in vs the same minde that was in him a minde to doe his fathers will in euery point alike sincerely but with greater intentions or alacritie as the occasions or exigence of seasons shall require Sometimes we may more faithfully confesse his name by standing for some branch of truth no generall point of saluation in opposition to men of contrary mindes with whom we liue whose proiects tending to the dishonour of Gods name and preiudice of his dearest children we may hinder then by professing all the articles of true religion vpon the enemies racke or witnessing some principall truth before the fagot 7. Besides the obhomination of the causes they maintaine great presumptions or rather strong euidences there be many of their corrupt mindes whom the Romish Church in latter yeares sets footh for Martyres to the world First the Diuifications ascribed vnto them as their enrolements in the catalogue of former Saints inuocations adorations of their reliques and the like would haue mooued most heathen Romanes or Egyptians to haue aduentured on greater dangers or indignities then they are put to for one of their foolish Gods an ape a serpent or a crocodile Yet these men not inconsequently I must confesse vnto their magicall conceipt of faith and holinesse imagined by them in dead workes thinke their blood shed in the Catholique cause shall wipe away their actuall sinnes as clearely as the water of baptisme by their doctrine doth originall And as that sweete relator of his fruitefull obseruations in matters of religion hath ascertained vs that Italians are vsually imboldned to sinne because they must haue matter to confesse so men of great place and authority in this land would not suffer vs retired students to be ignorant that some seminary priests haue purpoposely giuen the raines to fleshly lusts vpon confidence the executioners knife should worke a perfect circumcision or the fire purifie their polluted members at the day of execution Or in case they neuer felt the seuere stroake of iustice yet their constant resolution to suffer and daily expectation of being called vnto this fiery triall should serue as a cloake to couer those impuriâ—es which the purity of CHRISTS blood shed vpon the Crosse such is the abhomination of their hypocrisie without perfect inherent righteousnesse cannot hide So farre too many of them are from sobriety meeknes and humility those other qualifications required by Saint Cyprian in true Martyres that the gift of impudence scurrility and disdaine serues no home-bred malefactors halfe so well in the time of their durance or whilest they are brought before the face of authority or arraigned at the barre of iustice as it doth them as if they would giue vs to vnderstand that the marke of the beast spoken of by S. Iohn had some such especiall vertue as these characters traiterous Gowry brought out of Italy which stopped his blood from running out after his body was runne through as this doth theirs from appearing in their foreheads for onely to blush they are ashamed euen whilest they pierce through their owne soules and pollute their country aire with hideous forraine blasphemies but in re mala animo sâ—vtare bono iâ—uat a good face put vpon a bad matter ofttimes auaileth much yet with men not with God vnto whose mercy I leaue such as affect to bee Pseudo-martyres beseeching him of his infinite goodnesse to alighten their hearts that they may see at length the abhominable filth of that Idole to which so many parents in this land are desirous to sacrifice their dearest children and these men their very soules But oh Lord stop the infection that it spread not from the dead vnto the liuing 8. But leauing this huge lake two no small sinckes of hypocrisie I haue espied from whose noysomenesse many otherwise well affected scarce are free but into which Lord let not my soule descend for their euâ—cation is into the bottomelesse pit The one an opinion there can bee no fit matter of martyrdome in a state authorising the free profession of that religion which amongst many we like best and left to our selues would make choise of The other which in part feeds this is a perswasion that meere errors in doctrine or opinion are more pernitious then affected indulgence to lewd practises or continuance in sinfull courses or open breaches of Gods commandements These are teliques of Romish sorcery which puts an abstract sanctity in the mathematicall forme or superficial draught of orthodoxal doctrine as it is in the braine though deuoide of true holinesse in life and conuersation or good affection in the heart and hence accompteth heresie that is euery opinion different from the tenents or contrary to the practises of their Church a sinne more deadly then any other and which in their iudgement doth vtterly depriue vs of such faith as they maintaine though that no better if not worse then diuels But if we recall what hath been hitherto discussed First That Christian faith is an Assent vnto diuine reuelations not only as true in themselues
