Of Justification By Faith, Treatise · Section 4
SECT. 4.
CHAP I▪
Iustification by workes makes void the couenant of grace of the difference between the law & the Gospel. of the vse of the Law. of the erroneous conceit of our Aduersaries in this point.
THus much of these three Exceptions of our …econd Arg…ment, prouing the impossibili…y of our Iustification by the workes of the Law, because we cannot perfectly fulfill the …aw. We goe now forward vntounto two Arguments more; taken, the one from the difference of the two Couenants God hath made with man. First of works, the other of grace: and the other from the Nature of true Christian Lib…rty obtained for vsus by Christs death.
3….Argument. That which makes voide the Couenant of Grace is a false and haereticall doctrine.
But Iustification of workes of the Law, makes void the Couenant of Grace. Ergo, Tis false and haeriticall so to teach.
For confirmation of the minor in this Argument wee must briefly shew. 1 (What the Couenant of Grace, what the Couenant of workes is) 2 What opposition their is betweene these two.
By the Couenant of Grace Couenant of Grace.we vnderstand in one word, the Gospell, i. e. the gratious appointment of God to bring man to Saluation by Iesus Christ. In the administration of this gratious purpose of God we must obserue foure periods of time, where in God hath diuersly ordered this meanes of Mans saluation.
1 The first is from Adam vntill Abraham. ….Werein God made the promise to Adam anone after his miserable fall: and renued it as occasion serued vntounto the Patriarches and Holy men of that first Age of the world. viz. That (the seede of the woman should breake the Serpents head) This blessed promise containing the whole substance of mans redemption by Christ, was religiously accepted of, and embrased by the seruants of God in those times. who witnessed their Faith in it, by their offering of sacryfice as God had taught them: and thier Thankfulnesse for it, by their Obedience and holy Conuersation.
The second is from Abraham to Moses. After that men had now almost forgot Gods promise and their owne duty: and Idolatry was crept into those Families, wherein by succession the Church of God had continued, God cals forth Abraham from amongst his Idolatrous kinred, & with him renues that former promise in forme of a League and Couenant confirmed by word & solemne Ceremonies. God on the one side promising to be the God of Abraham, and of his seed, & that in his seed all the Nations of the earth should be blessed: Abraham for his part beleeuing the promise, and accepting the condition of …bedience to walke before God in vprightnesse. This Couenant with Abraham is rat…fied by two externall Ceremonies. One of a fi…e-brand p…ssing between the pieces of the Heifer and other Beasts with Abraham, according to custome in making of Leagues had diuided in twaine. Gen. 15. The other the Sacrament of Circumcision vponupon the flesh of Abraham and his posterity. Gen. 17.
The third period is from the time of Moses vntill Christ. When (after the Church multiplyed vntounto a Nation, and withall in processe of time, and continuance among the Idolatrous Aegyptians, grew extremely corrupt in Religion and Manners) God againe reuiues his former Couenant made with Abraham. Putting the Iewes in remembrance of the Couenant of grace in Christ. 1 By adding vntounto the first Sacrament of circumcision another of the Passeouer, setting forth vntounto the Iewes, the Author of their deliuerance; as well from the spirituall slauery and punishment of sinne; as from the bodily bondage and plagues of Aegypt. 2 Afterwards by instituting diuers Rites & Ceremonies concerning Priests sacrifices, &c. all which were shadowes of good things to come (viz.) of Christ, the Churches Redemption by his death. Which things were prefigured vnderunder those types, though somewhat darkely, yet plainely enough to the weake vnderstanding of the Iewes. Who in that Minority of the Church stood in need of such Schoolemasters and Tutors to direct them vntounto Christ.
The fourth period and last is from Christs death, to the end of the world. Who in the fulnesse of time appearing in our flesh, accomplished all the Prophecies and promises that went before of him: and by the Sacrifice of himselfe, confirmed that Couenant a new: which so long before had beene made with the Church. Withall hauing abolished whatsoeuer before was weake and imperfect, hee hath now replenished the Church with aboundance of knowledge, and of grace, still to continue and increase, till the consummation of all things. In all these periods of time, the grace of God that brings saluation to man was euer one and the same: onelyonly the Reuelation thereof, was with much variety of circumstances, as God saw it agreeable to eueryevery season. In the first twas called a Promise, in the second a Couenant, in the two last Periods, a Testament; the Old from Moses till Christs death; the New from thence to the worlds end, in both Remission of sinnes, and Saluation bequeathed as a Legacy vntounto the Church: and this bequeast ratified by the death of the Testator, typically slaine in the Sacrifices, for confirmation of the Old: Really put to death in his owne Person, for the Sanction of the New Testament. But notwithstanding this or any other diuersity in circumstance, the substance of the Gospel, or couenant of Grace, is but one & the same, throughout all ages. Namely, Iesus Christ yesterday, and to day, and the same for euer.
