Defense of Perkins Book Called a Reformed Catholic, Point 4 · Section 2

Defense of Perkins Book Called a Reformed Catholic · Point 4 · Section 2

p. 184Obiections of Papists.

speaker W. P. Obiections of the Papists proouing inherent righteousnesse to bee the matter of our iustice before p. 185God, are these. Obiect. I. It is absurd, that one man should bee made righteous by the righteousnesse of an other: for it is as much as if one man were made wise by the wisedome of another. Answ. It is true, that no man can bee made righteous by the personall righteousnesse of another, because it pertaines onelyonly to one man. And because the wisedome that is in one man, is his altogether wholly, it cannot be the wisdom of another: no more then the health and life of one bodie, can bee the health of …. But it is otherwise with the righteousnesse of …: it is his indeede because it is inherent in him, as in a subiect: it is not his alone, but his and ours together by the tenour of the Couenant of grace. Christ as he is a Mediatour is giuen to eueryevery beleeuer as really and truely, as land is giuen from man to man: and with him are giuen all things that concerne saluation: they being made ours by Gods free gift: among which, is Christ his righteousnesse. By it therefore as being a thing of our owne, wee may bee iustified before God, and accepted to life euerlasting.

speaker D. B. P. This answere solueth not the difficulty any whit at all, for Christs wisedome, power, and other giftes are not imputed vntounto vsus, as it is euident. Why then is his iustice more then the rest? we confesse that in a good sense all Christs gifts are ours, that is, they were all employed to purchase our redemption, and we doe dayly offer them to God that he will for his Sonnes sake more and more, wash vsus from our sinnes, and bestow his graces more plentifull vponupon vsus: thus are all Christs riches ours, so long as we keepe our selues members of his mysticall body: but this is nothing to the point which the argument tou…d, how one man may formally be made iust by the iustice of another, rather then wise, by This formalitie is a bare word.the wisdome of another.

speaker A. W. The reason why our Sauiour Christs other gifts are not imputed to vsus, is, because we stand not in neede of them, for the fulfilling of the law, to iustification. They also belong p. 186to vsus, as members of his mysticall bodie: wee doe not offer them to God, but intreate him for his Sonnes sake (who was so and so qualified, and did such and such things; and, aboue all, who is so beloued) to be mercifull vntounto vsus, and to accept vsus for his children. As for any formall wisedome, or iustice, which should make any reall change in vsus, we looke not for it in iustification, but in sanctification; and that is not Christs, but ours personally.

speaker W. P. Obiect. II. If a sinner bee iustified by Christ his righteousnesse, then eueryevery beleeuer shall be as righteous as Christ: and that can not be. Ans. The proposition is false: for Christ his righteousnesse is not applyed to vsus according as it is in Christ: neither according to the same measure, nor the same manner. For his obedience in fulfilling the lawe, is aboue Adams righteousnesse, yea aboue the righteousnesse of all Angels. For they were all but creatures, and their obedience the obedience of creatures: but Christ his obedience is the obedience or righteousnesse of God: so tearmed, Rom. 1. 17. 18. 2. Cor. 5. 21. not onelyonly because God accepted of it, but because it was in that person which is very God. When Christ obeyed, God obeyed: and when he suffered, God suffered: not because the God-head suffered or performed anie obedience, but because the person which according to one nature is God, performed obedience and suffered. And by this means his righteousnesse is of infinite value, price, merit & efficacy. Hence also it commeth to passe, that this obedience of Christ serueth not only for the iustifying of some one person (**Namely for himselfe. as Adams did) but of all and eueryevery one of the elect: yea it is sufficient to iustifie many thousand worlds. Now to come to the point, this righteousnesse p. 187ousnesse that is in Christ, in this largenes and measure; is pertaining to vsus in a more narrow skantling: because it is onelyonly receiued by faith **As any one s…ar pa takes in the whole light of the … vvith … of the … …r sorth as … said light … it to sinne.so farforth, as it serueth to iustifie any particular beleeuer. But they vrge the reason further, saying; If Christ his righteousnes be the righteousnesse of eueryevery beleeuer, then eueryevery man should be a Sauiour: which is absurd. Answ. I answer as before, and yet more plainely thus: Christ his righteousnesse is imputed to the person of this, or that man, not as it is the price of redemption for all mankind, but as it is the price of redemption for one particular man: as for example, Christ his righteousnes is imputed to Peter, not as it is the price of redemption for all, but as it is the price of redemption for Peter. And therefore Christ his righteousnesse, is not applyed to any one sinner in that largenesse and measure, in which it is in the person of Christ: but onelyonly so sarreforth as it serueth to satisfie the lawe for the saide sinner, and to make his person accepted of God as righteous, and no further.

speaker D. B. P. That which is applied of Christs iustice, to this, or that man; is either infinite, and then the man is as iust as Christ: for there can be no greater then infinite in the same kinde. Or it is not infinite, but in a certaine measure as he seemeth to graunt, and then it is no part of Christs in…n…t iustice, for all the parts of an infinit thing, are infinit: according vntounto true Philosophy. It remaineth then that a certaine limited portion of in stice is deriued out of Christs infinit iustice, and powred into this, o… There is none at all po…red in, but impu…ed.that man, as in his owne example, The light of eueryevery starre is receiued from the Sunne beames. Yet is not the light in the starre, the same which is in the Sun, for one accident cannot be in two subiects so far distant, neither is it of like vertue to lighten the skyes, as it is euident: but is a far d…mmer light, somewhat like vntounto that of the Sun from whence it came. Euen so in our iustification from the Sonne of iustice Christ Iesus, certaine beames of particular iustice are conueied into this, or that mans soule, whereby it is both lightned by faith, and inflamed by charity: but there is exceeding difference betweene their two iustices, more then there is p. 188betweene the light of the Sunne, and the light of a starre; which S. Augustine in expresse tearmes deliuereth, saying. How much difference there Lib. 12. cont. cap. …5.is betvveene the light that doth lighten, and that vvhichwhich is sightened, that is the sun and the starre light, so much difference is there betvveene the iustice that doth iustifie, and that iustice vvhichwhich is made by that iustification: to wit, betvveene the iustice of Christ, and that vvhichwhich is in eue… good Christian.

speaker A. W. The iustice of Christs humane nature (for of that now we speake) is not properly infinite, but onelyonly in regard of his person. Therfore, though it were all communicated to some man, yet should it not in him be infinite.

You wholy mistake the matter. For Master Perkins doth not meane, that there is any part of Christs righteousnes inherently made ours, as the light of the starre, receiued from the Sunne, remaines in it; but brings that similitude only to shew, that the whole is applied to eueryevery one that is iustified, in his seuerall proportion. As for inherent righteousnes, that is rather an effect, than an application of Christs righteousnes. It may be also Master Perkins was of opinion, that the starres (as the Moone) hauehave no light in themselues, but only reflect the light of the Sunne shining on them; and then it is true, that the light which comes from them is the very light of the Sunne, varied according to the nature and position of each seuerall starre. Austin speakes of iustification and iustice, as they are largely taken, for sanctification also: neither doth hee compare Christs righteousnes (as hee is man) with ours, but shewes how infinitly Gods wisedome and iustice exceede mans; as hee doth ddAug. epist. 85 ad Consenti….elsewhere, by the same similitude.

speaker W. P. Obiect. III. If we be made righteous by Christ his righteousnesse truly, then Christ is a sinner truly by our sinnes: but Christ is not indeede a sinner by our sinnes. Answ. We may with reuerence to his maiestie in good manner say, that Christ was a sinner, and that truely: not by any infusion of sinne into his most holy person, but because our sinnes were laid vponupon him.

p. 189speaker D. B. P. The third reason for the Catholike party. If men be made truely and really iust by Christs iustice, imputed vntounto them, in like manner Christ should be made really vniust, by the iniquitie and sinnes of men impu…ed vntounto him. For there is no reason to the contrary, but one may aswell be mande vniust by imputation, as iust; especially considering that euill is made more easilie, and more vvaies then good. M. Per… ansvvere is, that vve may say Christ vvas a sinner truely, not because he had sinne in him, but because our sinnes vvere laide on his shoulders. That reason is naught, for he is not truly a sinner, that paies the debt of sinne, vvhichwhich VVhat is it to str…ke by imputation?an innocent and most iust person may performe: but he that either hath sinne truly in him, or is so by imputation stroken, that the sins are made his ovvne really, and he in all cases to be dealt vvithall, as if he sinned himselfe: as they hold that one iustified by imputation of Christs iustice, is really in Gods sight iust, and is both loued in this life, and shall be revvarded in the next, as if he vvere truly iust indeed: But to auouch our Sauiour Christ to be so a sinner, is to say that he was auerted from God, the slaue of the diuel, & sonne of perdition, which is plaine b…a…hemie.

speaker A. W. He is truly a debtor that bindes himselfe to pay the debt; by that meanes taking it vponupon him, as if hee were hee that principally owes the money. ee12. Art. part. 1. Art. 4.It is no blasphemie at all to auow, that our Sauiour Christ, hauing taken our sinnes vponupon him, was, in that respect, to God for vsus, as eueryevery one of vsus is, in himselfe, to God. Doth not the ffGal. 3. 14.Gal 3:14Apostle say, that Christ hath redeemed vsus from the curse of the law, becomming a curse for vsus?

speaker W. P. Thus saith the holie Ghost, hee which knew no sinne was made sinne for vsus, and he was counted with sinners, Isa. 53. 13. yet so, as euen then in himselfe he was without blot, yea more holy then all men and Angels. On this manner said Chrysostome 2. Cor. 3. God permitted Christ to be condemned as a sinner. Again, He made the iust one to be a sinner, that he might make sinners iust.

speaker D. B. P. That sentence out of the Prophet, He vvas counted …vith sinners, is Isay 53.Isa 53expounded by the …uang…lists, that he was so taken indeede, but by a wicked Iudge, and a reprohate people. And theefore if you allow of their sentence, range yourselfe with them, asoneof their number. S. … by him produced, confirmeth the same, saying that God permitted him to be condemned as a sinner not that he was one truly Ch… I know is called sinne by S. …, but by a figure, …ng that he as a p. 109sacrifice for sinne, as hath been before declared. The same blessed Apostle when he speaketh properly, affirmeth in plaine tearmes, that Christ was tempted like vntounto vsus, in all things excepting sinne.Heb. 4.Heb 4

speaker A. W. The wicked Iewes accounted him to be sinfull in himselfe; that blasphemie wee disclaime, and hold him to hauehave been alwaies most pure and holy, saue onelyonly for our sinnes charged vponupon him; as the ggLeuit. 16. 21.Lev 16:21sinnes of the people were, in a type, laid on the scape goate.

speaker W. P. Obiect. IV. If a man be made righteous by imputation, then God iudgeth sinners to bee righteous: but God iudgeth no sinner to bee righteous, for it is abhomination to the Lord. Answ. When God iustifieth a sinner by Christ his righteousnes, at the same time, he ceaseth in regard of guiltinesse to bee a sinner: and to whom God imputeth righteousnesse, them hee sanctifieth at the very same instant by his holy Spirit: giuing also vntounto originall corruption his deadly wound.

speaker D. B. P. If a man be righteous onelyonly by imputation, he may together be full of iniquitie, vvhereupon it must needs follovv, that God doth take for iust and good, him that is both vniust and vvicked: but that is absurd, vvhen Gods iudgement is according to truth. Here M. Perkins yeeldeth, That vvhen God doth impute Christs iustice vntounto any man, he doth together sanctifie the partie, giuing originall sinne a deadly vvound. And yet else where he said, Of originall sinne pag. 31.That originall sinne, vvhichwhich remained after iustification in the party, did beare such svvay, that it infected all the vvorkes of the said party, and made him miserable, &c. But it is good hearing of amendment, if he wil abide in it.

speaker A. W. It is a good shift to multiplie words, when you know not what to say. Master Perkins obiection and answere, are almost in as few words as you make the obiection. Is this to pare off superfluitie? Here is nothing altered, that before was deliuered: originall sinne remaines the same it was, and so defiles our actions still, but it hath not the same strength.

speaker W. P. Obiect. V. That which Adam neuer lost, was neuer giuen by Christ: but he neuer lost imputed righteousnesse: p. 191therefore it was neuer giuen vntounto him. Ans. The proposition is not true: for sauing faith, that was neuer lost by Adam, is giuen to vsus in Christ: and Adam neuer had this priuiledge, that after the first grace should follow the **VVe hauehave & posse & velle, he had no more but posse … vellet, and …e vvanted velle quod posset. August. de corrept. & grat. cap. 11.second: and thereupon beeing left to himselfe, hee fell from God: and yet this merciemercy is vouchsafed to all beleeuers, that after their first conuersion God wil stil confirme them with new grace: and by this meanes, they perseuere vntounto the ende. And whereas they say, that Adam had not imputed righteousnesse: I answere, that hee had the same for substance though not for the manner of applying by imputation.

speaker D. B. P. The fift reason, is inuerted by M. Perkins, but may be rightly framed thus. Christ restored vsus that iustice vvhichwhich vve lost by Adams fall, but by him vve lost inherent iustice, ergo By Christ vve are restored to inherent iustice. The Maior is gathered out of S. Paul, who affirmeth, that we receiue Rom. 5. Lib. 3. c. 20. lib 6. de Gen. 24. 26. 26.Rom 5Gen 24:26more by Christ, then we lost by Adam: And is Saint Jreneus, and Saint Augustines most expresse doctrine, who say, Hovv are vve saide to be renevved, if vve receiue not againe vvhichwhich the first man lost, &c? Jmmortality of body vve receiue not, but vve receiue iustice from the vvhichwhich he sell through sinne.

speaker A. W. Master Perkins conclusion was to the purpose, though one of the propositions (as he hath prooued, and you grant by not answering) was false. But the reason as you frame it is nothing at all against vsus: for we denie not that we receiue inherent iustice by Christ, but that to bee iustified is to bee righteous in Gods fight by inherent righteousnes.

speaker W. P. Obiect. VI. Iustification is eternall: but the imputation of Christ his righteousnesse is not eternall, for it ceaseth in the ende of this life: therefore it is not that which iustifieth a sinner. Answ. The imputation of Christs righteousnesse is euerlasting: for he that is esteemed righteous in this life by Christ his righteousnes, is accepted as righteous for euer; and the remission p. 192of sinnes granted in this life, is for euer continued. And though sanctification be perfect in the world to come, yet shall it not iustifie: for wee must conceiue it no otherwise after this life, but as a fruit springing from the imputed righteousnes of Christ, without which it could not be. And a good childe will not cast away the first garment, because his father giues a second. And what if inward righteousnesse be perfect in the ende of this life, shal we therefore make it the matter of our iustification? God forbid. For the righteousnesse whereby sinners are iustified, must be had in the time of this life, before the panges of death.

speaker D. B. P. The sixt and last reason for Catholikes is, The iustice of the faithfull is eternall, …uieth after this life, and is …ned in bea…en, but Christs imputed iustice ceaseth in the end of this life. eigo.