craue my foe to foyle Nor follow I these furious broiles with purpose thee to spoile Vouchsafe t' accept my seruice now I now before thee stand Victorious Caesar hitherto as well by sea as land So now I may thy Souldier true for euer will I be His be the guilt this bloody breach that caus'd twixt Thee and Me. Such allegeance will euery Iesuite professe vnto his natiue Soueraigne and yet dispense with his oath if he shall in any sort offend the Romish Church But the Lord our God is no meane Lord hee accepts not of fealty tendred with such reseruations as Iesuites vse in their oathes of allegiance serued hee will be with the whole heart and affection and will not be sharer with the diuell the world of flesh as in the next place from Apostolicall aurhority confirming the reasons hitherto alleadged is to be shewed CHAP. V. That true faith is the soule of good workes That it equally respects all the Commaundements of God and can admit no dispensation for nonperformance of necessary duties 1. THat no man without faith can please God two reasons there be very pregnant the one because the wrath of God remaines on all persons without it as being not contained within his couenant the other more immediate because albeit the party destitute of it were not preiudiced by his first parents sinne or his owne thence deriued his actions neuerthelesse could not be acceptable in Gods sight not truly good because not vndertaken and managed by that faith which interests vs in Gods couenant and engrafteth vs in his Sonne Whether such faith can be wrought in any without expresse and actuall knowledge of CHRIST were perhaps curiositie to examine and presumption to determine yet thus much supposed the conclusion is vndoubted that their workes should for Christs sake bee accepted of his Father who better knowes the hearts of of such then they do his sonne or wee the extent of his decree of mercy in this case of this we may be sure albeit the best deeds of his dearest children are acceptable onely for his Sonnes sake yet for his sake he neuer accepts the impure or euill deeds the practise I meane of things forbidden of such as actually know his sonne and are expresly contained within his couenant but those onely wherein they truely resemble him Now euery action whereto that faith by which we are engrafted in Christ is concurrent is in it selfe sincerely and truely though imperfectly good Euery action without concurse of such faith is in it nature bad though of an obiect truely good or at the best but indifferent if the obiect be vncapable of morall good or euill and fall not within the precincts of any diuiuine commandement or prohibition As the workes of nature depriued of influence from their proper and principall causes become defectiue or if the materiall or passiue be not subordinate or fashionable to the formatiue or actiue causes monstrous so are our moral actions either altogether deficient from the rule of goodnesse or preposterous and contrarie to it vnlesse the faculties affections or inclinations whence they flow be inspired directed and moderated by a true and liuely faith 2. It is a Canonicall saying which the sonne of Sirach hath to this purpose In euery worke or as some read In euerie good worke bee of a faithfull heart or as Drusius trust thy soule but most directly to the Authors meaning belieue with thy soule for this is the keeping of the Commaundements But what is it hee wils vs to belieue with the soule that the thing is good which we intend to worke But vnlesse such it be in it selfe before intended by vs it will sooner make our beliefe bad then become any whit the better by our belieuing it is good For to belieue or trust our own soule that shold be good which in its nature is either bad or but indifferent or not good in such a degree as we deeme is to belieue an vntruth To do that which in its owne nature is good with doubt or scruple that it is euill is to sinne against our conscience from which guilt our full resolution to the contrary or sure trust to our owne soule rightly examined doth acquit vs and warrant our actions And in case our doubt or scruple of spirituall euill bee not accompanied with equall probabilitie of as great good that may follow Saint Paul aduiseth euery man to be fully perswaded in his minde ere hee aduenture on that which his soule had distrusted as euill But the recalling of such distrusts or raising confidence in our soules doth onely warrant vs that therein we do not sinne it doth not make our action good albeit the obiect were such before Now the sonne of Syrach praesupposeth the workes hee speakes of should be good in themselues and vndoubtedly acknowledged for such by all as being expresly commaunded in the lawe But with the first rudiments of Philosophy morall we