In the next place. By the Couenant of Workes, Couenant. 2 Workes.we vnderstand that we call in one word the Law: Namely, That meanes of bringing man to Saluation, which is by perfect obedience vntounto the will of God. Hereof there are also two seuerall Administrations. 1 The first is with Adam before his fall. When Immortality and Happinesse was promised to Man, and confirmed by an externall Symbole of the Tree of Life: vponupon condition that he continued obedient to God, as well in all other things; as in that particular Commandement of not eating of the Tree of knowledge of good and euill. 2 The second Administration of this Couenant was the renuing thereof with the Israelites at Mount Sinai: where (after that the light of Nature began to grow darker, and corruption had in time worne out the Characters of Religion and Vertue, first graued in mans heart) God reuiued the Law, by a compendious and full declaration of all duties required of man, towards God or his Neighbour, expressed in the Decalogue. According to the Tenor of which Law God entred into Couenant with the Israelites, promising to be their God; in bestowing vponupon them all blessings of Life and Happinesse, vponupon condition that they would be his people, obeying all things that he had commanded. Which Condition they accepted of, promising an absolute Obedience. All things which the Lord hath said we will doe. Exod. 19. 24. and also submitting themselues to all punishment in case they disobeyed; saying Amen to the Curse of the Law. Cursed be eueryevery one that confirmeth not all the words of this Law to doe them: and all the people shall say, Amen. Deut. 27. 26.
We see in briefe what these Couenants of Grace & Workes are. In the second place we must inquire what opposition there is betweene these two; Grace and Workes; the Gospell and the Law. The opposition is not in regard of the End whereat both doe aime. They agree both in one common end, namely the Glory of God in Mans eternall Saluation. The disagreement is in the meanes, whereby this End may be attained; which are proposed to Men in one sort by the Law, in another by the Gospell. The diuersity is this. The Law offers life vntounto Man vponupon Condition of perfect Obedience, cursing the Transgressors thereof in the least point with eternall Death: The Gospell offers Life vntounto Man vponupon another condition, viz. Of Repentance, and Faith in Christ, promising Remission of sinnes to such as repent and beleeue. That this is the maine Essentiall and proper difference betweene the Couenant of workes and of Grace (that is) betweene the Law and the Gospell, we shall endeauour to make good against these of the Romish Apostasy who deny it. Consider we then the Law of Workes, either as giuen to Adam before the promise: or as after the promise it remained in some force with Adam & all his posterity. For the time before Mans fall. It is apparant that perfect obedience was the condition required for the establishing of Adam in perpetuall blisse. Other meanes there was not: nor needed any be proposed vntounto him. But when Man had failed in that Condition; and so broken the Covenant of Workes: God to repaire Mans ruined Estate, now desperate of euer attaning vntounto happines by the first means: he appoints a second offering vntounto Adam a Sauiour; that by Faith in him, and not by his owne vnspotted Obedience, hee might recouer Iustification, and Life which he had lost. So that what Adam should hauehave obtained by workes without Christ: now hee shall receiue by Faith in Christ without Workes. Since the time of Mans fall we must consider, that the Law and Gospell though they goe together, yet as they still differ in their vse and office betweene themselues: so also the Law differs from it selfe, in that vse which it had before, and which it hath since the Fall. To vsus now, it hath not the same vse which it had in Mans innocency. It was giuen to Adam for this end, to bring himselfe to Life, and for that purpose it was sufficient both in it selfe, as an absolute Rule of Perfection: and in regard of Adam who had strength to hauehave obserued it. But vntounto Man fallen, although the Band of Obedience doe remaine: yet the End thereof (viz.) Iustification and Life by it, is now abolished by the promise, because the Law now is insufficient for that purpose, not of it selfe, but by reason of our sinfull flesh, that cannot keepe it. This is most manifest by the renewing of the first Couenant of Workes with the Iewes, when God deliuered vntounto them the Morall Law, from Sinai, at which time God did not intend that the Iewes should obtaine Saluation, by Obedience to that Law. God promised Life if they could obey, and the Iewes, as their duty was promised they would obey; but God knew well enough they were neuer able to keepe their promise, and ergo 'twas not God's intention in this Legall couenant with the Iewes, that any of them should euer attaine Iustification, and Life by that meanes. As that first the Promise need not to hauehave bin made vntounto Adam, if the Law could hauehave suffised for the attaining of Life: so after the Promise was once made, the Law was not renewed with