M. Perkins answereth. First, that imputed righteousnes continueth with vsus for euer, and that in heauen, we all hauehave no other. Secondly, that perhaps in the end of this life, in ward righteousnes shall be perfect, and then without perhaps it shal be most perfect in heauen. So that one part of this answere, ouerthroweth the other. Wherfore I need not stand vponupon it, but will pro…eed to fortifie our partie, with some authorities, taken both forth of the holy Scriptures, and auncient Fathers.

speaker A. W. There are many pitifull shifts in this answere. First Master Perkins denies the assumption; which you leaue so ouerthrowne, and runne to fortifie your owne partie. Secondly, he giueth the reason of his deniall, That acceptation of vsus, as righteous, and forgiuenes of sinnes shall be continued in heauen. Thirdly, he saith not that wee shall hauehave no other righteousnes in heauen, but the quite contrarie, viz. sanctification, which is inherent righteousnes, here imperfect. Fourthly, he puts it not to perhaps, but resolutly affirmes, that sanctification shall be perfect in the end of this life. Fiftly, there is not in his speech so much as a shew of any contradiction; which ariseth wholy from that clause foysted in by you; we shall hauehave no other. Lastly, as any man may p. 193discerne, you change Master Perkins conclusion, and so his whole reason.

speaker D. B. P. The first place I take out of these words of S. Paul, And these things 1. Cor. 6.1 Cor 6certes, vvere you, (Dronkers, Couetous, Fornicators. &c.) But you are VVashed, you are Sanctified, you are Iustified in the name of our Lord Iesus Christ and in the spirit of our Lord: Here iustification by the best interpreters S. Ch…ysost. Ambro. & Theophyl. … hunclo…um.iudgement is defined, to consist in those actions of washing vsus from our sins, and of infusion of Gods holy gifts by the holy Ghost in the name, and the sake of Christ Iesus.

speaker A. W. First I answere, as before, that the Fathers often take iustification for sanctification also. Secondly, I say hhBellarm de Iustif. lib. 2. c. 3.Bellarmine, out of whom you take this, hath deceiued you. iiChrysost…ad. 1. Cor. 6. 11.1 Cor 6:11Chrysostome doth not make iustification consist in those actions of washing, &c. his words are these: God hath washed vsus; and not that onelyonly, but hath sanctified vsus; neither that onelyonly, but hath iustified vsus. Now if washing and sanctifying be iustifying, in Chrysostoms iudgement, how doth he rise from one to another, as diuers things? kkTheophy… ▪ ibid.Theophylact makes them diuers, at least in nature: God hath clensed you from them (saith Theophylact) yea and sanctified you. How? By iustifying you, faith he, for he hath washed you: then afterward, iustifying he hath sanctified you. llTheodor. ibid.Theodoret expounds the place of forgiuenes of sins in baptisme. Your mmGlossa ordin. ibid.ordinarie glosse applies washing to baptisme; sanctifying to the holy Ghost giuen vsus, that wee may worke well; and iustifying, to our working well. nnAmbros. ibid.Ambrose saith, that in baptisme he that beleeues is washed, is iustified in the name of the Lord, and is adopted a sonne to God, by the spirit of our God. But neuer a one of these saith, that iustification consists in these actions of washing, and infusion of Gods gifts.

speaker D. B. P. The like description of our iustification is in S. Paul. Of his merciemercy he Tit. 3.Titus 3hath saued vsus by the lauer of regeneration, and renewing of the holy Ghost, vvhom he hath povvred into vsus abundantly, through Iesus Christ our Sauiour, that being iustified by his grace, vve may be heires in hope (and not in certainety of faith) of life euerlasting. Where the Apostle inferring that This is your glosse.being iustified by his grace, declareth that in the words before he had described the same iustification, to consist in our new birth of Baptisme, and the …enewing of oursoules, by the infusion of his heauenly giftes, vvhichwhich God of his mercy did bestow vponupon vsus for his Sonne Chrsts sake.

p. 194This is but your glosse. For the grace of God, in that place, signifies the fauour of God: as ooRom 3. 24. 1. Cor. 15. 10. Heb. 2. 9.Rom 3:241 Cor 15:10Heb 2:9otherwhere the same phrase doth; or the louelove of Christ: who (as ppLyra ad Tit 3.Titus 3Lyra there saith) makes vsus the adopted sons of God. qqaietan. ibi.Caietan makes an opposition betwixt Gods grace and our workes, as the rrRom. 11. 6.Rom 11:6Apostle doth: If it be of grace, it is no more of workes. So doth ssChrysost. & Theoph. ad Tit. 3.Titus 3Chrysostom and Theophylact vnderstand it, of fauour, not of debt: For if he saued vsus ttPer grariam.by fauour, When we were desperate and cast away; much more (saith Theophylact) shall he giuegive vsus those good things to come, now we are iustified, as the uuRom. 5. 10.Rom 5:10Apostle saith; If when we were enemies we were reconciled to God by the death of his Sonne, much more being reconciled, wee shall be saued by his life.

speaker A. W. Many other places I omit for breuity sake, and will be content to D. B. P. You threaten kindnesse on your aduersaries. De peccat. merit. & remiss. cap. 15. Epist 85. Lib. 12. de Trinit. cap. 7. Lib. 6. de Trin.cite few Fathers, because the best learned of our aduersaries do confesse that they be all against them, as I hauehave shewed before.

First, S. Augustine saith, That this iustice of ours, (which they call righteousnes) is the grace of Christ, regenerating vsus by the holy Ghost; And is a beautie of our invvard man. It is the renuing of the reasonable part of our soule. And twenty other such like, whereby he manifestly declareth, our iustice to be inherent, and not the imputed iustice of Christ. Let him suffice for the Latin Fathers. And S. Cyrill for the Greekes, who of our iustification writeth thus. The spirit is a heate, vvho as soone as he hath povvred charity into vsus, and hath vvith the fire of it, inflamed our minds, vve hauehave euen then obtained iustice.

In the xxAug de pecca…. merie. & rem…ss. cap. 15first place alleaged by you, there is no such matter: onelyonly Austin proues against the Pelagians, that we are not sinners from Adam, by imitation alone; because then we should also be righteous from Christ by nothing but imitation.

In the yyAug. epist. 85. ad Comentiu.Epistle to Consentius he speakes not of that righteousnes, whereby wee are iustified, but of that which is inherent. What other thing (saith he) is iustice in vsus, or any other vertue, by which we liue orderly, and wisely, than the beautie of the inward man? This is true of those graces we receiue by sanctification.

zzAugust. de Trinit. lib. 12. cap. 7.He doth not say, that the grace by which we are iustified is the renewing of the reasonable part of our soule, but that the renewing of Gods image in vsus, is the renewing of p. 195that part. Now this is done by sanctification, not by iustification properly taken.

I can finde no such thing in that booke of aaCyril de Trinit. lib. 6.Cyrill; but if euer he spake so, what is that against vsus? who easily grant that we are inherently righteous, as soone as the sanctifying spirit of God hath kindled the fire of louelove in our hearts.

II. Difference about the manner of Iustification.

speaker W. P. All, both Papists and Protestants agree, that a sinner is iustified by faith. This agreement is onelyonly in worde, and the difference betweene vsus is great in deede. And it may be reduced to these three heads. First, the Papist saying that a man is iustified by faith: vnderstandeth a general or a Catholike faith, whereby a man beleeueth the articles of religion to bee true. But we hold that the faith which iustifieth, is a particular faith whereby we applie to our selues the promises of righteousnesse and life euerlasting by Christ. And that our opinion is the truth, I hauehave The Papist asks vvhere: J ansvvere in handling the certaintie of saluation.proued before: but I will adde a reason or twaine.

Reason I. The faith whereby we liue, is that faith whereby we are iustified: but the faith whereby we liue spiritually, is a particular faith wherby we apply Christ vntounto our selues, as Paul saith, Gal. 2. 20. I liue, that is, spiritually, by the faith of the sonne of God: which faith he sheweth to be a particular faith in Christ, in the very wordes following, who hath loued me, and giuen himselfe for me, particularly: and in this manner of beleeuing Paul was and is an example to all that are to be saued. 1. Tim. 1. 16. and Phil. 3. 15.

speaker D. B. P. Ans. The …aior I admit, and deny the Minor: and say that the proofe is not to purpose. For in the Minor he speaketh of faith, vvhereby vve apply Christs merits vntounto ourselues, making them ours, in the proofe S. Paul saith only, that Christ died for him in particular. He makes no mention of his apprehending of Christs iustice, and making of it his owne, which are very distinct things. All Catholikes beleeue with Saint p. 196Paul, that Christ dyed, as for all men in generall: so for eueryevery man in particular, yea and that his louelove vvas so exceeding great tovvards mankind, that he vvould vvillingly hauehave bestovved his life, for the redemption of one only man. But hereupon it doth not follovv, that eueryevery man If God had appointed him so to doe.may lay hands vponupon Christs righteousnes, and apply it to himselfe (or else Tu…s. Iovves, Heretikes, and euill Catholikes, might make verie bold with him) but must first doe those things vvhichwhich he requires at their hands, to be made partakers of his inestimable merits: as to repent them hartely of their sins, to beleeue and hope in him, to be baptized, and to hauehave a full purpose to obserue all his commandements. Which M. … also confesseth that allmen hauehave not only promised, but also …ov…ed in Baptisme. Novv because vve are not assured that vve Pag. 152.shall performe all …, therefore vve may not so presumptuously apply vntounto oursel…es, Christs righteousnes, and life euerlasting, although vve beleeue that he died for eueryevery one of vsus in particular.

speaker A. W. That vvhichwhich follovveth in M. Perkins hath no colour of probability: that S. Paul in this manner of beleefe, that is, in applying to himselfe Christs merits: vvas an example to all that are saued. See the places 1. Tim. 1. 16. Phil. 3. 15. The vaine pride of Papists.1 Tim 1:16Phil 3:15good Reader, and learne to bevvare the bold vnskilfulnes of sectaries. For there is not a vvord sounding that vvay, but only hovv he hauing receiued mercy, vvas made an example of patience.

Master Perkins prooues his minor thus:

The faith, by which Paul liued, was a particular faith, whereby he applied Christ to himselfe.

But the faith, by which we liue, is the faith by which Paul liued.

Therefore the faith by which we liue, is a particular faith, whereby we applie Christ to our selues.

The proposition Master Perkins prooues by the bbGal. 2. 20.Gal 2:20Apostles testimonie; where he doth particularly apply Christ to himselfe, as hauing loued him, and died for him. You answere, that S. Paul makes no mention of his apprehending of Christs iustice; no more doth Master Perkins in his proposition. But the Apostle mentions such a particular faith, as Master Perkins speakes of, viz. a perswasion that Christs benefits belong to him in particular, and that Christ hath particularly loued him; which is to apprehend Christ. And this is another manner of matter, than to hold that Christ died for eueryevery particular man; which the diuels no doubt doe acknowledge.

The assumption is euident of it selfe: for there is no question, p. 197but that all which are iustified, hauehave and liue by the same faith. But Master Perkins sets out the matter by two places of scripture: in the former whereof, cc1. Tim. 1. 161 Tim 1:16the Apostle propounds himselfe to all men, as an example of Gods merciemercy, that they may assure them selues, that if they will beleeue in Christ, as hee did, they should hauehave forgiuenes of their sinnes, as he had. In ddPhil. 3. 15.Phil 3:15the latter, hauing shewed that he cast off all confidence in his owne righteousnes, and accounted it as dung, resting onelyonly vponupon God for his righteousnes, by faith in Iesus Christ; he exhorts all men to follow his example, both in faith and holinesse.

speaker W. P. Reason 11. That which we are to aske of God in prayer, wee must beleeue it shall be giuen vsus, as wee aske it: but in prayer wee are to aske the pardon of our owne sinnes, and the merit of Christs righteousnesse for our selues: therefore wee must beleeue the same particularly. The proposition is a rule of Gods word, requiring that in eueryevery petition wee bring a particular faith, whereby wee beleeue, that the thing lawfully asked, shall bee giuen accordingly, Mark. 11. 24.

speaker D. B. P. Of the Maior much hath been said before, here I admit it, all due circumstances Yea though they be not obserued.of prayer being obserued, and deny that vve must pray, that our Sauiour Christ Iesus merits may be made ours in particular, for that vvere greatly to abase them: but good Christians pray, that through the infinite value of those his merits; our sinnes may be forgiuen, and a iustice proportionable vntounto our capacity, may be powred into our souls, vvhereby vve may leade a vertuous life, and make a blessed end.

speaker A. W. It is no abasing of our Sauiours merits, that is, of his obedience to the morall law, and his suffrings, that they should be communicated to eueryevery member of his mysticall body, for their iustification; as long as the worke of redemption remaines proper to him.

speaker W. P. The minor is also euident, neither can it be denied: for we are taught by Christ himselfe to pray on this manner, Forgiue vsus our debts: and to it we say, Amen, p. 198that is, that our petitions shall without all doubt bee graunted vntounto vsus. August. serm. de temp. 182.