haue learned that it is one thing to do that which is vnquestionably right and good another to do it rightly or well that it is not euery performance of what vertue enioines or commends to vs but the performing of it constantly and discreetly as knowing it to be good and honest and delighting in the practice of it because such whereby a man becomes virtutis veraecustos rigidusque satelles so true a friend and faithfull obseruer of vertue as he may be instiled truely good and honest Now seeing to keep the Commaundements doth dignifie a man with titles of an higher ranke and denominates him godly holy or religious it is not the bare doing of what is commaunded or a firme perswasion that it is lawfull but the faithfull and constant doing of it as perfectly knowing it to be good because a branch of his wil who is goodnesse it selfe the fountaine of whatsoeuer is called good in others in whose seruice wee ought to fixe our whole delight which makes vs keepers or obseruers of the Commandements The Commaundements in that sense he takes them are the totall obiect or complete rule of righteousnes and Faith being a firm Assent vnto the diuine nature attributes whose shadow and picture the Law and the Prophets exhibite hath the same place and extent in diuinity that Prudence or vniuersall iustice hath in morall Philosophy It includes the compleate and practicall knowledge of good and euill inclining the faculties of our soules to auoide all commerce with the one and embrace euery branch of the other Whence he that aduiseth vs In euery good worke to belieue with our soule supposeth the same obiect of this beliefe Saint Paul doth in that speech vvith the heart man belieueth vnto righteousnesse not by belieuing or trusting his owne heart but by hearty belieuing Gods mercy in CHRIST and vnfaigned relying vpon them as is sufficiently expressed by our Apostle and was implicitly contained in that speech of Syracidâ—s who perhaps did not expresly or actually conceiue of
Of Bellarmine therefore we demaund why Saint Paul should instance in Abraham his purpose being as he and all his fellowes agree onely to shew that the first iustification is not attained by workes but by faith For inferring this conclusion the iustification of Rahab had beene more sit for in Saint Pauls dialect shee receiued the messengers by faith being as Bellarmine graunts destitute of all grace before But thus he answeres As Paul when he spake of the first iustification brought the example of Abraham which belonged to the second to prooue a maiori that no vniust man is iustified by workes without faith seeing iust Abraham was not made more iust by works without faith so Saint Iames when he spake of the second iustification where by a iust man becomes more iust brought in the example of Rahab which was per tinent to the first iustification where by an impious or vnregenerate man becomes iust to shew a maiori that a iust man is made more iust by workes and not of faith onely seeing Rahab of an harlot was made iust by workes not by faith onely For it is very probable shee was not onely an harlot but an infidell before such time as shee receiued the messengers but from that time to haue beleeued in God as being prepared to iustification by that worke of mercy yet so as that good worke done by faith was not simply meritorious of iustification but imperfectly and by way of congruity 5. Surely this Authors ill will vnto vs was greater then either the loue or reuerence he bare vnto Saint Paul vpon whose words least they should seeme to fauour our cause too much he labours to foster a meaning as ridieulous as thwart and contradictory to his purpose as the Diuell himselfe could haue deuised howbeit to acquit himselfe from suspition of partialitie or particular spleene against Saint Paul he spares not to father a sence and meaning altogether as foolish vpon Saint Iames as if the like palpable abuse offered to him had beene a satisfaction sufficient for the wrong done to his fellow Apostle The reader in the meane time cannot but hence take notice vnto what miserable plunges our aduersaries in this point are put when the sonnes are thus enforced violently to sumble against their mother fallen by dashing against the stone of offence to men Iewishly minded but the onely sure foundation of life to such as seek saluation aright as also how one absurditie suffered to passe by publicke authority imboldens inferiors to forge licences for a thousand The Trent Councell ignorant of any better hath giuen faire hints vnto her children for reconciling the former seeming contradiction betwixt S. Paul and Saint Iames as they expresly doe That S. Paul when hee affirmes we are iustified freely by faith without workes must be vnderstood of the first iustification whereby wee receiue grace without any worth or merit precedent S. Iames when he affirmes we are iustified by workes and not by faith