the Iewes; to that end that Righteousnes and Life should be had by the obseruation of it. This is the plaine doctrine of the Apostle. Gal. 3. in that his excellent dispute against Iustification by the Law. The doubt that troubled the Galatians was this. God had made an Evangelicall couenant with Abraham, a….that in Christ he and his faithfull seed should be blessed; that is, Iustified. Afterward 430 yeares, he made a Legall couenant with Abraham's posterity, that they should liue, that is, be justified and saued, if they did fulfill all things written in the Law. The Quaestion now was, which of these two couenants should stand in force, or whether both could stand together. The Apostle answere, that the former couenant should stand in force, and that the later did not abrogate the former; not yet could stand in force together with the former. This he expresseth v. 17. 18. And this I say, that the couenant that was confirmed afore of God in respect of Christ, the Law which was 430 yeares after, cannot disanull that it should make the Promise of none effect. For if the inheritance (viz) of Righteousnes and life, be by the Law; it is not by the Promise: but God gaue it to Abraham by Promise, Heere now they might object, Wherefore then serueth the Law? If Men cannot bee iustified by keeping the Law, to what end was it giuen so long after the Promise was made? To this the Apostle answeres. It was added (vntounto the Promise) because of the transgressions. Here's the true vse of the Morall Law, since the fall of Man, not to justifie him and giuegive life: but to proue him to be vniust and worrhy of death. It was added [because of transgressions.] that is. 1. To convince Man of Sinne, that he might be put in remembrance what was his duty of old; and what was his present infirmity in doing of it, and what was God's wrath against him for not doing it. That seeing how impossible it was for him to attaine vntounto life by this old way of the Law. First appointed in Paradise, he might be humbled and driuen to looke after that new way, which God had since that time layed forth, more heedfully attending the Promise, and seeking vntounto Christ, who is the End of the Law vntounto eueryevery one that beleeues in him. Which vse God pointed out vntounto the Iewes, figuring Christ vntounto them in the Mercyseate, couering the Arke wherein the Tables of the Couenant were kept, and in the Sacrifices appointed for all sorts of Transgressions against this Couenant. To admonish the Iewes a further thing was aimed at in giuing them the Law, namely the bringing of them—to Christ the promised seed, in whom Remission of Sinnes, and Life Eternall was to bee had. 1. To restraine Man from Sinne. That the Law might be a perpetuall rule of Holinesse and Obedience whereby Man should walke and glorifie God to the vtmost of his power. That so those Iewes might not thinke that God by making a gracious Promise, had vtterly nullified the Law, and that now Men might liue as they list; but that they might know these bounds prescribed them of God, within which compasse they were to keep themselues, that so the ouer-flowing of Iniquity might be restrained. These most excellent, perpetuall and necessary vses of the morall Law, God intended in renewing of the Legall couenant with the Iewes: & ergo the Apostle concludes, that God did not crosse himself, when first he gaue the Inheritance to Abraham by promise, and afterwards made a Legall couenant with the Iewes his posterity. Is the Law then against the Promises? (saith the Apostle) God forbid. For if there had beene a Law giuen, which could hauehave giuen Life, surely Righteousnesse should hauehave bin by the Law: But the Scripture hath concluded all vnderunder Sinne, that the promise by the Faith of Iesus Christ might be giuen to all that beleeue. ver. 21. 22. Whence it is most cleare that the Law and the Gospell in some things are subordinate and vphold one another; in other absolute, and destroy one another: As the Law by the discouery of Sinne and the punishment of it, humbles man and prepares him to receaue the Gospell. 2. As the Law is a sacred direction for Holines and Obedience to those that hauehave embraced the Gospell and all others. 3. As the Law requires satisfaction for the Breach of it, and the Gospell promiseth such satisfaction: thus the Law and Gospell agree well together and establish one another. But as the Law giues life to them that perfectly obey it, and the Gospell giues Life to them that stedfastly beleiue it: thus the Law and Gospell are one against the other; and ouerthrow one another. And ergo if God had giuen such a Law to the Iewes, as could hauehave brought Saluation to them through the perfect fulfilling of it: 'tis apparant that God had made voide his former Couenant vntounto Abraham, because Righteousnes should hauehave bin by the Law, and not by Christ. But now God gaue no such Law, as could be kept by the Iewes, as the Apostle proues, because all were sinners against it; and therefore it followes that notwithstanding the giuing of the Law, the Promise standes good for euer; and Righteousnes is to be odtained onelyonly by the Faith of Iesus Christ.