speaker D. B. P. But it is goodly to behold, hovv Master Perkins proueth that vve must pray, that Christs righteousnes may be made our particular iustice, because saith he, VVe are taught in the Pater noster, to pray in this manner: forgiue vsus our debts, and to this vve must say Amen, vvhichwhich is as much to say as our petition is graunted. I thinke the poore mans vvits vvere gone a pilgrimage, vvhen he vvrote thus. Good Sir, cannot our sins or debts be forgiuen, vvithout vve applie Christs righteousnes to vsus in particular? vve say yes. Doe not then so simpl… begge that vvhichwhich is in question, nor take that for giuen, vvhichwhich vvill neuer be graunted.

speaker A. W. Our sins cannot be forgiuen, without that part of Christs merits be applied to vsus, by which sinne is satisfied for. As all men sinned in Adam, so all men satisfie for sin in Christ, namely all men, that by faith are one with Christ.

speaker D. B. P. But a vvord vvith you by the vvay. Your righteous man must ouerskippe that petition of the Pater nos…er (sorgiue vsus our debts) for he is wel This hath been alreadie refuted.assured, that his debts be alreadie pardoned. For at the very first instant that he had faith, he had Christs righteousnes applied to him, and therby assurance both of the pardon of sinnes, and of life euerlasting. Wherfore he cannot vvithout infidelity, distiust of his former iustification, or pray for remission of his debts: but follovving the famous example of that formall Pharisie, in lievv of demaunding pardon, may vvell…ay. O Luk. 18.Luke 18God … giuegive thee thankes that I am not as the rest of men, extortioners, v…ust, **A r…diculous affectation of an obsol…te vvord.aduo…t…re…s, as also these Papists: Fearing the remission of my sins, or the certainty of my saluation, but am vvel assured therof, and of Christs ovvne righteousnes too, and so forth.

speaker A. W. How false and idle this obiection is, it hath appeared alreadie: we hauehave not assurance either at the first, or at all (ordinarily) but with some doubting now and then.

speaker W. P. And here note, that the Church of Rome in the doctrine of iustification by faith cuts off the principal partand propertie thereof. For in iustifying faith two things are required: first Knowledge reuealed in the word touching the meanes of saluation: secondly, an Applying of things knowne vntounto our selues, which some call affiance. Now the first, they acknowledge.

speaker D. B. P. So then by M. Perkins ovvne confession, Catholikes hauehave true knowledge of the means of saluation, d…en h… ▪ and his fellovves erre miserably.

p. 199speaker A. W. Papists acknowledge in generall the meanes of saluation, namely the merciemercy of God in Christ: but they faile much, both in the true vnderstanding of that they hold, and in diuers particulars necessarily belonging to the truth of that doctrine.

speaker W. P. But the second, which is the very substance and principall part thereof they denie.

speaker A. W. Catholikes teach men also to hauehave a firme hope, and a great confidence D. B. P. You confesse as much as you are charged vvith. You make God store of sinnes against the holy Ghost.of obtaining saluation, through the mercy of God, and me…ts of Christs Passion. So they performe their duty towards God, and their neighbour, or else die with true repentance. But for a man at his first conuersion, to ass…e himselfe by saith of Christs righteousnes, and life euerlasting; without condition of doing those things, he ought to doe, that we Catholikes affirme to be, not any gift of faith, but the haynous crime of presumption, which is a sinne against the Holy Ghost, not pardonable, neither in this life, nor in the world to come.

Neither doe we teach any such assurance, as this man so oft harps vponupon: and if wee did, it cannot be a sinne against the holy Ghost, being of ignorance, and not of malice.

speaker W. P. Reason III. The iudgement of the auncient Church. * August. I demaund now, dost thou beleeue in Christ, O sinner? Thou saist, I beleeue. What beleeuest thou? that all thy sinnes may freely bee pardoned by him. Thou hast that which thou hast beleeued.

speaker D. B. P. M. Perkins third reason, is drawne from the consent of the auncient See S. Tho. 22. q. 21. art. 1. De verbis Domi…i. serm. 7.Church, of which for fashion sake to make some shew, he often speaketh, but can seldome find any one sentence in them, that f…s his purpose, as you may see in this sentence of Saint Augustine, cited by him. Augustine saith. J demaund novv, dost thou beleeue in Christ, O sinner? thou sa…st J beleeue: vvhat beleeuest thou, that all thy sinnes may freely be pardoned by him? thou h…st that vvhichwhich thou beleeuest. See, here is neither applying of Christs righteousnes, vntounto vsus by faith, nor so much as beleeuing our sinnes to be pardoned through him, but that they may be pardoned by him. So there is not one word for …. Perkins.

speaker A. W. eeAug. de verbis Dom. ser. 7There is this for Master Perkins, though you will not see it, that hee which beleeues in Christ, for the pardon of sins, hath that which he beleeues: that is, vponupon this faith is pardoned.

speaker W. P. Bernard. The Apostle thinketh that a man is iustified p. 200freely by faith. If thou beleeuest that thy sinnes cannot bee remitted but by him alone against whom they were committed: but go further and beleeue this too, that by him thy sinnes are forgiuen thee. This is the testimonie which the holy Ghost giueth in the heart: saying, thy sinnes are forgiuen thee.

speaker D. B. P. But S. Bernard saith plainly: That vve must beleeue that our sinnes are pardoned vsus. But he addeth not by the imputed righteousnes of Christ. No more do we.Againe, he addeth conditions on our part, which M. Perkins crastelie concealeth. For S. Bernard graunteth that we may beleeue our sinnes to bee forgiuen, if the trueth of our conuersion meete with the mercy of God preuenting vsus, for in the same place he hath these words: So therefore shall his mercy dwell in our earth, that is, the grace of God in our soules, if mercy and truth meete together, if iustice and peace embrace and kisse each other. Which is as S. Bernard there expoundeth it, if we stirred vp by the grace of God, doe truely bewaile our sinnes and confesse them, and afterward follow holinesse of life and peace. All which M. Perkins did wisely cut off, because it dashed cleane the vaine glosse of the former words.

speaker A. W. The point in question is not whether wee must beleeue that our sinnes are pardoned, which is all you gather out of that testimonie; but whether the faith which iustifieth be a particular faith, whereby wee applie to our selues the promises of righteousnes, and life euerlasting by Christ. Master Perkins prooues it to be such a faith by the iudgement of ffBerna. ser. 1. de Annuntiat.Bernard; in citing wherof, first the Printer did him wrong by leauing out these words, Thou doest well: which are the consequent part of the sentence, and without which there is no sense in it, as any man may see that reades it. This (which is strange in a man so desirous to cauill) you passe ouer, and omitting the principall matter, for which this place of Bernard was alleaged, goe about to answere that which Master Perkins vrgeth not: namely, that we are not iustified by the imputed righteousnes of Christ, neither doth he for that purpose bring this testimonie, but to shew what that faith is by which wee are iustified. Secondly, you accuse Master Perkins for cutting off certaine conditions added, on our part, by Bernard: but where are these conditions added? p. 201The words you alleage, are aboue thirtie lines after those that he cites, and depend not vponupon them; but are spoken concerning the certaintie of saluation. So therefore (saith Bernard) doth this glorie, viz. the inward glorie and witnes of our conscience, as in the words immediatly before, dwell here in our earth, if merciemercy and truth meete together, and righteousnes and peace kisse each other. For it is necessarie that the truth of our conuersion meete with merciemercy preuenting it. And that afterward we follow holinesse and peace, without which no man shall see God. This, and such like sentences declare, that it is in vaine for a man to promise himselfe iustification without sanctification. But they answere not the former testimonie, which shewes, that iustifying faith is a particular applying of Christ, by beleeuing the forgiuenes of our sinnes.

speaker W. P. **Serm. de Natal.Cyprian. God promiseth thee immortalitie, when thou goest out of this world, and doest thou doubt? This is indeede not to know God, and this is for a member of the Church in the house of faith not to hauehave faith: If we beleeue in Christ, let vsus beleeue his words and promises, and wee shall neuer die, and shall come to Christ with ioyfull securitie, with him to raigne for euer.

speaker D. B. P. S. Cyprian encourageth good Christians dying, to hauehave a full confidence in the promises of Christ, and so doe all Catholikes, and bidde them be secure too on that side, that Christ will neuer faile of his word and promise, but say that the cause of feare lies in our owne infi…mities: and yet bids them not to doubt, as though they were as likely to be condemned as saued, but animats them, and puts them in the good way of hope, by twenty kinds of reasons.But vvhat they be you can s…arce tell.

speaker A. W. ggCyprian. ser. de Natal.Cyprian affirmes confidently, that God hath promised eueryevery true Christian immortalitie when he goes out of the world: so that if hee beleeue this promise, and rest vponupon God for the performance of it by Christ, he shall certainly be made partaker of it. Your comfort is so cold, that a man were as good be without it, when his hope shall depend especially vponupon the good vse of his owne free will, in beleeuing and keeping the law of Christ.

p. 202speaker D. B. P. M. Perkins hauing thus confirmed his owne party, why doth he not after his manner confute those reasons, which the Catholikes alleadge in fauor of their assertion? Was it because they are not wont to produce any in this matter? Nothing lesse▪ It was then beli…e, because he knew not how to answere them. I will out of their from… take that one principall, Belive then he knevve some better then those you bring.of the testimony of holy Scripture, And by that alone …ly proue, that the faith required to iustification, is that Catholike faith, whereby we beleeue all that to be true, which by God is reuealed, and not any other particular beleeuing Christs righteousnes to be ours.

speaker A. W. It should seeme the reason was, that hauing (as he said before) prooued our opinion to be true, he doth but adde a… argument or two to his former proofe. For that it was easie for him to answere those you bring, I hope it shall be manifest to all men: at the least, it had not been hard for him to chuse out some that he could hauehave answered.

speaker D. B. P. How can this be better knowne then if we see, weigh, and consider well, what kinde of faith that was which all they had, who are saide in Scriptures to be iustified by their faith.

speaker A. W. Your reason is thus to be framed.

If the faith of all them, who are said in Scripture to be iustified by faith, was a beleefe of the truth of all that which was reueiled by God, and not any other particular beleeuing Christs righteousnes to be theirs; then iustifying faith is so.

But the faith of all them, who are said in Scripture to be iustified by faith, was a beleefe of the truth of all, which by God is reueiled, &c.

Therefore a iustifying faith is a beleefe of all that which is reueiled by God, and not any other particular beleeuing Christs righteousnes to be theirs.

First, we must remember that wee speake of that faith by which they were iustified: for else the consequence of the proposition may be doubted of. This being vnderstood, I denie the assumption: and to the proofe of it I answere, first in generall, that your examples are either effects of iustifying faith, or the way and meanes to it, but not the faith it selfe.

speaker D. B. P. S. Paul saith of Noe, That he was instituted heire of the iustice, which is, by faith. What faith had he? That by Christs righteousnes he was assured Heb. 11. 7.Heb 11:7of saluation? No such matter, but beleeue that God according to his p. 203word and iustice, would drowne the world, and made an Arke to saue himselfe, and his familie, as God commaunded him.

speaker A. W. Secondly, I say for the particulars, that this was not the faith by which hhHeb. 11. 7.Heb 11:7Noe was iustified. For it is apparant that he iiGen. 6. 8, 9, 13Gen 6:8Gen 6:9Gen 6:13was iustified, before he beleeued that God would drown the world. Adde hereunto, that this faith of his was also a resting vponupon God for safetie, according to his promise. The Apostle in this, and the like, propounds not the meanes of iustification, but some notable effect of faith. Neither doth he declare what this righteousnes of faith was, but saith, that the righteousnes of faith remained (as kkLyra ad Heb. 11.Heb 11Lyra expounds it) in him onelyonly, and his children: in which respect he is called the heire of it. llChrysost. ad Heb. 11.Heb 11Chrysostome saith, By this he appeared to be iust, because he beleeued God.

speaker D. B. P. Abraham the Father of beleeuers, and the Paterne and example of iustice by faith, as the Apostle disputeth to the Romans: What … he Rom. cap. 4.Rom 4was iustified by. Let S. Paul declare, who of him and his faith, hath these words. He contrary to hope beleeued in hope, that he might be made the Father of manie Nations, according to that which vvas said vntounto him. So shall thy seed be as the starres of heauen, and the sands of the sea: and he vvas not vveakened in faith, neither did he consider his ovvne body, novv quite dead, vvhereas he vvas almost an hundred yeares old, not the dead Matrice of Sara, in the promise of God he staggered not by distrust, but vvas strengthned in saith, giuing glorie to God, most fully knovving, that vvha…soe…e… he promised, he vvas able also to doe, therfore vvas it reputed to him to iustice. Rather because he tru…ed to God for that blessing vponupon himselfe and his wife Sa…h.Loe, because he glorified God in beleeuing, that old and barren persons might hauehave children, if God said the word, and that whatsoeuer God promised, he was able to performe, he was iustified.

speaker A. W. Od Abraham I answere, as of Noe, that he was iustisied long before God made him that promise, yea mmSander. de ….before hee came out of the land of Canaan. For nnHeb 11 8.Heb 11:8by faith he obeyed God, when he was called to goe out into a place, which he should afterwards receiue for inheritance. And this faith of his was not a bare beleeuing that which God spake, but a resting vponupon him accordingly: and so was that the ooRom 4. 11. 12Rom 4:11Rom 4:12Apostle speakes of, whereby God was especially glorified: for this reposing himselfe vponupon God, argued the account he made of the fauour of God to him. Now the beleefe in that promise was not only for the maltiplying of his naturall seede, but for saluation by Christ to his spirituall children, that P should beleeue, as p. 204he had done: and therefore it is called the qqGal 3. 8.Gal 3:8Gospel that he beleeued. This rrRom. 4. 3.Rom 4:3faith was counted to him for righteousnes, as eueryevery act is, whereby a man beleeuing in Christ, rests vponupon the promise of God. But the particular thing that is accepted to his iustification, is his beleeuing in God for iustification by Iesus Christ. I will vse no other proofe but the phrase it selfe, ssforeign.To beleeue in God, which necessarily implies a relying vponupon God, for that wee desire being promised.