alone implies the increment of grace or righteousnesse in the godly But what had Saint Iames to doe with this second iustification when as the parties whom he proposed to refute had altogether erred from the first Did hee intend they should accumulate iustifications as we doe degrees in schooles and be twise iustifyed at once Suppose hee did yet must the second iustifycation go in order before the first Or admitting hee spake ambiguously or indeterminately of both and authorized the Church when any controuersie should arise to dispose of his voice for either as shee pleased yet what instance could worse be fit the second iustifycation whereto the Romish Church applies his meaning then Rahab who til that time as Bellarmine grants was not onely an infidell but an harlot and therefore an impious person destitute of grace and if she were iustifyed or obtained the grace of iustifycation by this work done in faith without grace as the same writer glosses vppon this text how shal we reconcile him to the Romish church which hath peremptorily determined that the grace of iustifycation is not obtained by workes and to this purpose cites that of Paul If it bee grace then is it not of workes otherwise grace should be no grace Vnto this difficulty which thus diuides the tongs of Babell our answere is casie and consonant to the perpetuall voice of Gods spirit Rahab was iustified according to Saint Iames his minde this is presumed as iust or iustifiable as well by workes as by faith because her workes were a necessarie part of that inhere â—t righteousnesse which must be in euerie one that liues by faith for though wee liue by faith onely yet onely the Iust so liue This no way contradicts Saint Paul because she did not seeke saluation by workes but did therefore worke that shee might lay sure hold on Gods promises onely by faith which is alwaies as vnable or vnapt to iustifie to sue for grace or apprehend Gods mercies aright as it is to work when occasion is offered More repugnant is this distinction of iustification first and second to Saint Pauls minde or purpose or suppose though he did not entend or acknowledge it his discourse notwithstanding might admit of it there is lesse reason why his words should be retracted as Bellarmine doth to the first iustification then why those words of S. Iames of works a man is iustified and not of faith onely should be extended to the second or if Pauls might in part be appliable to it Dauid and Abraham which he makes the maine ground of his dispute are the most vnfit instances that could haue been chosen in all the Scriptures Abraham our aduersaries grant was iust before his beliefe of that promise which was imputed to his for righteousnes yet then reiustified not by workes though not without faith as Bellarmine minceth but by faith without workes as the Apostle strongly and peremptorily inferres For to belieue Gods promises concerning the birth of Isaac was the sole act of Faith yet by this act was Abraham iustified not the first time as Bellarmine grants Wherefore Faith without workes did iustifie him the second time vnlesse hee take iustification otherwise then S. Paul there doth And if this verie same Scripture which sayth Abraham belieued God concerning Isaacs birth and it was imputed vnto him for righteousnesse were as Saint Iames auoucheth againe fulfilled in the offering of Isaac he was iustified the third time onely by belieuing God not by his worke neuer accomplished if wee take beliefe and iustification in the same sence the holy spirit by the mouth of Paul doth in the Epistles to the Hebrewes and the Romans Though to offer vp Isaac in sacrifice were a work yet did Abraham offer him onely by faith because faith onely impelled him to this worke yea by the very same act of Faith which had beene imputed to him for righteousnesse Hee considered sayth S. Paul that God was able to raise him vp euen from
them and shall his goodnesse in giuing them flake the feruency of our wonted desires or supplications when as we seeke grace onely to the end we may finde and truly taste his mercie Thou hast taught vs Not euery one that sayth Lord Lord shall enter into the kingdome of heauen but such as doe the will of thy Father which is in heauen and his wil as the Apostle witnesseth they only do which obey it in all things omitting no commaundement when occasion is giuen taking no occasion to breake or violate any Shall we then enter into the kingdome of heauen because we thus farre do thy fathers will and in some measure obserue his Commaundements Rather without such obseruance we shall not we cannot enter therein yet when we haue done all this wee are still vnprofitable seruants To what vse then doth our inherent righteousnesse or obseruance of Gods Commaundements serue vs If sincere that haue been and vnfaigned though imperfect yet the faith which brought it forth will make a sincere and