From hence we conclude firmely. That the difference betweene the Law and the Gospell, assigned by our Diuines is most certaine and agreable to the Scriptures. viz. That. The Law giues Life vntounto the Iust vponupon Con…ition of perfect Obedience in all things: The Gospell giues Life vntounto Sinners vponupon Condition, they repent and beleiue in Christ Iesus. Whence it is plaine. That in the point of Iustification these two are incompatible, and that therefore our minor Proposition standes verified. That Iustification by the workes of the Law, makes voide the Couenant of Grace. Which Proposition is the same with the Apostles assertion else-where. Gal. 2. 21. If Righteousne: be by the Law Christ died in vaine. and Gal. 5. 4. Ye are abolished from Christ: whosoeuer are iustified by the Law; yee are fallen from Grace.
By somuch more iuiurious are these of the Romish Church vntounto the Gospell of Christ, when, by denying this difference, they would confound the Law and Gospell: and bring vsus backe from Christ to Moses, to seeke for our Iustification in the fulfilling of the Morall Law. They would persuade vsus that the Gospell is nothing, but a more perfect Law, or the Law perfected by addition of the Spirit, enabling men to fulfill it; That the promises of the Gospell be vponupon this Condition, of fulfilling the Law▪ with such like stuffe. Their Doctrine touching this point is declared vntounto vsus by Bellarmine. Lib 4. de Iustificat. cap. 3. 4. Where he comes many distinctions betweene the Law and Gospell: but will by no meanes admit of that which our Reformed Diuines make to be the chiefe. The cheife distinction which he conceaues to be betweene them he frameth thus. The Gospell (saieth he) is taken in a double sense. 1 Cor. ….1. For the Doctrine of Christ, and his Apostles by them preached and written; 2. For the Grace of the Holy Ghost giuen iu the New Testament, which he makes to be the Law written in our Hearts, the quickening Spirit, the Law of Faith Charity shed abroad in our Hearts, in opposition to the Law written in stone, to the dead and killing Letter, the Law of Workes, the Spirit of bondage and feare. VponUpon this he proceeds to the difference betweene the Law and the Gospell. Thus. The Law teacheth vsus what is to be done, the Gospell (if it be taken for the Grace of the holy Ghost) so it differs from the Law; because it gaines strength to doe it: but if it be taken for the Doctrine deliuered by Christ and his Apostles, Iohn 1. 17.so it agrees with the Law, teaching vsus, as the Law doth, what things are to be done. This Argument the Iesuite illustrates and proues in three particulars.
1. The Gospell containes, Doctrinam operum, or Leges. For Morall praecepts, they be the same in the Gospell, that be in the Law;…. 20. euen those praecepts that seeme most Euangelicall. (viz) of louing our Enemies, witnes of this all the writings of the New Testament, wherein eueryevery where we find praecepts, & exhortations to the same virtues, Prohibitions and dehortations from the same vices, which the Law forbids or commands. So that for Morals, the Doctrine of the Gospell is but the Doctrine of the Law; newly (that is) most cleerely and fully expounded. Nor is the Gospell in a more perfect substance: but in Circumstance a more perspicuous Doctrine.
Which, though a Trueth, yet is very ridiculouslie proued by the Cardinall out of. Mat. 5. Nisi abundauerit &c. Vnlesse your Righteousnes exceed. What? He saieth not the righteousnes of the Law and Prophets: but of the Scribes and Pharisees; yee shall not enter &c. A profound Glosse. (Christ would not add to the Burden of the Law: but take away from the false glosse of the Scribes and Pharisees.) Surely good cause had our Sauiour to taxe both the Doctrine of the Pharisees in interpreting, and their manners in their hypocriticall practice of the Law in outward matters; without inward Obedience; But litle Reason was there that Christ should require of man more perfection then Gods Law required and 'tis a fancie to dreame of any such meaning, in our Sauiours speach.
2 The Gospell containes Comminations, and threatnings as the Law doth. Witnes the many woes from Christ's owne mouth against the Scribes and Pharisees; together with those frequent denunciations of Iudgement and Damnation to such as are vngodly, that doe not repent and obey the Gospell.
3 Thirdly the Gospell containes promises of Life and happines: but these Euangelicall promises be not absolute but vponupon the same Condition, that the Legall are. (viz) Cum conditione implendae Legis, Cum conditione Iustitiae actualis, & operosae, quae in perfecta Mandatorum obseruatione consistit. Cap. 2.
This the Iesuite would proue vntounto vsus.
1. From that. Math. 5. Vnlesse your Righteousnes aboud &c. (that is, in Bellarmines Construction) so far as, vntounto the perfect keeping of the Law: you shall not enter into the Kingdome of Heauen.