speaker D. B. P. The Centurions faith was very pleasing vntounto our Sauiour, who said in commendation of it, That he had not found so great faith in Israell? What faith vvas that? Mary, that he could with a word cure his seruant absent. Say the vvord only (quoth he) and my seruant shall be healed.Matth. 8. ^• Matth. 8. 9.Matt 8Matt 8:9

speaker A. W. The Centurions faith was not a iustifying faith, but a meanes to it; begotten in him by the consideration of our Sauiours power in working miracles; though I doubt not but from this beleefe he was raised by God to a true faith for iustification by the Messias. But this in it selfe was no more than uuMarc. 1. 24. Math. 16.Mark 1:24Matt 16the diuels hauehave, acknowledging Christs power.

speaker D. B. P. S. Peters faith so much magnified by the auncient Fathers, and highlie rewarded by our Sauiour, was it any other, Then that our Sauiour was Christ, the Sonne of the liuing God?

speaker A. W. S. Peters confession xxMatth. 16. 16Matt 16:16in that place, was no more in words, but of Christs office, Thou art Christ; and his nature, The son of the liuing God. But if he had not also by faith rested on him to iustification, this confession would hauehave done him but little pleasure: for yyLuc. 4. 34.Luke 4:34Satan himselfe beleeues as much, and is damned.

speaker D. B. P. And briefly let S. Iohn that great secretary of the Holy Ghost, tell vsus Ioh. 20.John 20what faith is the finall end of the whole Gospell. These things, (saith he) are vvriten that you may beleeue that Iesus Christ is the Sonne of God, and that beleeuing you may hauehave life in his name.

speaker A. W. Doth the preaching of the Gospell aime at nothing else? Then what shall become of holinesse of life, and good workes, made by you the matter of your second iustification? This is not the last end of the Gospell, but the first; and by this the other is wrought: we must beleeue that Iesus Christ is the Sonne of God; so that by beleeuing this, we come to him, that is, zzIoah. 6. 35.beleeue in him, or rest vponupon him p. 205for saluation, and thereby attaine to euerlasting life.

speaker D. B. P. With the Euangelist the Apostle S. Paul accordeth very well, saying: Rom. 10Rom 10This is the vvord of faith vvhichwhich vve preach, for if thou confesse with thy mouth our Lord Iesus Christ, and shalt beleeue in thy hart that God raysed him from death thou shall be saued. And in another place. I make knowne 1. Cor. 15.1 Cor 15vntounto you the Gospell, vvhichwhich I hauehave preached, and by vvhichwhich you shall be saued, vnlesse perhaps you hauehave beleeued in vaine. What was that Gospell? J hauehave deliuered vntounto you that vvhichwhich I hauehave receiued, that Christ died for our …, according to the Scriptures, vvas buried, and rose againe the third day, &c. So by the verdite of S. Paul, the beleefe of the articles of the cre…d, is that iustifying faith, by which you must be saued.

speaker A. W. Such is the testimonie of Paul. For it is more than apparant, that a man may beleeue in his heart, that God raised Christ from the death, and yet denie many necessarie heads of religion, and be wholy cast away. But the Apostle in this implies the rest, and namely that aaRom. 10. 13. …Rom 10:13which followes, beleeuing in God: that is, if I may so often repeate the same thing, resting vponupon him for iustification, by our Sauiour Iesus Christ. The same answere I make to the other place; the point of the resurrection is of necessitie to be beleeued of as many as looke to be saued: but that is not all that is required. For if it be, neither your preparations to iustification, nor your merits after iustification, are to any purpose.

speaker D. B. P. And neither in S. Paul, nor any other place of holy Scriptures is it once taught, that a particular faith whereby we apply Christs righteousnes to our selues, and assure our selues of our saluation, is either a iustifying or any Christian mans faith, but the very naturall act, of that ougly Monster presumption: Which being laid as the very corner stone of the You speake like a hired seruant, not like a son.Protestants irreligion, what morall and modest conuersation, what humility and deuotion can they build vponupon it?

speaker A. W. All those places that require of vsus faith in Christ, teach vsus also that a particular faith, whereby we applie Christ to our selues, by trusting to him for iustification, is the only proper iustifying faith; because to it nothing can be added, for the matter of beleeuing. A man may acknowledge that bbCredere Deum.there is a God, and giuegive ccCredere Deo.credit, as to a certaine truth, to all that God reueales, and yet not ddCredere in Deum.beleeue in God to iustification. But he that performes this latter, must needs also acknowledge the former. This then being the height of faith, is in the Scripture counted a iustifying faith.

p. 206speaker W. P. The II. difference touching faith in the act of iustification, is this. The Papist saith, we are iustified by faith, because it disposeth a sinner to his iustification after this manner: By faith (saith he) the mind of man is inlightened in the knowledge of the law and Gospell: knowledge stirres vp a feare of hell, with a consideration of the promise of happinesse, as also the louelove and feare of God, and hope of life eternall. Now when the heart is thus prepared, God infuseth the habite of charitie and other vertues, whereby a sinner is iustified before God. We say otherwise, that faith iustifieth because it is a supernaturall Instrument created by God in the heart of man at his conuersion, whereby hee apprehendeth and receiueth Christs righteousnesse for his iustification.

speaker D. B. P. The second difference in the manner of iustification, is about the formall act of faith, which M. Perkins handleth as it were by the way, cuttedly. I will be as short as he, the matter not being great. The Catholiks reach as you hauehave heard out of the Councell of Trent, in the beginning of this question, that many actes of faith, feare, hope, and charity do goe before our iustification, preparing our soule to receiue into it from God, through Christ that great grace.It is your proud Synagogue that doth magistraliter determinare.

speaker A. W. If the matter be not great, it was but a small fault to be short in it; yea the contrarie had been a fault indeed. It is not handled by the way, but propounded in plaine tearmes, as a second difference betwixt vsus and you.

speaker D. B. P. M. Perkins Doctor like resolueth otherwise, That faith is an instrument created by God in the hart of man, at his conuersion, vvhereby he apprehendeth and receiueth Christs righteousnes, for his iustification.

This ioyly description is set downe without any other probation, then his owne authoritie that deliuered it: and so, let it passe as already sufficiently confuted. And if there needed any other disprofe of it, I might gather one more out of his owne explication of it, where he saith that the couenant of grace is communicated vntounto vsus, by the word of God, and by the Sacraments. For if faith created in our harts, be the only sufficient Tou should adde as supernaturall instruments.supernaturall instrument, to apprehend that couenant of grace, then there needs no Sacraments for that purpose, and consequentlie I would faine know by the way, how little infants, that cannot for want of p. 207iudgement, and discretion hauehave any such act of faith, as to lay hold on Christ his iustice, are iustified? Must we without any warrant in Gods word, contrary to all experience, beleeue that they hauehave this act of faith before they come to any vnderstanding?

speaker A. W. If it would hauehave serued your turne to cauil at, you would hauehave found Master Perkins reason, and not hauehave iested at his authoritie: I will plainly propound it for all men to iudge of your dealing.

That eeIoh. 1. 12. & 6. 35.John 1:12John 6:35whereby Christ is to be receiued, is an instrument to applie Christ.

But faith is that whereby Christ is to be receiued.

Therefore faith is an instrument to applie Christ.

To this you answere nothing, but frame an argument against the question, as you would hauehave it thought out of Master Perkins his owne explication of it. Your argument is:

If faith created in our hearts, be the onelyonly sufficient supernaturall instrument to apprehend the couenant of grace, then there need no Sacraments. You should adde, as supernaturall instruments to that purpose.

But there is need of the Sacraments.

Therefore faith is not the onelyonly sufficient supernaturall instrument to apprehend the couenant of grace.

First there is more in your conclusion, than in the question. The question is, whether faith be a supernaturall instrument created to that purpose or no: your conclusion is, that faith is not that onelyonly supernaturall instrument. Secondly, I denie the consequence of your proposition: you may as well say (for that Master Perkins sets downe too) that if faith be the onelyonly instrument, then the word is needlesse. The Word and Sacraments applie Christ outwardlie, as meanes on Gods part; faith receiues it in on our part; the holie Ghost inlightening and inclining our hearts thereunto.

Little infants (in my poore opinion) hauehave no act of faith, but are iustified, without any thing done by them; God for Christs sake (according to his euerlasting election) forgiuing p. 208their sinnes, and adopting them for sonnes and heires of glorie.

speaker W. P. In this their doctrine is a twofold error: I. that they make faith which iustifieth, to go before iustification it selfe, both for order of nature, and also for time; whereas by the word of God, at the very instant, when any man beleeueth first, he is then iustified, and sanctified. For he that beleeueth, eateth and drinketh the bodie and blood of Christ, and is alreadie passed from death to life. Ioh. 6. 54.

speaker D. B. P. But to returne vntounto the sound doctrine of our Catholike faith, M Perkins finds two faults with it, one that we teach faith to goe before iustification, whereas by the word of God (saith he) at the very instant, when any man beleeueth first, he is then both iustified and sanctified. What word of God so teacheth? Marry this. He that beleeueth, eateth and drinketh the body and blood of Christ, and is alreadie passed from death to life. I answere that our Sauiour in that text speaketh not of beleeuing, but of Ioh. 6. 54.John 6:54eating his bodie in the blessed Sacrament, which who so receiueth worthely, obtaineth therby life euerlasting, as Christ saith expressely in that place. And so this proofe is vaine.

speaker A. W. If you had meant plainly, you should hauehave reported Master Perkins reproofe of your opinion truly, as he hath deliuered it, that you make faith goe before iustification, not onelyonly in order of nature onelyonly, which we grant, but in time also, which we denie.

If I should onelyonly say the contrarie, ffIoh. 6. 51. 54.John 6:51John 6:54that our Sauiour doth not speake there of the Sacraments, I might conclude by as good reason, as you doe; and so this answere is vaine. But I oppose to your authoritie, not mine owne, which is nothing worth, but ggGabr. Biel. in Canon. Miss. lect. 84. Nicol. Cusan. epist. 7. ad Bohemos. Caietan. in 3. q. 80. art. vlt. Tapper. in explic. artic. 15. Louan. Hestelius de com. sub vna specie. Iansen concord. Euang. cap. 59.your owne writers; yea hhConcil. T…id. sess. 21. cap. 1.the Councill of Trent, which leaues it free to al men to expound that chapter, either of the spirituall eating of Christ by faith only, or of eating him really in the Sacrament. And this iiGreg. de valentia de legit. vsu Euchar. cap. 4. pag. 489.libertie is grounded vponupon the diuersitie of opinions among the Fathers, concerning the sense of that chapter. This is p. 209sufficient to make Master Perkins reason good, against your deniall.

speaker D. B. P. Now will I proue out of the holy Scriptures, that faith goeth before Rom. 10.Rom 10iustification, first by that of S. Paul, VVhosoeuer calleth on the name of our Lord, shall be saued, but how shall they call vponupon him, in vvhom they doe not beleeue, hovv shall they beleeue vvithout a preacher? &c. Where there is this order set downe to arriue vntounto iustification. First, to heare the preacher, then to beleeue, afterwards to call vponupon God for mercy, and finally merciemercy is graunted and giuen in iustification: so that prayer goeth betweene faith and iustification.

speaker A. W. kkRom. …0 13. 13Prayer commeth betweene in nature, but not in time: for hee that rests vponupon God for saluation in Christ, doth withall call vponupon God for pardon of his sinnes: whereupon iustification followes immediatly, though not alwaies in a mans owne feeling.

speaker A. W. This S. Augustine obserued when he said. Faith is giuen first, by which vve obtaine the rest. And againe: By the lavv is knovvledge of s…nne, by D. B. P. De praedes. sanct. cap. 7. De spirit. & lit. cap. 30.faith vve obtaine grace, and by grace our soule is cured.

The rest, that llAug. de praedest. cap. 7.Austin speakes of, are graces of sanctification, or (as he calles them there) good workes, in which we liue: and these are supplied eueryevery day by God, or at least the increase and vse of these vertues, whereby wee liue godly in the world: such is the cure of y^e soule by grace, to the louing of righteousnes, and doing the works of the law.

speaker D. B. P. If we list to see the practise of this recorded in holy writ, read the second of the Acts, and there you shall find, how that the people hauing heard S. Peters Sermon, were stroken to the hearts and beleeued, yet were they not straight way iustified, but asked of the Apostles what they must doe, who willed them to doe penance, and to be baptized, in the name of Iesus, in remission of their sinnes, and then loe, they were iustified, so that penance and baptisme went betweene their faith, and their iustification.

speaker A. W. Those men mmAct. 2. 37, 38.Acts 2:37Acts 2:38S. Luke there speaks of, were not yet come to a iustifying faith, when they askt the Apostle what they should doe; no nor to the knowledge of the Gospell: but onelyonly to nnVers. 23. 36.a sight of their owne sinnes, in consenting to the murthering of Christ.

speaker A. W. In like manner Queene Candaces Eunuch, hauing heard S. Philip **It is kindly to hauehave as vvell strange vvord… as strange doctrines. Act. 8. Act. 9.Acts 8Acts 9announcing vntounto him Christ, beleeued that Iesus Christ was the Sonne of God (no talke in those daies of applying vntounto himselfe Christs righteousnes,) yet was he not iustified, before descending out of his chariot he p. 210was baptized. And three daies passed betweene S. Paules conuersion and his iustification, as doth euidently appeare by the history of his conuersion.

speaker D. B. P. The ooAct. 8. 35.Acts 8:35Eunuch had heard the Gospell expounded out of ppEsa. 53. 7, 8, 11Isa 53:7Isa 53:8Isa 53:11Esay, and namely, that men were to be iustified by the acknowledging of Christ: his desire of baptisme was a proofe of his faith, according to that he had learned; and baptisme qqRom. 4. 10. 11Rom 4:10Rom 4:11the seale of his pardon, or iustification, vponupon that his beleefe of forgiuenes by Christs sufferings.