faithfull plea for mercy in the day of triall in which he that hath been an hearer only and no doer of the lawe or hath done in part what God would haue done but not sincerely nor faithfully because it was his will and pleasure but out of humour naturall affection or hipocrisie shall cry Lord Lord and shewe many tokens of Gods loue and fauour towards him in hope to better this present sute for mercie yet shall not be heard Why Either because he neuer had any true pledge of Gods fauour or did not vse such as hee had aright because as his workes haue been such now are his prayers presumptuous vnfaithfull or hypocriticall such as cannot obtaine any other answere of God then that depart from mee I neuer knew thee It shall not boote him to make proofe that hee hath giuen his goods to the poore or his body to the fire that he hath healed the sicke cast out diuels and wrought other wonders in CHRISTS name vnsesse his faith haue quelled all trust all pride or glory in these gracings wholly set on Gods mercies in CHRIST from whose apprehension vnlesse these other acts or exercises though of mercie sprung they are not truely done in faith but springing thence we cannot be so ready to doe them as hauing done them to renounce all trust or confidence in them For whiles we compare these slender yet sincere effects of our loue and thankfulnesse to him with his infinite loue and mercie towards vs wheron true faith alwaies lookes whiles it conceiues them the sight of them causeth greater humilitie for the present more hearty sorrow for sinnes past then we could haue conceiued if wee had not done them as the sight of Zorobabels temple finished did make the auntients of Israell weepe because the perfection and glorie of the former was more liuely represented to their senses by this visible and semblable model then by the ruines meere absence or imperfect reparations of it To be able to sound the depth of many conclusions better then others can giues stayed and setled iudgements a more distinct and compleat measure of the knowledge they wanted then fantasticke or shallow wits can haue For this cause solid learning alwaies contracts verball knowledge and superficiall skill in any facultie dilates mens estimates of theÌ„selues puffes them vp with preiudiciall conceits of their owne worth And seeing all our knowledge in this life though of matters naturall and neere at and is euery way imperfect the increase of it is alwaies vnnaturall and monstrous vnlesse the more we know the better we know our imperfectious and be humbled with a more sensible feeling of our wants Now in as much as the fruits of life do neuer take so kindely as the fruites of knowledge in any sonne of Adam since he made that impious and crroneous choice and euery mans owne experience can teach him that his practique faculties or performances come still short of his speculatiue notions or apprehensions of what is good and fit to be done we are by this twofold reason enforced to take the vnfained acknowledgement of our imperfection in working and serious distrust both to our works and our selues as no way iustifiable or approueable in the sight of God but for the perfect and compleate righteousnesse of CHRIST IESVS for an essentiall branch of that vniformity before required in true and sauing faith The growth of these particulars is like the growth of twins the more firme and liuely faith we haue the better and more sincerely we worke the bettter and more sincerely we worke the more vnfaignedly and faithfully wee renounce all confidence in our workes and our selues the more faithfully we renounce all confidence in these the more caâ—tiestly we seeke after saluation only by CHRIST of whose allsufficient sacrifice and righteousuesse fully satisfactory of Gods law and meritorious of mercy our righteousnes inherent though imperfect giues vs a truer tast then vnbelieuers can haue Thus the weaker we are in our selues the stronger we are in Him 4. The former question about the vse of grace depends vpon another betwixt the Romanist and vs about the measure of inherent righteousnesse They make the encrease and growth of grace not to perfect but vtterly to abolish the nature of it by conuerting it into righteousnes inherent as well for quantity as quality acceptable of it selfe to God without his fauour or indulgence We as the name imports make it alwaies subordinate vnto gratious acceptance and seeing we take it onely as a pledge of diuine fauour whereof wee stand perpetually in need as it is first giuen so we desire it may be increased onely to the end we may more constantly and faithfully sue for mercie and seeke diuine approbation aright Of our edification in CHRIST faith is not the foundation onely but the roofe vnto which all other graces haue the same reference that Hur and Aaron had vnto Moses The best seruice euen charitie it selfe can performe is to vnderprop the hands