2. From Mat. 19. 17. Mat. 10. 19. Where Christ speakes to the yong man. Asking him what he should doe to be saued. If thou wilt enter into Life keepe the Commandements. And to the Lawyer. (10. 28.) who asked the like Question he answeres. This doe and thou shalt liue. That is. Fulfill the Law, and thou shalt be saued. In which wordes they say; That Christ did preach the Gospell, and shewed vntounto these men the very Evangelical way to Saluation.
3. From the many places of Scripture. Wherein Mortificati…n of Sinne, and the studious practice of Holines. and Obedience is required of vsus. As. Rom. 8. If yee mortifie the deed's of the flesh by the Spirit: yee shall liue. So. Ezekiel 18. 21. If the wicked will returne from all his Sinnes, that he hath committed; and keepe all my statutes, and doe, that which is lawfull and Right: he shall surely liue and not die. With a Number such like places.
4. From the very Tenor of the Gospell.Iohn 13. 17. If ye know those things, &c. He that belieueth shall be saued: but he that belieueth not, shall be damned. Iohn 15. 14. Ye are my friends …ye do what…uer I com…d you.Where we see the Promise of Life is not absolute, but conditionall. If we doe such and such workes.
From hence the Romanist concludes: That seeing the precepts, threatnings, and promises of the Gospell, be for matter the same, that those of the Law are: the true difference betweene the Law and Gospell shall be this. That the Law nakedly proposeth what is to be done without giuing grace to performe it: but the Gospell not only proposeth what is to be done, but withall giueth Grace and strength to doe it: and therefore the Law giuen by Moses the Law-giuer cannot iustifie, because it was giuen without the grace of fulfilling it: but the Gospell giuen by Christ the Redeemer doth justifie, because it is accompanied with the grace of the holy Ghost, making vsus able to keepe the Law. For which cause also the Law of Moses is a yoake vnsupportable, the Law ofa…om 8. 15. … 4. 24. 25. feare and bondage; because it giues not grace to keepe it, but onelyonly conuinceth our Sinne, and threatens vsus punishment: but the Law of Christ, the Gospell is a light yoake, a Law of louelove and liberty; because it giues grace to keepe it, and of louelove to God and man: and so by fulfilling frees a man from feared punishment.
This is the summe of the Romish Doctrine touching the difference betwixt the morall Law and the Gospell in the point of Iustification, as it is deliuered vsus by Bellarmine, the rotten pillar of the antichristian Synagogue. Wherein we hauehave scarce a syllable of distinct Trueth: but all peruerted by aequiuocations and grosse Ambiguities, as shall appeare by a short surucy of the former discourse. Whereas then he distinguisheth the Gospell into the doctrine of Christ, and his Apostles, and into the Grace of the Holy Ghost: let vsus follow him in these two parts.
First for Doctrine. We grant that the Gospell is often so taken: but in this matter about Iustification, this acception, on is too large; and not distinct enough. For although, by a Synecd…che of the chiefest & most excellent part, the whole Doctrine and Ministry of Christ and his Apostles with their successors, be called the doctrine of the Gospell, andbRom. 12. 16. At that day when God shall iudge, the secrets of Men by Iesus Christ according to my Gospell. the Ministery of the Gospell: yet all things which they preached or wrote, is not the Gospell properly so called. But as Moses chiefly deliuered the Law vntounto the Iewes, though yet with all he wrote of Christ, and so in part reuealed vntounto them the Gospell: so Christ and his Ministers, though chiefely they preach the Gospell, yet in its place they vrge the law withall, as that which hath its singular vse in furthering our Christian faith and practise. Wherefore when we speak of the Gospell as opposite to the Law, tis a Iesuiticall equiuocation to take it in this large sense. For the whole doctrine of Christ and his Apostles, preached by them, and written for vsus in the Booke of the New Testament, we follow the Apostle in his dispute of Iustification. Gal. 3. 4. 5. And according as he doth take the Gospell strictly for the promise of Iustification and life made vntounto man in Christ Iesus. This is in proper tearmes the Gospell (viz.) that speciall Doctrine touching mans Redemption and reconciliation with God by the meanes of Iesus Christ; the Reuelation whereof was indeed [foreign] the gladdest tidings that were euer brought to the eare of mortall man. Which Gospell in strict teārmes the Angels preached. Lue. 2. 10. 11. Behold, I bring you glad tidings of great ioy, which shall be to all people, That vntounto you is borne this day in the Citie of Dauid, a Sauiour which is Christ the Lord. And afterward Christ and his Apostles fully explained the mysteries thereof vntounto the world. According to this necessary distinction, we answer. That if we take the Gospell in that large Acception; tis true which Bellarmine hath. That the Gospell containes in it the Doctrine of workes (viz.) the Morall Law, euen the very same precepts, prohibitions, threatnings, & promises which are deliuered in the Law. All which as Christ and his Hpostles preached: so may all Ministers without blame, yea, they must, if they will auoid blame, presse the same vponupon their hearers, seasonably and discreetly, that the Law may make way for the better receiuing and entertainment of Grace in the Gospell. But hence it followes not, that the Gospell properly so taken, is to be confounded as one and the same thing with the Law; because the Law is conjoyned with it in the preachings and writings of the Ministers of the New Testament. They still are deuided in their Nature and Offices: nor hath the Gospell any affinity with the Law in praecepts, threatnings, or promises. Wherefore when Bellarmine teacheth vsus. That Euangelicall promises be made with condition of perfect fulfilling the Law. Tis a desperate errour, and that in the very foundation. You heard his proofes before recited: see now a little how passing weake they be.