It appeares by the rrAct. 9. 9. 18.Acts 9:9Acts 9:18storie, that there were three daies betwixt the vision and the baptisme of the Apostle; but it is not any way shewed, that hee had iustifying faith the first day, and yet was not iustified till the third day; it is but your conceit, that tie iustification to baptisme.

speaker W. P. The second is, that faith, being nothing else with them but an illumination of the minde, stirreth vp the will: which being mooued and helped, causeth in the heart many spirituall motions: and thereby disposeth man to his future iustification. But this indeede is as much as if wee should say, that dead men onelyonly helped, can prepare themselues to their future resurrection. For we are all by nature dead in sinne, and therefore must not onelyonly bee inlightened in minde, but also renewed in will, before wee can so much as will or desire that which is good. Now we (as I hauehave said) teach otherwise: that faith iustifieth as it is an instrument to apprehend and applie Christ with his obedience; which is the matter of our iustification. This is the truth, I prooue it thus. In the Couenant of grace, two things must be considered: the substance thereof, and the condition. The substance of the couenant is, that righteousnesse and life euerlasting, is giuen to Gods Church and people by Christ. The condition is, that wee for our parts, are by faith p. 211to receiue the foresaid benefits: and this condition is by grace as well as the substance. Now then, that wee may attaine to saluation by Christ, hee must bee giuen vntounto vsus really, as hee is propounded in the tenour of the foresaid Couenant. And for the giuing of Christ, God hath appointed speciall ordinances, as the preaching of the word, and the administration of the sacraments. The word preached is the power of God to saluation to eueryevery one that beleeues: and the end of the Sacraments is to communicate Christ with all his benefits to them that come to bee partakers thereof: as is most plainely to bee seene in the supper of the Lord, in which the giuing of bread and wine to the seuerall communicants, is a pledge and signe of Gods particular giuing of Christs bodie and blood with all his merits, vntounto them. And this giuing on Gods part, cannot bee effectuall without receiuing on our parts: and therfore faith must needs bee an instrument or hand to receiue that which God giueth, that wee may finde comfort by this giuing.

speaker D. B. P. The second fault he findeth with our faith, is that we take it to be nothing else, but an illumination of the mind, stirring vp the will, which being so moued and helped by grace, causeth in the heart many good spirituall motions: But this (sayes M Perkins) is as much to say, that dead men only helped, can prepare themselues to their resurrection. Not so good Sir, but that men spiritually dead being quickned by Gods spirit, may hauehave many good motions, for as our spirit giueth life vntounto our bodies; so the spirit of God by his grace animateth, and giueth life vntounto our soules. But of this it hath been once before spoken at large, in the question of free will.

speaker A. W. Is not the latter your doctrine also, that a man, vponupon those good motions inspired, disposeth himselfe to iustification, by the good vse of his free will? let the ssConcil. Trid. sess. 6. cap. 6.Councill of Trent be iudge, as your selfe alleaged it before.

p. 212speaker W. P. The III. difference concerning faith is this: the Papist saith, that a man is iustified by faith; yet not by faith alone, but also by other vertues, as hope, louelove, the feare of God, &c. The reasons which are brought to maintaine their opinion, are of no moment.

Reason. I. Luke 7. 47. Many sinnes are forgiuen her, **Particula non causalis: sed illatiua vel rationalis.because she loued much. Whence they gather that the woman here spoken of, was iustified and had the pardon of sinnes by louelove. Ans. In this text, louelove is not made an impulsiue cause to mooue God to pardon her sinnes, but onelyonly a signe to shew and manifest that God had alreadie pardoned them. Like to this, is the place of Iohn, who saith, 1. Ioh. 3. 14. Wee are translated from death to life, because we louelove the brethren: where louelove is no cause of the change, but a signe and consequent thereof.

speaker D. B. P. Obserue first, that Catholikes do not teach that she was pardoned for louelove alone, for they vse not (as Protestants do) when they find one cause of iustification, to exclude all, or any of the rest: But considering that in sundrie places of holy write, iustification is ascribed vntounto many seuerall vertues, affirme that not faith alone, but diuers other diuine qualities concurre vntounto iustification, and as mention here made of louelove, excludeth not faith, hope, repentance, and such like: so in other places, where faith is only spoken of, there hope, charity, and the rest, must not also be excluded. This sinner had assured beleefe in Christs power to remit sinnes, and great hope in his merciemercy that hee would forgiue them, great sorrow and detestation of her sinne also she had, that in such an assemblie did so humblie prostrate her selfe at Christs feete, to wash them with her teares, and to wipe them with the haires of her head. And as she had true repentance of her former life, so no doubt but she had also a firme purpose, to lead a new life. So that in her conuersion, all those vertues meete together, which we hold to concurre to iustification, and among the rest, the preheminence worthelie is giuen to louelove, as to the principall disposition. Shee loued our Sauiour as the fountaine of all mercies, and goodnes, and therfore accounted her precious oyntments best bestowed on him; yea, and the humblest seruice, and most affectionate she could offer him, to be all too little, and nothing answerable to p. 213the inward burning charitie which she bare him. Which noble affection of hers, towards her diuine Redeemer, no question, was most acceptable vntounto him, as by his ovvne vvord is most manifest: for he said, That many sinnes vvere forgiuen her, because she loued much. But M. Perkins saith, that her louelove vvas no cause that moued Christ to pardon her, but onelyonly a signe of pardon giuen before: vvhichwhich is so contrary to the text, that a man not past all shame, vvould blush once to affirme it.

speaker A. W. In stead of answering your long discourse, grounded vponupon meere coniectures, for the most part, which for the womans sake I will not examine; let me put you in minde, that if all this you report of her were true, she was iustified before these actions; which could not proceede but from a great measure of grace; especially such an inward burning charitie, as is not easily to be found in many a one that hath been iustified a long time.

speaker A. W. First Christ saith expresly, that it vvas the cause of the pardon: Because D. B. P. He proueth that many sins vvere forgiuen her, he doth not shevv vvhy they vvere forgiuen.she had loued much.

speaker D. B. P. Master Perkins hath answered you, that our Sauiour saith not so, and hath prooued his answere by the like place of tt1. Ioh. 3. 14.1 John 3:14S. Iohn, where uuforeign.the same word is vsed, and no cause propounded, but a signe onelyonly. Would you not hauehave taken away this answer, if you had could? But the text it self cleeres the matter: first by xxLuc. 7. 41, 42 Vers. 43. Vers. 44. Vers. 47.Luke 7:41Luke 7:42the parable propounded, with Simons answer, and our Sauiours approbation: then by the application of it: lastly, by the general doctrine gathered out of it; to whom a little is forgiuen, he doth louelove a little. To this purpose yyBasil. de baptismo.Basil saith, That he that owes much, hath much forgiuen him, that he may louelove much more.

Secondly, that her louelove vvent before, is as plainelie declered, both by mention of the time past: Because she hath loued, and by the … dence of her fact of vvashing, wiping and anoynting his feete: for …h… vvhichwhich saith our Sauiour, then already performed: Many si… are forgiuen her. So that here can be no impediment of beleeuing the Catholike Doctrine, so clearely deliuered by the holy Ghost, vnlesse one vvill bee so blindly ledde by our nevv Masters, that he vvill beleeue no vvords of Christ, be they neuer so plaine, othervvise then it please the Ministers to expound them. And this much of the first of those reasons which M. Perkins said vvere of no moment.

speaker A. W. The mention of the time past is too weake a reason, to Vers. 47.ouerthrow so certaine proofe, out of the whole course of p. 214the text: especially since that notable conclusion is deliuered immediatly vponupon the former words, in the present time; to whom a little is forgiuen, zzforeign.he doth louelove a little. Neither doth our Sauiour tie the pardon of her sinnes to that present time, but then giueth her knowledge of that which was done before, saying first to Simon: Many sinnes are forgiuen her: and then to her selfe, Thy sinnes are forgiuen thee.

speaker W. P. Reason II. Gal. 5. 6. Neither circumcision, nor vncircumcision auaileth any thing, but faith that worketh by louelove. Hence they gather, that faith doth iustifie together with louelove. Ans. The propertie of true faith is, to apprehend and receiue something vntounto it selfe: and louelove, that goes alwaies with faith, as a fruite and an vnseparable companion thereof, is of an other nature. For it doth not receiue in, but as it were giuegive out it selfe in all the duties of the first and second table towards God and man: and this thing faith by it selfe cannot doe: and therefore Paul saith, that faith worketh by louelove. The hand hath a property to reach out it selfe, to lay hold of any thing, and to receiue a gift: but the hand hath no propertie to cut a peece of wood of it selfe without saw or knife, or some like instrument: and yet by helpe of them, it can either deuide or cut. Euen so it is the nature of faith, to goe out of it selfe and to receiue Christ into the heart: as for the duties of the first and second table, faith cannot of it selfe bring them forth; no more then the hand can deuide or cut: yet ioyne louelove to faith, and then can it practise duties commanded concerning God and man. And this I take to be the meaning of this text, which speaketh not of iustification by faith, but onelyonly of the practise of common duties, which faith putteth in execution by the helpe of louelove.

p. 215speaker D. B. P. Reply. That charity hath the chiefest part, and that faith is rather the instrument and hand ma…id of charity. My proofe shall be out of the very text alleadged, vvhere life and motion is giuen to faith by charity, as the Greeke vvord Euergoumene being passiue, doth plainely shevv, that faith is moued, led, and guided by charity.

speaker A. W. aaGal. 5. 6. foreign.Gal 5:6The Greek word is not of the passiue, but of the middle voyce; as it is in many other places of Scriptures: bbRom. 7. 5. foreign.Rom 7:5The affections of the flesh did worke in our members, operabantur, in your own translation. cc2 Cor. 4. 12. foreign.2 Cor 4:12Death workes in vsus, but life in you operatur: ddEphes. 3. 20. foreign.Eph 3:20According to the power that worketh in vsus operatur: eeCol. 1. 29. foreign.Col 1:29According to his working, which he worketh in me; quam operatur in me. And in this very place operatur, which cannot be taken passiuely, as eueryevery Grammar scholler knoweth. In the Interlinear, faith, which is ffEffi…ax.effectuall. Pagnin, ggAgens.working by louelove. Faith (saith hhTheophyl ad Gal 5. 6.Gal 5:6Theophylact on that place) workes by louelove; that is (saith he) ought alwaies iiViuax & efficax commonstrari.to be shewed to be aliue, and effectuall by louelove to Christ. And a little after, Learne therefore, that faith worketh by charitie, that is (saith he) is shewed to be aliue. **Lombard. Thomas. Caietan. Catharin. D. B. P. The place is of vvorkes not of charity.The best of your owne writers expound it, as we doe.

speaker A. W. Which S. Iames doth demonstrate most manifest, saying that. Euen as the body is dead without the soule, so is faith vvithout charity: Making charitie to be the life, and as it vvere the soule of faith. Novv no man is ignorant, but it is the soule that vseth the body, as an instrument, euen so then it is charity, that vseth saith as her instrument and inferiour, and not contrarivvise.

First the word, kkIam. 2. 26. foreign.Jas 2:26in that place, doth not signifie the soule, but breath, as Caietan saith. Secondly, the Apostle saith not, without charitie, as you doe, but llSine operibuswithout workes: which cannot be taken for the life of faith, but are onelyonly effects of it. Thirdly, for the meaning of the place, let vsus here your owne Cardinall Caietan speake. By the name of mmSpiritus.spirit (saith Caietan) he vnderstands not the soule, but the breath. And he fitly compareth workes to breath: for as the body of a liuing creature, nnSinon spirat.if it breathe not, is dead: so faith, ooSinon parit opus.if it bring foorth no workes, is dead: for breathing is an effect of a liue bodie, and likewise working is the proper effect of a liuing faith: whereby it appeareth (saith he) in what sense ppIam. 2. 17. 20Jas 2:17Jas 2:20the Apostle said aboue, that faith without workes was dead: not because hee thought that works were the forme of faith, but because he thought that works p. 216qqConcomitantia fidem.accompany faith, as the breath accompanieth the life of the bodie. You see both his iudgement and his reason, which is confirmed by that the rrIam. 2. 17.Jas 2:17Apostle said before: Faith, if it hauehave not workes, is dead. So that the meaning is, faith without workes, that is, faith that hath not workes, is dead.

speaker D. B. P. Which S. Paul confirmeth at large in the vvhole Chapter, prouing charitie to be a more excellent gift then faith, or any other, concluding vvith these vvords. Novv there remaineth faith, hope, and charity, these three, but the greater of these is charitie. Whereupon S. Augustine resolueth 1. Cor. 13.1 Cor 13thus. Nothing but charity maketh faith it selfe auaileable, for faith (saith he) may be vvithout charity, but it cannot be auailable vvithout it: Lib. de Trinit. cap. 18.So that first you see that charitie is the mouer, and commaunder, and faith, as her instrument, and handmaid.

speaker A. W. The ss1. Cor. 13. 1. 2.1 Cor 13:11 Cor 13:2Apostle speaketh not of that faith, by which wee beleeue in God to iustification, but of that by which miracles are wrought. Besides it doth not follow, that louelove vseth faith as an instrument to iustifie vsus, because in some respect it is superiour; namely in the present vse, for the good of our brethren: to which the Apostles exhortation tends, as it …y appeare by his discourse, both in that chapter, and in the 12. going before, and the 14. that followeth.