of faith lifted vp vnto the throne of grace from which the sentence of absolution must proceed Directly contradictory to this declaration saith the Romanist faith iustifies onely as it disposeth vs to the attainment of charity which is the formall cause of iustification the complete forme of such perfect righteousnesse inherent as is the onely immediate cause of saluation Charitie though giuen for CHRIST is to him the Crowne of faith reaching heauen by it owne perfection to vs not charity onely but faith it selfe as it is part of our imperfect righteousnesse inherent is footstoole to it selfe in the act of iustification or whiles it pleads for mercy Nor vas any sonne of Adam for the least moment of time euer so righteous but the actuall mediation of Christ or interposition of his sacrifice secluded from his triall at the tribunail of Gods iustice he might besides all his other sinnes iustly haue beene condemned for not stirring vp
despaire of saluation In that they make such grace the sole formal cause of iustificatioÌ„ without which as all grant there is no entrance into Gods rest a Romanists trust hope or beliefe of life eternall as possible to him must first be terminated in the same degrees vnto so full a measure of grace or righteousnesse as they require either as present or possibly future He that doubts as Bellarmine confesseth â—ll mâ—st haue iust cause to doubt whether hee bee perfectly righteous or no must of necessity conceiue equall doubt of his estate in grace He that knows as who throughly examining his own heart for any space together but may know he is not able to plead for his cause with God in iustice is bound to belieue his present want of sauing grace Hee that cannot raise his heart through consciousnesse of his often transgressions much deiected to these magnanimous hopes of euer being able to fulfill the Law of God is this distrust remaining by his blinde beliefe of the Churches infalibility in this decree bound finally to despaire of saluation or any good Gods mercies or his Redeemers blood can doe him VVee are content to take Bellarmines testimony as authentique against his fellowes that our arguments prooue his former conclusion It is safest to put our whole trust and confidence in Gods mercies the vndoubted consequence whereof is that the Trent Councell did erre perniciously in so resoluing this principall point of saluation as hath beene declared But it is a wonder to behold what miraculous reconciliations the imaginary vnity of the Romane Church can worke in Iesuiticall braines Bellarmine whether out of feare of sharper censure enforced to vse this miserable shelter or so dazled with the mysticall vnity of the inerrable Church that hee could discerne no difference betwixt the Trent Councells decree and his owne conclusion takes it as approued by the Romane Church because that Church allowes the same collect wee doe vpon Sexagessima Sunday As if because he now had captiuated his vnderstanding to thinke the Church is alwaies the same and cannot erre therefore the author of that collect must needs be of the same mind the Trent Councell was when as a greater part of their best Schollers about the time it was celebrated did in this point better accord with the Auspurge confession then with it Had the doctrine contained in that collect been exhibited to the Councell by reformed Churches it had bin as peremtorily condemned as any Article of Wikliffe or Luthers doctrine but now seeing it hath slept so long in their liturgy that the sufferance of it may seeme to argue a tacite consent or approbation of that Church into whose thoughts it neuer came the author of it though for ought they know a man as obnoxious to error as we are out of all question of our opinion in the point of iustification must be thought not to haue erred in coÌ„ceiuing that praier which the Church allowes his meaning rather shall bee quite contradictory to his words More then miraculous must the composition of that body haue beene which but one in it selfe should exactly haue symbolized with euery ingredient in olde chaos yet no lesse strange may the Iesuites temper seeme were hee not homo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which can infallibly belieue euery opinion held for this thousand yeares by that Church which in respect of faith and doctrine is but one after the same manner chaos was one huge masse of contrarieties and confusions in this respect better consorting with Iesuiticall faith which is but a prime matter or indeficient seminary of various treachery as the whole body of his religion is but a meere hogepoge of dictinctions CHAP. VIII How farre the Law must be fulfilled in this life of the regiment of grace of the permanencie of iustification what interruptions it may admit how these must be repaired or in what sense it may bee said to be reiterated That euery sin is against Gods Law though not