1 Mat. 5. Except your righteousnesse, &c. To this wee answere. The plaine meaning of the place is this. Our righteousnesse must abound more then that of the Pharises (that is,) It must not be outside onelyonly as theirs was: but inward Righteousnesse of the heart, in inward sanctity of the thoughts and affections, as well as of the outward Action: or else such our hypocrisie will keepe vsus from entring into Heauen. But doth it hence follow, that because we must be more perfect then these Pharisees, we must be as perfect in all things as the Law requires: we must exceed them, ergo, equall the holinesse of the Law in all points? Because wee must be syncere without hypocrisie, ergo, we must be perfect in all things without blame? Such consequents as these, the Iesuit hath cōcluded out of his own head, not out of the text.
Touching that speech of Christ to the yong man. Mat. 19. and the Lawyer. Matt. 10. That if they did fulfill the Law, they should liue. We answere, that Christ in so speaking vntounto them did not preach the Gospell: but shewed vntounto them the Legall way to Saluation. For these erring that grand error of the Iew in seeking for righteousnesse not by faith but by the works of the Law, seuering the Law, from Christ the end thereof; (as the Apostle shewes. Rom. 9. 31. 32. & 10. 3. and so supposing to be saued by doing some good thing. Christ answeres them in their humour, as eueryevery one should be answered, that swels with high conceits of his own righteousnesse & workes, That there was a Law to be kept: and if they could fully obserue the righteousnes of it, they should be saued, sending them of purpose to the Law, that they might be humbled thereby and see their great folly in seekeing for life by that, which they were so vnable to keepe. Against which answere theaCalv. I…st. lib. …. cap. 18. § 9. Iesuit hath nothing to rely; but stands much in confuting of another answere made by some of our Diuines. That Christ spake these things Ironically. This Bellar. seeks to confute; nor do I labor to confirm it; though it might be justified for any thing he brings to the contrary.
3 VntoUnto those those places of Scripture that eueryevery where almost promise life, blessednesse, the fauour of God, vponupon condition of [holinesse in life and conversation, that we mortifie the lusts of the flesh, walke in the Spirit, ouercome the world, &c.] We answere, that, Obedience is one thing, perfect obedience is another. We say that the promises of the Gospell bee all vponupon condition of obedience: but none vponupon condition of perobedience. Tis an iniury done vntounto vsus, whē they say; we teach that Euangelicall promises be absolute and without condition, as if God did promise and giuegive all vntounto vsus; and wee doe nothing for it on our parts. We defend no such dotage. The promises of the Gospell be conditionall (viz.) Namely vponupon condition of repentance and amendment of life. That we study to our power to obey God in all things; but this is such a condition as requires of sincerity and faithfulnesse of endeauour, not perfection of obedience in the full performance of eueryevery jot and Tittle of the Law.
VntoUnto the last Argument, from the tenour of the New Couenant (viz.) That we must beleeue if we will be saued; ergo, the promise of the Gospell is with condition of fulfilling the Law. This is an Argument might make the Cardinals cheeke as red, as his Cap, were there any shame in him. Faith indeed is a worke: and this worke is required as a condition of the promise: but to doe this worke, To beleeue, though it be to obey Gods Commandement; yet it is not perfectly to fulfill the whole Law; but perfectly to trust in him, who brings mercy and pardon for transgressions of the Law.
CHAP. II.
Of Bellarmines erroneous distinction of the word Gospell.