Austin, bringing the Apostles words, speaketh of the same faith that hee meant: which may be indeed without charitie, and cannot rise to the height of a iustifying faith, but must needs be accompanied by charitie, without which it is dead.

speaker D. B. P. Now that in the worke of iustification, it hath the chiefe place, may be thus proued, I demaund whether that worke of iustification by faith A senselesse question.be done, for the louelove of God, and to his honour or no? If not, as it is void of charity; so it is a wicked and sinfull act, no iustification, but infection, our owne interest being the principall end of it: now if it comprehend and conclude Gods glory, and seruice in it, that is, if they apply Christs righteousnes to them, to glorifie God thereby, then hath charity the principall part therin: for the directing of all, to the honor and glory of God, is the proper office and action of charity.

speaker A. W. There is neither reason in your question, nor strength in your argument: the worke of iustification, by faith is Gods action iustifying a sinner, that beleeueth in Iesus Christ. What sense then is there in this question? I demaund whether that work of iustificatiō by faith, be done for the louelove of God, and p. 217to his honour, or no. That which followeth, in respect of God, is blasphemous, at least absurd: That the worke of iustification is a wicked act. To your reason: It is no wicked act to beleeue in God for iustification by Christ, though in the particular act of beleeuing, we thinke not vponupon the glorifying of God, but onelyonly respect our owne saluation. For to beleeue in Christ is no act enioyned by the law of nature, or of Moses, whereby we should iustifie our selues; but an extraordinarie matter appointed by God, who respects nothing in it, on our parts, but that wee beleeue. Not as if we might therefore neglect the glorie of God, but that we may afterward giuegive so much the more glorie to him, the lesse cause there was he should pardon vsus, there being such a defect against our generall dutie in that act of beleeuing. Further, if it were true that we desired to glorifie God by beleeuing in Christ, and that that desire proceeded from louelove; yet had not louelove either the principall, or any part in procuring our iustification. Because God doth not iustifie vsus, for seeking to glorifie him by beleefe, which is simply a worke of the law, but onelyonly accepteth ttIoh. 6. 29.John 6:29our beleeuing for working; and, as uuRom. 4. 5.Rom 4:5the Apostle speaketh, counts faith to vsus for righteousnes.

speaker A. W. All this reason that charity both concurreth to iustification, and that D. B. P. Serm. 22. de verbis Apostol.as principall, S. Augustine confirmeth in these words: The house of God, (that is, a righteous and godly soule,) hath for his foundation faith, hope is the vvalles of it; but charitie is the roofe and perfection of it.

Austin speaketh not of iustification onelyonly, but of the whole building of Gods house in the soule of man; which (xxAug. de verbis Apostoli Ser. 20. saith he) is built with singing, founded with beleeuing, set vp with hoping, perfected with louing. The end of our election, iustification, and sanctification, is holinesse, without which a man is no true Christian; but iustification is not the building of the soule.

speaker W. P. Reason. III. Faith is neuer alone, therfore it doth not iustifie alone. Answ. The reason is naught, and they might as well dispute thus. The eie is neuer alone from the heade, and therfore it seeth not alone: p. 218which is absurd. And though in regard of substance the eye be neuer alone, yet in regard of seeing, it is alone: and so though faith subsist not without louelove and hope and other graces of God, yet in regard of the act of iustification it is alone without them all.

speaker A. W. The third of these trifling reasons, is peruersly propounded by D. B. P. You hauehave suited them with ansvveres accordingly.M. Perkins thus. Faith is neuer alone, therefore it dothnot iustifie alone: That this argument is fondly framed, appeareth plainly in that, that Catholikes doe not deny, but affirme that faith may be without charity, as it is in all sinfull Catholikes.

The argument is framed vponupon our opinion: who maintaine, that a iustifying faith is neuer without hope, and charitie. Hence it may seeme to follow, that it doth not iustifie alone: but because you disclaime this reason, I will let it passe.

speaker D. B. P. We then forme the reason thus. If faith alone be the whole cause of iustification, then if both, hope and charity were remoued from faith (at least by thought, and in conceipt,) faith would neuerthelesse iustifie. But faith considered without hope, and charity will not iustifie: ergo, it is not the whole cause of iustification. The first proposition cannot be denied of them, who know the nature and propriety of causes, for the entire and totall cause of any thing, being (as the Philosophers say) in act, the effect must needs follow, and very sence teacheth the simple, that if any thing be set to worke, and if it doe not act that, which it is set too, then there wanted some thing requisite. And consequently that vvas not the whole cause of that worke.

speaker A. W. I denie the consequence of your proposition. For though saith alone be the whole cause of iustification; yet not eueryevery faith, but such an one as is accompanied with hope and charitie. To your proofe I answere, that such a faith is neither the whole, nor any cause of iustification; and so though that be (as you say) in act, yet no such effect will follow.

speaker D. B. P. Now to the second proposition. But their imagined faith cannot applie to themselues, Christs righteousnes vvithout the preseace of hope and charitie. This assumption is a great deale scanter then the former And before ansvvered.For else he might be iustified without any hope of heauen, and without any louelove towards God, and estimation of his honor, which are things most absurd in themselues: but yet very well fitting the Protestants iustification, which is nothing els but the plaine vice of presumption, as hath been before declared: Yet to auoid this inconuenience which is so great, p. 219M. Perkins graunteth that both, hope and charity must needs be present at the iustification, but doe nothing in it, but faith doth all, as the head is present to the eie, when it seeth, yet it is the eie alone that seeth. Here is a worthy peece of Philosophie, that the eie alone doth see, wheras in truth it is but the instrument of seeing, the soule being the principall cause of sight, as it is of all other actions, of life, sence, and reason: and it is not to purpose here, where we require the prefence of the whole cause, and not only of th… instrumentall cause.

speaker A. W. To the assumption I answere: Faith, considered without any act of hope or charitie to iustification, doth iustifie: but faith that is without these, doth not iustifie. To your proofe I say further, y^t to our iustification God accounteth for righteousnes, neither our hope of heauen, nor our louelove towards himselfe, nor our estimation of his honour, but yyRom. 4. 3. 5.Rom 4:3Rom 4:5onelyonly our beleeuing in Iesus Christ. The similitude is true, and fit. True, because the eye doth see, though as an instrument fitted to that office by God: and thus Philosophers, Poets, Orators, and all kinde of people doe speake. He that would be more curious than wise, might finde fault with you also, and say; that the act of seeing also is mans, and the soule the instrustrument whereby he doth see; as the hand is the instrument with which he reacheth.

The fitnes of the similitude appeareth thus; It is man that beleeueth, as it is man that seeth. The generall instrument (as I may speake) for both these actions is the soule, though by diuers faculties; the particular for sight is the eye, for beleeuing, faith, outwardly there is none. The eye seuered from the head seeth not; and yet it is the eye that seeth, and not the head: so saith, that is without hope and charitie, iustifieth not; and yet hope and charitie doth not iustifie. You answere that it is not to purpose; because wee require the presence of the whole cause, and not onelyonly of the instrumentall. But you deceiue your selfe: for the question is not of the whole cause, or principall efficient, which is God, (for zzRom. 8. 33.Rom 8:33it is he onelyonly that iustifieth) but of the instrument, if wee may so call it. To speake plainly, the matter is (as I hauehave often said) what it is that God respects in vsus to our iustification. We say it is onelyonly our beleeuing in Christ: p. 220you say it is our beleeuing, louing, and hoping; because we teach, that together with faith, by which (on our part) we are iustified, we receiue hope, charitie, and other graces of sanctification, which are all present in the heart, when it beleeueth to iustification, but are no way any causes of it.

speaker D. B. P. And to returne your similitude vponupon yourselfe, as the eie cannot see without the head, because it receiueth influence from it, before it can see, so cannot faith iustifie without charity, because it necessarily receiueth spirit of life from it, before it can do any thing acceptable in Gods sight.

speaker A. W. I denie your similitude, as faultie in the reddition or latter part of it. For faith receiueth no influence from any other vertue, whereby it hath life to worke acceptably in Gods sight: but the acceptablenes of faith proceedes from the meere acceptation of God, aaRom. 4. 3. 5.Rom 4:3Rom 4:5counting it for righteousnes. And whereas wee say that such a faith onelyonly iustifieth, as hath hope and louelove for companions, it is not our meaning that these make saith acceptable, but that hee which beleeueth, and hath not these vertues, idly presumes of faith, when he hath it not; because the spirit of God, together with true faith, powreth these graces also into our soules. But of this whole point of iustification, I shall one day (if it please God) write more distinctly and fully.

speaker W. P. Reason IV. If faith alone doe iustifie, then wee are saued by faith alone: but we are not saued by faith alone: and therfore not iustified by faith alone. Answ. The proposition is false: for more things are requisit to the maine ende, then to the subordinate meanes.

speaker D. B. P. The fourth reason, if faith alone doe iustifie, then faith alone vvill saue, but it will not saue, ergo. M. Perkins first denieth the proposition, and saith, That it may iustifie, and yet not saue: because more is required to saluation, then to iustification. Which is false, for put the case that an Innocent babe dye shortly after his baptisme wherein he was iustified, shall he not be saued for want of any thing? I hope you will say yes: euen so any man that is iustified, if he depart in that state, no man makes doubt of his saluation, therefore this first shift was very friuolous.

speaker A. W. It had been the part of a scholler to hauehave refuted his reason, as well as to condemne his answere. But indeede p. 221the reason is sound; that iustification, being but the subordinate meanes to the maine end, saluation, more is required to this, than to that: not that any man can faile of saluation, bbRom. 8. 30.Rom 8:30which hath attained to iustification, but because God hath appointed to make supplie of other graces, that we may come by degrees to glorification. Your reason is nothing worth. For the comparison of equalitie and likenes, is insufficient. For though infants need no more to saluation; yet men of discretion doe. I appeale to your owne doctrine: Doe not you teach, that good workes are necessarie to saluation? and yet you grant, that infants may be saued without them; yea and men of yeres too, if they hauehave no time to doe them, after their first iustification. Therefore more may bee required to saluation than to iustification, though infants want nothing after they are once iustified: yea infants are iustified without faith, as many as are iustified.

speaker W. P. And the assumption is false: for we are saued by faith alone, if wee speake of faith as it is an instrument apprehending Christ for our saluation.

speaker D. B. P. Which M. Perkins perceiuing, flies to a second; that for faith alone we shall also be saued, and that good workes shall not be regarded at the day of our iudgement. Then must those words of the holy Ghost M. Perk. hath not a vvord of not regarding vvorkes.so often repeated in the Scriptures be razed out of the text. God at that time vvill render vntounto eueryevery man, according to his workes. But of this more amply in the question of merits.

speaker A. W. His second answere is, that the assumption is false; vponupon this distinction, that by sauing, wee vnderstand being brought into the state of saluation. For that is performed, on our part, by beleeuing onelyonly. Now in this case wee are said to bee saued, because whosoeuer is once iustified by saith, shall certainly hauehave other things ministred vntounto him, by which God hath appointed to bring him to saluation. It is your slander, not Master Perkins error, that good works shall not be regarded at the day of our iudgement.

speaker W. P. Reason V. We are saued by hope, therefore not by faith alone. Answ. We are saued by hope, not because p. 222it is any cause of our saluation. Pauls meaning is onelyonly this: that wee hauehave not saluation as yet in possession, but waite patiently for it, in time to come to be possessed of vsus, expecting the time of our ful deliuerance: that is all that can iustly be gathered hence.

speaker D. B. P. There be many other vertues, vntounto which iustification and saluation are ascribed in Gods word: therefore faith alone sufficeth not. The Antecedent is proued, first offeare it is said. He that is vvithout feare, cannot be iustified. VVe are saued by hope. Vnlesse you doe psnance, you shall Ecclesias. 1. Rom. 8. Luk. 13. 1. Ioan. 3.Rom 8Luke 131 John 3all in like sort perish. VVe are translated from death to life, (that is iustified) because vve louelove the brethren. Againe of baptisme. Vnlesse you be borne againe of vvater, and the holy Ghost, you cannot enter into the Kingdome of heauen: Lastly we must hauehave a resolute purpose to amend our evil liues. For vve are buried together with Christ by baptisme into death, that as Christ is risen againe from the dead, &c. S… vve may also vvalke in nevvnes of Rom. 6.Rom 6life.

speaker A. W. Master Perkins answered as much as hee propounded: that which you hauehave brought I will examine, and, I trust, satisfie. ccEcclesiastic. 1. 28.He that is without feare, cannot be iustified. It is a strange course of prouing, to bring that against vsus for scripture, which you know wee denie to be scripture, and that with the consent of the ancient writers, and your owne of late. ddInterlin. Bibl.Arias Montanus, and they that ioyned with him, hauehave left all the Apocryphall out of the Interlinear Bible. The Greeke, which is the originall, is farre otherwise, eeforeign, iracundus.An angrie man: and so it is translated in ffBibl. Reg. Hispan.the great Bible, set out by Arias Montanus; and before that, by ggPa…nin.Pagnin, who also interpreteth it, shall not be iustified, hhNon poterit censeri iustus.cannot be thought iust, referring it to mans iudgement, rather than to Gods. iiVatablus.Vatablus also so translateth it, and addes in the margin, that some copies reade kkforeign.vniust anger: and for your being iustified, he translateth (as Pagnin doth) cannot be counted iust. Besides I denie the consequence; he that is without feare cannot be iustified: therefore iustification is ascribed in Gods word to some other vertue, and not to faith onelyonly. For though a man that is without feare cannot be iustified, yet he is not iustified in respect of his feare.

To omit the absurditie of the translation, llLuk. 13. 3. foreign.Luke 13:3doe penance, p. 223for repent; who makes any doubt that they shall perish, that repent not? What will you conclude thence? Therefore repentance iustifieth, and not faith onelyonly? I denie your consequence, see the reason in the former section.

The mm1. Ioh 3. 14.1 John 3:14Apostle makes not the louelove of our brethren the cause, but the proofe of our iustification; as it is apparant by his words: We know we are translated from death to life, because we louelove the brethren: he that loueth not his brother, abideth in death. We are not translated by reason of our louing: for indeed we must be translated before we can louelove them; but we know by louing them that we are translated. And that is the scope of the Apostle: In this are the children Vers. 10, …of God knowne, and the children of the diuell: whosoeuer doth not righteousnes is not of God, neither he that loueth not his brother: Let vsus not louelove in word, nor in tongue, but indeed and in Vers. 18. 19truth. For thereby wee know that we are of the truth, and shall before him assure our hearts.