incompatible with the state of grace 1. SEeing that iustification which is by faith in Christ so much pressed by S. Paul presupposeth that state of integrity or qualification for acceptance with God whereunto S. Iames requireth workes or to vse his words the fulfilling of the royall Law of libertie without respect of persons or reserued indulgence to our desire it will be necessary briefly to examine how far the Law may be fulfilled by vs in this life or which is all one with what measure of inherent righteousnes or sanctifying grace that faith which onely iustifies must bee accompanied Now seeing the Law is but the image of Gods will or of that internall Law of righteousnesse which was in Christ whereunto faith as hath beene saide includes a conformity such a fulfilling of the Law in this life as may witnesse our true imitation of diuine goodnesse noâ— in good will or minde onely but in good workes is in this life not onely possible but requisite We must be perfect as our heauenly father is perfect which speech of our Sauiour cannot be vnderstood according to the measure of perfection nor was he himselfe as man so holy and perfect as God his father but according to the truth of the proposition for vero nihil verius we must be as truely perfect and holy according to that imperfect measure which our polluted nature is capable of as God is according to the infinite or absolute perfection of holinesse yet are wee not holy after the same manner Christ was holy or Adam in the state of his integrity It is a very fit distinction vsed by diuines in this argument that there is a twofolde perfection one of parts another of degrees whereof the former is as necessary as the other impossible to all in this life The perfection of parts may in generall be illustrated by a childe or infant which though wanting the strength and agility hath the true life and right proportion of man in euery part and able in some sort to moue euery member it hath though not by perfect motion Strong sound men in Christ Iesus we canot be in this life yet altogether dead monstrous or mishapen wee may not bee Howbeit if wee apply this resemblance to the point in question it better fits that opinion of the Diuines of Colen which held mens righteousnes inherent to bee imperfect onely in respect of the quantity then the doctrine of reformed Churches which with our best righteousnes admit a mixture of sin inherent so as this perfectioÌ„ of parts according to their teneÌ„ts may more aptly bee compared vnto a childe indued with life and rightly proportioned yet subiect to some disâ—aâ—e or infirmity able to walke but depraued in all his motions alwayes pâ—one to stumble or fall The maner as wel of sins inherence in our nature after infusion of grace as of its concurrence in our actions shal be declared by Gods assistance in the seuenth
could not bee greater then they often exposed themselues vnto against the enemie yet feare of disgrace which might ensue would in this case asswage that boldnesse whereunto hope of honour vsually animates greatest spirits Cato then and other such resolute Romans as gaue Caesar to vnderstand they had lesse dread of death then of his pardon would haue prooued but dastards in the campe of CHRIST for many principall points of whose seruice he that is more afraid of a miserable or disgraced life then of a violent or bloody death is very vnfit Now faith if it be vniformely set equally enclines vs to make choice of either station as the disposition of our lot shall fall The best ground of our qualification for vndergoing either will be with deliberate vnpartiality to rate as well the calamities or incumbrances as the prosperities or pleasures incident to this mortall life no higher then in nature they are for quality vaine and for durance momentary still weakning our naturall desires of the one and fortifying our feeblenesse or peculiar indispositions to sustaine the other Some are more easily deiected with feare of ignominy others of want or pouerty most are apt to be much moued with bodily pain but all most with that which is most contrary to the inclinations or accustomances in whose exercise oâ— practice they most delight And seeing the abundance of our desires or affectiors vsually brings forth a conceited greatnesse of the sensuall obiects whereon they are set the enfeebling or pining of internall appetites will be the readiest way to erect our spirits and ruinate all drowsie imaginations of greater terror then can really be presented to resolute and vigilant thoughts The best meanes againe to enfeeble inbred appetites or impaire the strength of naturall or customary inclinations is substraction of their fewell as much familiarity with their proper obiects or affectation of what we see most followed by others which vsually haue wit enough to accomplish their chiefe desires but want grace to account the inconueniences that