SO much of the first member of the Iesuits distinction, wherin his sophisticall fraud appeares, taking the Gospel for the whole doctrine of the New Testament, published by Christ and his Apostles, and ergo, confounding the Law & Gospell as one: because he findes the Law as well as the Gospell deliuered vntounto vsus, by our Sauiour and his Ministers: I proceed to the second branch of it. The Gospell (saith he) is taken for the grace of the holy Ghost giuen vsus in the New Testament: whereby men are made able to keepe the Law. Tis so taken. But where is it so taken? The Iesuit cannot tell you that: [Vt verum fatear (saith he) nomen Evangelij non videtur in Scripturis uspiam accipi, nisi pro doctrind,] No good reason for it, in as much as tis euident to all me, that there is great difference betweene the doctrine of Mans saluation by the Mercy of God through the Merits of Christ (which is properly the Gospell) and the graces of the Holy Ghost bestowed on man in his Regeneration, whereby he is made able in some measure, to doe that which is good. But the fault is not so much in the name in calling the grace of God in vsus by the name of Gospell: as in the mis-interpretation of the matter it selfe. Wherein two errours are committed by the Iesuite.
1 In that he maketh the grace of the New Testament, to be such strength giuen to man: that thereby he may fulfill the Law.
2 In that he saith. The Law was giuen without grace to keepe it. In both which assertions their is ambiguity and Error.
For the first. We grant that grace to doe any thing that is good, is giuen, by the Gospell, not by the Law. The Law commands: but it giues no strength to Obey, because it persupposeth that he, to whome the command is giuen, hath, or ought to hauehave already in himselfe strength to Obey it. And Ergo, we confesse it freely, that we [Receaue th… Spirit not by the workes of the Law: but by the hearing of Faith preached] as it is Gal. 3. 2. The Donation of the Spirit in any measure whatsoeuer of his sanctifying graces is from Christ as a Sauiour, not as a Lawgiuer. Thus when we agree. That all Graces to doe well is giuen vntounto vsus by the Gospell; but next we differ. They teach that the Gospell gies such grace vntounto man, that he may fulfill what the Law commands: and so be Iustified by it. we deny it, and say that Grace is giuen by the Gospell, to obey the Law sincerely without hyppocricy: but not to fulfill it perfectly without infirmities. In which point the Iesuite failes in his proofes which he brings.
1 Out of those places where contrary Attributes are ascribed to the Law and Gospell. VntoUnto the Law. That it is [the ministry a2 Cor. 3. 7.of death and Condemnation]b2 Cor. 3. 6. [Killing dGal. 5. 1.Letter] that it (workes wrath) that it is a [Yoake dGal. 5. 1.of Bondage a [Testament cRom. 4. 15. 1 Cor. 15. 56.bringing forth Childeren vntounto Bondage]. But vntounto the Gospell, eGal. 4. 24.that it is [The ministry f2 Cor. 3. 6.of Life] and [of Reconciliation] g2 Cor 5. 19.theh2 Cor 3. 6. 7. 17. Gal. 4. 16. (Spirit that quickeneth) the (Testament that bringeth forth Childeren to Liberty) which opposition Bellarmine will hauehave to bee, because The Law giues precepts without affording strength to keepe them: but the Gospell giues grace to doe what is Commanded. But the Iesuite is here mistaken. These opposite attributes giuen to the Law, are ascribed to it in a twofold respect, 1 Inregard of of the punishment which the Law threatens to offenders (viz.) Death. In which regard principally the Law is said to be the ministry of Death, to worke wrath, to be not a dead, but a Killing Letter: in asmuch as being broken it leaues no hope to the Transgresser: but a fearefull expectation of eternall Death and condemnation of the Law vnderunder the Terrors whereof it holds them in bondage. But on the Contrary the Gospell is the ministery of Life, of reconciliation of the quickening spirit and of Liberty, because it reueales vntounto vsus Christ in whom we are restored to Life; from the deserued Death and condemnation of the Law, vntounto Gods fauour, being deliuered from the wrath to come, vntounto liberty; being freed from slauish feare of Punishment. This is the cheefe Reason of this opposition of Attributes. Secondly the next is in regard of Obedience. In which respect the ministry of the Law is said to be the Ministery of the Letter written in tabels of stone: but that of the Gospell is called the ministery of the Spirit which writes the Law in the fleshly tables of the heart. Because the Law bearely commands: but Ministers not power to obey; & so is but as a dead Letter without the Vertue of the Spirit. But in the Gospell grace is giuen from Christ, who by the Holy Ghost sanctifieth the heart of his Elect, that they may liue to Righteousnesse in a sincere thought not eueryevery way exact conformity to the Law of God. The like answere we giuegive vntounto another proofe of his.
2 Out of that place (Iohn 1. 17. The Law came by Moses: but Grace and truth by Iesus Christ.) that is (saith Bellarmine) The Law came by Moses without grace to fulfill it: but grace to keepe it, by Christ.