First, you take that as granted which is full of doubt, that our Sauiour Christ speaketh nnIoh. 3. 5.John 3:5in that place of baptisme. Secondly (admitting that) I denie absolute necessitie of baptisme, as well as of the other Sacrament: for which, in your iudgement, those words are as strong, ooIoh. 6. 5….John 6:5Except you eate the flesh of the Sonne of man, and drinke his blood, ye hauehave no life in you. Thirdly, I say we are iustified by baptisme, ppRom. 4. 10. 1…Rom 4:10Rom 4:1as Abraham was by Circumcision. Fourthly, I denie the consequence here also: None can enter into heauen, except they be borne againe of water and the holy Ghost. Therefore not onelyonly faith, but also some other vertues are respected by God in our iustification.

The end of baptisme is our sanctification, by dying to sinne, and liuing to righteousnes: therefore iustification and saluation are ascribed to other vertues, beside faith. I denie the consequence. For qqRom. 6. 4, 5.Rom 6:4Rom 6:5though we must hauehave a resolute purpose to amend our liues; yet God doth not iustifie vsus, in regard that we hauehave such a purpose, but only in respect of our beleeuing; neither, to speake truly, doth this purpose goe before iustification, but follow it.

p. 224speaker D. B. P. To all these and many such like places of holy Scripture, it pleased M. Perkins to make answere in that one. You are saued by hope: to wit; Rom. 8. Hee ansvvered all he propounded.Rom 8that Paules meaning is only, that we hauehave not as yet saluation in possession, but must waire patiently for it, vntill the time of our full deliuerance, this is all. Now whether that patient expectation, which is not hope, but issueth out of hope, of eternal saluation, or hope it selfe be any cause of saluation, he saith neither yea nor nay, and leaues you to think as it seemeth best vntounto your selfe. S. Paul then affirming it to be a cause of saluation, it is best to beleeue him: and so neither to exclude hope or charitie, or any of the foresaid vertues, from the worke of iustification, hauing so good warrant as the word of God, for the confirmation of it.

speaker A. W. rrRom. 8. 24.Rom 8:24S. Paul doth not affirme, that it is any cause of saluation, but onelyonly saith (as Master Perkins hath truly answered) that we must come to the possession of saluation, by continuing our hope of it with patience. To which purpose ssHeb. 10. 36.Heb 10:36the Apostle saith, that we had need of patience, that after wee hauehave done the will of God, we may receiue the promise. Neither is the question of saluation, but of iustification: so that here the consequence may iustly be denied, we are saued by hope, therfore we are not iustified by faith onelyonly. For more is required to saluation, than to iustification.

speaker D. B. P. To these authorities and reasons, taken out of the holy Scriptures, let vsus ioyne here some testimonies of the auncient Church, reseruing the rest vntounto that place, wherein M. Perkins citeth some for him. The most auncient and most valiant Martyr S. Ignatius, of our iustification writeth thus. The beginning of life is faith, but the end of it is charity, but both Epist. ad Philip.vnited and ioyned together, doe make the man of God perfect.

speaker A. W. There is no such word in that ttIgnatius ad Philip.Epistle to the Philippians; and if there were, the matter were not great. Such an author, as he sheweth himselfe to be, that writ those epistles in Ignatius name, is an vnfit iudge in controuersies of Diuinitie. But for the sentence it selfe, if it bee any where to bee found, it may well be answered, that sanctification is required to the perfection of a Christian, and not onelyonly iustification: and this is all that is here affirmed. What proofe is there in this, that faith onelyonly doth not iustifie?

speaker A. W. Clement Patriarch of Alexandria saith. Faith goeth before, but feare doth build, and charity bringeth to perfection.D. B. P. Libr. 2. strom.

uuClemens Stromat. lib. 2.Clement speaketh not either of iustification, or of iustifying faith; but (as the former author) describeth some of p. 225the meanes, and, as it were, the parts of Christian sanctification.

speaker D. B. P. Saint Iohn Chrysostom, Patriarch of Constantinople hath these words: Hom. 70. in Math.Least the faithfull should trust that by faith alone they might be saued, he disputeth of the punishment of euill men, and so doth he both exhort the Jnfidels to faith, and the faithfull to liue vvell.

speaker A. W. xxChrysost. in Math. hom. 70.Chrysostome speakes of that faith, whereby we giuegive assent to the truth of the Gospell, not of that whereby we liue in Christ. Neither intreateth he of iustification, but of saluation. Further, hee reiecteth such a faith as hath not good workes: and so doe we.

speaker D. B. P. S. Augustine cryeth out as it were to our Protestants, and saith: Heare Lib. 3. hypognost.O foolish Heretike, and enemy to the true faith. Good workes, vvhichwhich (that they may be done, are by grace prepared, and not of the merits of free-will) vve condemne not: because by them, or such like, men of God hauehave been iustified, are iustified, and shall be iustified.

speaker A. W. Many doubt, and some, euen of your owne side, denie that booke to be yyHypognost. lib. 3.Austins. But for the sentence alleaged by you, it cannot be to the purpose; because our question is now onelyonly of the first iustification, as you speake; to which the workes of grace, that follow afterward, and of which Austin professedly speaketh in that place, cannot belong. Beside, there is no doubt but he speaketh as S. Iames doth, saying, that zzIam. 2. 21.Jas 2:21Abraham was iustified by workes: that is, approued and acknowledged for iust, both by God and man: as a man is knowne to be aliue by his breathing.

speaker A. W. And, Novv let vsus see that vvhichwhich is to be shaken out of the harts of the D. B. P. De fide & oper. c. 14.faithfull: Least by euill securitie they lose their saluation, if they shall thinke faith alone, to be sufficient to obtaine it.

The words immediatly following after those you hauehave set downe, and being a part of the sentence, make it manifest, that aaAug. de fide & oper. cap. 14Austin speakes of a dead faith, which neglecteth good workes. If they shall thinke (saith he) faith alone to be sufficient to obtaine it, but shall neglect to liue well, and hold on the way of God by good workes. This (as hee professeth bbAugust. de doctr. Christ. cap. 13.otherwhere) he knew to be the course of some, who thought that faith, which (saith he) they faine they hauehave, should auaile them before God, without good workes; and being deceiued with this kinde of error, commit hainous sinnes without feare, while they p. 226beleeue that God is a reuenger of no sinne, but ccPersidiae.infidelitie. And these were the Gnostickes, against whom such speeches are intended.

speaker W. P. Now the doctrine which wee teach on the contrarie is, That a sinner is iustified before God by faith: yea, by faith alone. The meaning is, that nothing within man, and nothing that man can doe, either by nature or by grace concurreth to the act of iustistcation before God, as any cause thereof, either efficient, materiall, formall, or finall, but faith alone. All other gifts and graces, as hope, louelove, the feare of God, are necessarie to saluation, as signes thereof, and consequents of faith. Nothing in man concurres as any cause to this worke, but faith alone. And faith itselfe is no principall, but onelyonly an instrumental cause whereby wee receiue, apprehend, and apply Christ and his righteousnesse for our iustification.

speaker D. B. P. Now the doctrine which M. Perkins teacheth, is cleane contrary. For (saith he) A sinner is iustified by faith alone, that is, nothing that man can doe by nature or grace, concurreth thereto as any kind of cause, but faith alone. Farther he saith, That faith it selfe is no principall, but rather an instrumentall cause, vvhereby vve apprehend and applie Christ and his righteousnes for our iustification. So that in fine, we hauehave that faith so much by them magnified, and called the only and whole cause of our iustification, is in the end become no true cause at all, but a bare condition, It is no vvhere so called by vsus.without which we cannot be iustified.

speaker A. W. The doctrine Master Perkins teacheth, is not contrarie, but the very same. For he holds that no man can be saued, who either neglecteth, or endeuoureth not to bring foorth good workes: though he allow these no place, as causes of a mans iustification.

At the last, you vnderstand, that wee make not faith the principall, much lesse the whole cause of our iustification. To speake properly, wee make it no true cause at all; but onelyonly, as you say, a condition, required by God on our part; which hee accepteth in stead of fulfilling the lawe, and p. 227thereupon forgiueth vsus our sinnes, for Christs sake.

speaker A. W. If it be an instrumental cause, let him then declare what is the principall D. B. P. Conditio sine qua non. Neither of them.cause, whose instrument faith is; and choose vvhether he had liefer to hauehave charity, or the soule of man vvithout any helpe of grace.

Your disiunction is naught. For neither charitie, nor the soule, are the principall efficients, but man himselfe; not without any helpe of grace, but by such a speciall grace, as certainly produceth that effect in vsus, to our iustification.

speaker W. P. Reason I. Ioh. 3. 14. 15. As Moses lift vp the serpent in the wildernesse, so must the sonne of man be lift vp: that whosoeuer beleeueth in him shall not perish but hauehave eternall life. In these words Christ makes a comparison on this manner: when any one of the Israelites were stung to death by fierie serpents: his cure was not by any physicke surgery, but only by the casting of his eie vp to the brasen-serpent, which Moses had erected by Gods commandement: euen so in the cure of our soules, when wee are stung to death by sinne, there is nothing required within vsus for our recouerie, but onelyonly that we cast vp and fixe the eie of our faith on Christ and his righteousnesse.

speaker D. B. P. But to come to his reasons. The first is taken out of these vvords. As Ioh. 3.John 3Moses lift vp the serpent in the desert, so must the Sonne of man be lift vp, that whosoeuer beleeueth in him, shall not perish, but hauehave life euerlasting. True, if he liue accordingly, and as his faith teacheth him: but what is this to iustification by only faith? Mary M. Perkins drawes it in after this fashion. As nothing was required of them who were stung by serpents, but that they should looke vponupon the brasen serpent: So nothing is required of a sinner, to deliuer him from sinne, but that he cast his eyes of faith vponupon Christs righteousnes, and applie that to himselfe in particular. But this application of the similitude is only mans foolish inuention without any ground in the text. Similitudes be not in all points alike, neither must be streatched beyond the very point wherein the similitude lieth, which in this matter is, that like as the Israelites in the Wildernesse stung with serpents, were cured by looking vponupon the brasen serpent: so men infected with sinne, hauehave no other remedie, then to embrace the faith of Christ Iesus: All this we confesse, but to say that nothing else is necessary, that is quite besides the text, and as easily reiected by vsus, as it is by him obtruded without any authority, or probability.

p. 228speaker A. W. If wee precisely vrge the similitude, the latter part of the reddition is no part of the comparison: for there is nothing in the proposition, to which it answereth. But our Sauiour addes the end of lifting vp himselfe, to stirre vsus vp (as it may seeme) to a more thorough consideration of the agreement betwixt health by the Serpent, and saluation by him. And surely it is not without reason to make a likenes in the deliuerance, as well as in other points, that all men might vnderstand by our Sauiours speech, how they should become partakers of that benefit.

speaker W. P. Reason II. The exclusiue formes of speech vsed in scripture prooue thus much. We are iustified freely, not of the law, not by the law, without the law, without workes, not of workes, not according to works, not of vsus, not by the workes of the law, but by faith. Gal. 2. 16. All boasting excluded, onelyonly beleeue. Luk. 8. 50. These distinctions, whereby workes and the lawe are excluded in the worke of iustification, doe include thus much: that faith alone doth iustifie.

speaker D. B. P. It doth not so: for these exclusiue speeches do not exclude feare, hope and charity, more then they exclude faith it self. Which may be called a worke of the law, as well as any other vertue, being as much required by the law as any other.

speaker A. W. If they doe not more exclude feare, hope and charitie, than faith, it must be shewed that they are directly, or by necessarie consequence required, in opposition to the workes of the law. For that is very manifest of faith, in diuers places. ddRom. 3. 28.Rom 3:28By faith without the works of the law. eeGal. 2. 16.Gal 2:16Not by the works of the law, but by the faith of Iesus Christ. ffEphes. 2. 8.Eph 2:8By the faith of Christ, and not by the workes of the law. ggVers. 9.Through faith, not of workes. But this can neuer be shewed of them.

By reason of the opposition, I speake of, faith cannot bee taken for a worke of the law: neither is it any worke, required by the law, to beleeue in Christ for iustification; because the law saith, hhLeuit. 18. 5. Rom. 10. 5.Lev 18:5Rom 10:5Doe this, and thou shalt be saued: namely, as an hired seruant. But the Gospell saith, ⁱ Beleeue, and thou p. 229shalt hauehave thy sinnes forgiuen thee by iustification. Now the law commands no sute for pardon, but calles for either obedience, or damnation. Hope indeede (as I shewed before) differs little from faith, but depends vponupon it: feare and louelove are proper duties of the law, and so alwaies performed.

speaker D. B. P. But S. Paules meaning in those places is, to exclude all such workes, as either Iew or Gentile did, or could bragge of, as done of themselues, and so thought that by them, they deserued to be made Christians. For A n… of in…cation.he truely saith, that all were concluded in sinne, and needed the grace of God, which they were to receiue of his free mercy, through the merits of Christ, and not of any desert of their owne: And that to obtaine this grace through Christ, it was not needfull, nay rather hurtfull to obserue the ceremonies of Moses law, as Circumcision, the obseruation of any of their feasts, or fastes, nor any such like worke of the law, which the lews reputed so necessary. Again, that all morall works of the Gentiles could not deserue this grace, which works not proceeding from charity, were nothing worth in Gods sight. And so all workes, both of Iewe and Gentile, are excluded from being any meritorious cause of iustification, Boasting is not excluded by Popish iustification.and consequently, all their boasting of their owne forces, their first iustification being freely bestowed vponupon them.

speaker A. W. S. Paul speaketh not of deseruing to be made Christians, but of attaining to saluation: as it is apparant by his disputation in the Epistle to the Romanes. kkRom. 3. 19.Rom 3:19By the workes of the law no man liuing shall be iustified. What is iustified? shall be made a Christian, after your interpretation. So afterward, llRom. 3. 28.Rom 3:28a man is iustified, that is made a Christian, by faith, and not by the workes of the law. So hauehave we a new interpretation of iustification by faith. Besides, it would be remembred, that you distinguish betwixt workes of nature, and workes of grace; denying iustification to them, and granting it to these: how will this stand with your answere?