without great circumspection alwaies attend on their accomplishment What though our meanes be so short as will not permit vs to fare deliciouslie our presence not so gratious as to win their fauour that behold vs our countenances not so armed with authority as to imprint awe in our inferiours our wits not so nimble as may enable vs to lead a faction our experience not so great as to compasse preferment or winde our selues out of intricate perplexed businesses yet all these defects haue this comfort annexed That although we had Diues fare and Cressus wealth Tullyes eloquence and Caesars fortune Aristotles subtilty and Achitophels policy Sampsons strength and Absolons beauty Salomons wisdome with all and all his roialty yet were we bound to vse all these blessings as if we vsed them not to employ them not to our owne but to his praise that gaue them in whom without these we may more truely delight then any can doe in their abundance For to whom much is giuen of him much shall be required This in the first place not to reioice though in miraculous effects of graces bestowed vpon him but rather in that his name is written in the booke of life in whose golden lines none are enfraunchised but such as in pouerty of spirit haue serued an apprentiship to humility Thus may the brother of lowest degree so he will not be wilfully proud nor stretch his desires beyond the measure God hath destributed to him stoope without straining to that pitch whereto euen such as are of gifts most eminent or in highest dignity must of necessity descend but by many degrees and with great difficulty seldome without some grieuous fall or imminent danger of precipitation 4. But is not this to calumniate our Creators goodnes as if he did baite his hookes with seeming blessings or set golden snares to entangle the soules of his seruants No reason taught the heathen to thinke more charitably of their supposed Goddesse Nature on whom they fathered that truth which faith instructs vs to ascribe vnto our heauenly Father Natura beatis Omnibus esse dedit si quis cognouerit vti If from true blisse thou chance to stray doe not the blame on nature lay Enough shee gaue thereto t' attaine but gifts without good vse are vaine The gifts meane or great bestowed on euery man by his maker are best for him so he would faithfullie implore the assistance of his spirit wholly submitting himselfe to his direction for their vsage His mercy is many times greatest to such as he endowes with least blessings of art or nature in that as their spirits are vsually slow their capacities shallow and abilities weake so their conquest ouer delight or pride in their own good parts in which the strength and vertue of faith consists especially is the easiest their aptitude to delight in spirituall goodnesse the greatest and their alliance to true humility most immediate His mercies againe many waies appeare most towards such as excell in gifts of nature First if they seriously addresse their best faculties to contemplate the fountaine whence they slow or to esteeme of their Creators goodnesse by his good blessings bestowed on themselues they haue a perpetuall spurre to stirre vp their alacrity in good courses a curbe to restraine them from falling into ordinary and vulgar sinnes whereinto others vsually slide through deiection of minde or opportunitie of their obscure place and low esteeme with others The best lesson I remember in old Chaucer and for ought I can perceiue the onely right vse can be made of a mans notice of his owne worth is to thinke euery offence of like nature more grieuous in himselfe then in others whom he accounts his inferiours Againe as eminencie of naturall or acquired worth exposeth men to more then ordinary spirituall danger so no question rightly emploied it makes them capable of great reward and few of this temper if free choice were left vnto themselues but would rather desire to get honour though with aduenture of an auoidable danger then to be assured of ordinary recompence for safe emploiments Briefly as their stocke or talent is greater and through indiscreet or vnthrifty courses may bring them into great arrerages at their finall accompts so watily and faithfully emploied it alwaies yeelds greater encrease to Gods glory who will not suffer the least excesse of good seruice done to passe without an ouerplus of reward That which turnes all his blessings into curses is an ouerweening conceipt of our owne worth and a perswasion thence arising that wee are sit for any fortunes whereunto industrious practices authorised by humane Law can raise vs and inwardly furnished for sustaining any place for which the dispensers of ciuill honour can be wrought outwardly to grace or qualifie vs. As the disease it selfe is deadly so is it vsually accompanied with a phreneticall symptome for like wandering Knights that seeke aduentures in vnknowne Countries we apprehend