We answere. The true interpretation of these words is this: Moses deliuered a twofold Law, morall and ceremoniall. Opposite to these Christ hath brought a twofold priuiledge. Grace for the morall Law, whereby we vnderstand not only power giuen to the regenerate in part to obserue this Law, which strength could not come by the Law it selfe: but also, much, more Remission of sinnes committed against the Law and so our Iustification and freedome from the guilt of sinne and course of the Morall Law. Secondly, Truth for the Ceremoniall Law the substance being brought in and the shadowes vanished. wherefore the Iesuite erres greately in this point, when he makes the grace of the New Testament to consist in this. That strength is thereby giuen us to fulfill the Law. The grace of God in the Gospell is chiefely our Iustification and Redemption from the curse of the Law: and in the next place strength afforded vsus to Obey the Law in some measure not perfectly as our Aduersaries would hauehave it. In the next point he erres as much in saying that the Law of Moses was giueu without grace to obey it. A false assertion. For although the Law of it selfe giuegive not grace: yet tis certaine that grace was giuen by Christ euen then when Moses published the Law. Sufficient for the proofe hereof are. 1 These excellent properties ascribed vntounto the Law of God, as in other places of the old Testament: so spetially in the Booke of the Psalmes. And amongst them in the 19. and 119. Psalmes. Where the Law of God is said to (giuegive light to the ei…s, to conuert the Soule, to reioice the Heart &c.) which it could not doe of it selfe, had not the grace of the Holy Ghost being giuen in these times. without which the Law could worke no such sauing Effects. 2 Experienee of those times in the Faith, Patience, and …bedience, and all sorts of graces shining in those ancient Saints (who liued before and after the Law was giuen. Which graces they receaued from the Holy Ghost, shed vponupon their hearts by vertue of Christs mediation, whereby they receaued strength to liue holily in Obedience vntounto the Law of God. The difference betweene these times, and those vnderunder the Law, is not. That we hauehave grace and they had none: but only in the m…asure and extent of the same grace bestowed, both on vsus and them. In those times as the Doctrine of the Gospell was more obscurely reuealed: so the grace wch accōpanies it was more sparingly distributed, being confined to to a Church collected of one nation, and bestowed vponupon that Church in a lesser measure, then now; though yet suffitiently in that measure. But in the times of the New Testament, the light shines more brightly, and grace is dispenced more liberally, being extended indifferently to all Nations and poured vponupon the Godly in a larger Abundance: according as was promised Ieremiah 31. Though also this comparison must be restrained vntounto whole Churches, what generally is now done; for no doubt in many particulars some men vnderunder the Law exceede for abundance of Grace, many vnderunder the Gospell. Wherefore it is a notable iniury vntounto the Bounty of God, and the honour of those Saints of old, to exclude them from partaking of the Gospell; to affirme that they were led only by the Spirit of Feare,Thou art our Father and not of louelove; that they receaued not the Spirit of adoption to cry Abba father as well as wee (though not plentifully as wee; and sobSee Beca… Tom. 2. Tract. 4. cap. … Quest. 1. 2. 3. that they were not Sonnes though vnderunder Tutors and gouernors, as we confesse they were but very Seruants held in Bondage and excluded from the inheritance of Grace, and glory till after Christs Death. So that at best their adoptio… was but conditionall with regard of Time to come: but, for the presēt, they were handled as slaues fear'd with temporall punishments allured by temporall rewards, like a heard of Swine fed with base achors and huskes. These be absurd Errors bred out of Scripture misvnderstood. Especially that of Iohn 1. Grace came by Christ. Ergo, not before Christs In…arnation. A sily Argument. Christ is as old as the World and his Grace as ancient, as the Name of Man vponupon Earth. grace alwaies came by Crhist, & was in its measure giuen by him lōg before he appear'd in the flesh. He was euer the head of his Church, and that his Body, which he alwaies quickned by the blessed influence of his Spirit ministered therevnto. Whereby the Godly before as well as since his incarnation were made liuing members of that his misticall Body. Wherefore it is apparant, that grace is not to be tied to the Times of the Gospell and seuered from the Law. Nay, as of old the Law was not alwaies without grace: so now many times the Gospel it selfe is without grace Christ himselfe being a stumbling stone and rocke of offence, the Gospell a Sauiour of Death to those many vponupon whome Grace is not bestowed; to beleeue and embrace it.
I conclude then. That this difference, with our Aduersaries make betweene the Law and Gospell is false: and that their Error is pernitious in makind the Gospel to be nothing, but a Spirit added to the Law that man may fulfill it to his Iustification. That thus a man may be saued by Christ through the perfect fulfilling of the Law. Which is a monstrous and vncouth Doctrine laying an vnsupportable burthen vponupon the conscience of man and hazarding his soule to …ternall distruction, whiles by this meanes he frustrates the Grace of God in Christ; and withall frustrats his owne hopes of life expecting to obtaine it by that Law which he is neuer able to fulfill.