Neither doth the Apostle dispute, how they were to attaine to the grace of Christ, but how they were to receiue pardon, and acceptation to euerlasting life; which he truly ascribeth, on our part, to beleefe in Christ, by which wee obtaine mmRom. 3. 28. Gal. 3. 26.Rom 3:28Gal 3:26both these priuiledges: As for meriting of iustification, there is not a letter of it in any place of the new or old Testament. And though there be no meritorious cause of it in workes, before grace; yet boasting by your doctrine, is p. 230not excluded. For may I not iustly boast, that my selfe, being inlightened by Gods spirit, and hauing a good motion inspired into me, by the power of mine owne free will accepted of the grace of God offered me, and so am iustified? where my cause of boasting is the greater, because many other men, who might hauehave been iustified as well as I, hauehave not imploied their free will so well as I hauehave done, and therfore are damned.

speaker D. B. P. Yet all this notwithstanding, a certainevertuous disposition is required in the Iew and Gentile, wherby his soule is prepared to receiue that great grace of iustification: that say we, is faith, feare, hope, louelove, and repentance, that (say the Protestants) is faith only. Wherefore say we as the excluding of works, and boasting exclude not faith, no more do they exclude the rest, faith being asvvell our vvorke, and a vvorke of the law as any of the rest, and all the rest being of grace, as well as faith, and as farre from boasting of, as faith it selfe.

speaker A. W. There is no vertuous disposition required of the one or the other, in respect whereof he shall be iustified. OnelyOnly the acknowledgment of sinne, and such like, are vsed as meanes by God, to nnAct. 2. 28. & 16. 30.Acts 2:28Acts 16:30bring a sinner to beleeue in Iesus Christ to iustification: yet so, as that neither these dispositions proceed from the free will of man, but from the spirit of God inclining them, that God will iustifie, to these actions, nor any of these, but onelyonly beleeuing is respected of God, on mans part, to his iustification.

speaker D. B. P. Now that out of S. Luke, beleeue only, is nothing to the purpose. For he was bidde beleeue the raysing of his daughter to life, and not that Christs righteousnes was his: and faith alone may be a sufficient disposition to obt…aine a miracle, but not to obtaine iustification, of which the question on y is.

speaker A. W. That place of ooLuk. 8. 50.Luke 8:50Luke sheweth thus much (as also the ordinarie course of the old Testament doth) that the thing God regardeth and requireth of man, to the obtaining of any fauour, is resting vponupon him for that he stands in neede of. Fasting, praying, and such like exercises, are meanes to make a man discerne truly of his owne vnworthines, and so the rather to trust to Gods merciemercy and power: but the thing respected by God is, resting on him, and referring himselfe wholy to his will and pleasure.

p. 231Consider now good Reader, whether of our interpretations agree better, with the circumstances of the text, and the iudgment of the auncient Fathers. The texts see thou in the Testament. Take for a taste, of the Fathers iudgment, S. Augustines exposition of those places of S. Paul, of one of the chiefest of which, thus he speaketh Men not vnderstanding De gra. & lib. arb. cap. 7.that vvhichwhich the Apostle saith, VVe esteeme a man to be iustified vvithout the law, thought him to say, that faith sufficed a man although he liued euill, and had no good workes: which God forbid, that the vessell of election should thinke.

speaker A. W. They that so vnderstand the ppRom. 2….Rom 2Apostle, as the Gnostickes did, vtterly mistake him. We are altogether of qqHypognost. lib 3.S. Austins opinion that faith cannot iustifie him that liues euilly, and hath no good workes. For (as **De side & oper. cap. 14.he truly saith) Though they goe not before iustification, yet they accompanie it: eueryevery iustified man being also sanctified. Neither is the faith, he speaketh of such a faith as we vnderstand, because it workes not by louelove: but such, as the diuell hath, who (saith Austin in the same place) hath not the faith, by which the iust man liues, which workes by louelove, that God may giuegive him life euerlasting, according to his workes.

speaker D. B. P. And againe. Therefore the Apostle saith, that a man is iustified by faith, De predest. sanct. cap. 7.and not of workes, because faith is first giuen, and by it the rest (which are properly called workes, and in which we liue iustly) are by petition obtained.

speaker A. W. In this place, rrAug. de side & oper. cap. 14Austin takes iustification for the whole fitting of a Christian to a holy conuersation; to which, iustification indeede is but a foundation, the building being finished by sanctification.

speaker D. B. P. By which it is manifest, that S. Paul excluding the workes of the law, Not from the conuersation of a Christian, but from his iustification.and the workes done by our owne only forces, doth not meane to exclude good workes, which proceed from the helpe of Gods grace.

He must of necessitie, according to his course of disputing, exclude good workes from that iustification hee there speakes of, but not from the life of a Christian man.

speaker D. B. P. Reason III. Very reason may teach thus much.W. P.

Mans reason is but a blind mystris in matters of faith, and he …hat hath no better an instructor in such high misteries, must needs know little.

speaker A. W. Mans reason is not of it selfe sufficient to determine of truth and falsehood in Diuinitie, but being inlightened by the spirit of God with the knowledge of faith, it may easily p. 232see the diuers vse of that, from other graces and vertues.

speaker W. P. For no gift in man is apt and fitte as a spirituall hand to receiue and apply Christ and his righteousnesse vntounto a sinner, but faith.

speaker D. B. P. But what if that also faile you in this point? then eueryevery man cannot but see how naked you are of all kind of probabilitie. I say then, that reason ….rather teacheth the contrarie. For in common sense, no man apprehendeth and entreth into the possession of any thing, by beleeuing that he hath it. For if a man should beleeue that he is rich, of honour, wise, or vertuous: Doth he thereby become presently such a one? nothing lesse. His faith and perswasion is no fit instrument to applie and draw these things to himselfe, as all the world sees. How then doth reason teach me, that by beleeuing Christs righteousnes to be mine owne, I lay hand on it, and make it mine. Againe Christs righteousnes (according to their owne opinion) is not receiued into vsus at all, but is ours only by Gods imputation, what need we then faith, as a spirituall hand to receiue it? If they say (as M. Perkins doth) that faith is as it were a condition required in vsus, which when God seeth in vsus, he presently imputeth Christs righteousnesse to vsus, and maketh it ours: then will I be bold to say, that any other vertue is as proper as faith, to hauehave Christ applied vntounto vsus: there being no other aptnesse requisite in the condition it selfe, but only the will and ordinance of God: then eueryevery thing that it shall please him to appoint, is alike apt: and so M. Perkins had small reason to say, that faith was the onelyonly apt instrument to applie to vsus Christs righteousnes.

speaker A. W. Reason, perceiuing that the Scripture, ordinarily, ascribeth iustification to beleeuing, and maketh beleeuing in Christ the receiuing of Christ, which is not granted to any other of those vertues; may well conclude, that faith onelyonly is the spirituall hand to take hold of Christ and his righteousnes by, and not feare, louelove, hope, or repentance.

speaker W. P. Indeede louelove, hope, the feare of God, and repentance, hauehave their seuerall vses in men, but none serue for this ende to apprehend Christ and his merits: none of them all hauehave this receiuing propertie: and therefore there is nothing in man, that iustifieth as a cause but faith alone.

speaker D. B. P. Moreouer, true diuine reason teacheth me, that both hope and charitie, Hope more particular then faith is vaine.do much more applie vntounto Christians all Christs merits, and make them ours then faith: For what faith assureth me of in generall, that p. 233hope applieth vntounto me in particular: by faith I beleeue Christ to be the Sauiour of all mankind: by hope I trust to be made partaker of that saluation in him.

speaker A. W. None of these hath that aptnes that is in faith. For the other hauehave more shew of desert in man, but God purposeth to set out his louelove to the soule he saueth. Which can be done by no meanes so well, as when the party to be iustified doth nothing but rest vponupon God, to receiue iustification at his mercifull hands.

Of the difference betwixt faith and hope, I hauehave spoken ss12. Art. part …. Art. 1.otherwhere; now I say only thus much, that to hope without faith is vaine. If I beleeue, I may not hope alone, but be sure I am iustified: if I doe not beleeue, I may be sure of the contrarie.

speaker D. B. P. But charitie doth yet giuegive me a greater confidence of saluation: for by This is to pleade de…e…t, not merciemercy.the rule of true charity, as I dedicate and imploy my life, labours, and all that I hauehave to the seruice of God, so all that God hath is made mine, so farre forth as it can be made mine: according vntounto that sacred law of friendship: Amicorum omnia sunt communia. And therefore in true reason, neither by faith, nor any other vertue, we take such hold on Christs merits, nor hauehave such interest in his inestimable treasures, as by charity.

speaker D. B. P. This were the way indeed to make God debtor to man, and man a more speciall cause of his owne iustification, than God: yea to make man (in ttEx congr…o.equitie at the least) deserue his iustification at Gods hands. But what Prince would bee so dealt withall by a traytor, especially if he meant to manifest the riches of his merciemercy in affoording fauour? Would he, trow you, hauehave his traiterous subiect plead an interest to his louelove, kindnes and bountie, by imploying his life and labours to do him seruice, and so to receiue all benefits from him, uuRom. 5. 10.Rom 5:10as a friend from a friend, by the law of mutuall good will? who seeth not how directly this runnes against the whole course of the new Testament?

speaker A. W. Which S. Augustine vnderstood well, when he made it the modell, D. B. P. De nat. & gra. cap. vlt.and measure of iustification: saying, That Charity beginning, was Justice beginning: Charity encreased, vvas Iustice encreased: great Charity vvas great iustice: and perfect Charity, was perfect iustice.

xxAug. de natur. & grat. cap. vlt.Austin speakes not of iustification, but of walking cheerefully in obedience to Gods commandements, after p. 234we are iustified: which we cannot doe, vnlesse the louelove wee beare to God, make all difficulties that we shall meet with, light and easie to vsus. In this respect charitie beginning, is iustice beginning; because he that hath begun to louelove, hath also begun to walke in the way of righteousnes, making light of all hindrances, by reason of his louelove; and as his louelove groweth, so doth his righteousnes in his whole conuersation.

speaker W. P. Reason IV. The iudgement of the auncient Church. Ambr. on Rom. 4. They are blessed to whom without any labour or worke done iniquities are remitted and sinne couered: no workes or repentance required of them, but onelyonly that they beleeue. And cap. 3. Neither working any thing, nor requiting the like, are they iustified, but by faith alone through the gift of God. And 1. Cor. 1. this is appointed of God that whosoeuer beleeueth in Christ, shall be saued without any worke by faith alone, freely receiuing remission of sinnes.

speaker D. B. P. To these and such like words, I answere. First, that it is very vncertaine, whether these Commentaries be Saint Ambroses.

speaker A. W. You that could so confidently thrust vponupon vsus those Commentaries on the Reuelation for Ambroses, which were neuer heard of, till within these last 80. yeres, should not hauehave made a doubt of these on the Romanes, that hauehave been receiued for his so many hundreds of yeeres. But I will not striue about the matter. Once this is out of doubt, that they are very ancient, and generally held to be yyTrue for doctrine.orthodoxall.

speaker D. B. P. Secondly, that, that Author excludeth not repentance: but only the workes of Moses law, which the Iewes held to be necessary: as circumcision, and such like, see the place, and conferre with it, that which he hath written in the same worke, vponupon the fourth to the Hebrews: where he hath these vvords. Faith is a great thing, and vvithout it, it is not possible to be saued, but faith alone doth not suffice: but it is necessary, that faith worke by charitie, and conuerse worthie of God.

speaker A W. Not repentance? he names it expresly. zzAmbros. ad Rom 4. vers. 7. Nulla ab his requisita poe niten…iae operaRom 4:7No workes, or repentance required of them. But he meanes, not workes of the Ceremoniall law onelyonly. He meanes both Ceremoniall and p. 235Morall. aaAd vers 2.That law which the Gentiles had by nature; which if a man keepe, he shall liue: bbAd vers. 3.Abraham had not whereof to boast, because he was circumcised, or because he abstained from sinne, but because he beleeued: ccAd vers. 4.To him that worketh, that is, to him that is subiect to the law of Moses, or of nature: ddAd vers. 5. Ob…oxius p…cca…is.To him that worketh not, that is, to him that is guiltie of sinne, because he doth not that which the law commaunds. eeAmbros. ad Hebr. cap. 4.Heb 4In that place vponupon the Hebrues, he speaketh not of iustification, as in the other, but of our entring into rest, or heauen; to which no man shall come, that doth not liue holily, beautifying (as he there speaketh) his faith with workes.

speaker W. P. **De verbis Dom. serm. 40August. There is one propitiation for all sinnes, to beleeue in Christ. Hesyc. on Leuit. lib. 1. cap. 2. Grace which is of merciemercy is apprehended by faith alone, and not of workes.

speaker D. B. P. M. Perkins next authoritie is gathered out of S. Augustine. There is De verb. Ap. serm. 40. Leuit. lib. 1. cap. 2.one propitiation for all sinners to beleeue in Christ; True, but where is it, that we need nothing else, but to beleeue?

3. Hesychius saith, Grace vvhichwhich is of mercy, is apprehended by faith alone, and not of vvorkes: that is, vve doe not merit by our vvorks done before grace, any thing at Gods hand, but of his merciemercy receiue both, faith and iustification.

speaker A. W. This testimonie of Austin, and the next of Hesychius, are answered by roate, and not by iudgement. For they are both misquoted; which he must needes hauehave obserued, and then would hauehave reprooued, if he had lookt for them in the places cited. The former I cannot finde, and therefore let it passe without any answere.

If ffHesych in Leuit. lib. 1. cap. 14.this interpretation may goe for currant, I know not what may be refused, as counterfeit. Grace, which is of mercy, is apprehended by faith alone, and not of workes: that is (say you) wee doe not merit by our workes, done before grace, any thing at Gods hand; but of his merciemercy receiue both faith and iustification. Hesychius saith, that grace is apprehended by faith alone: you make him say, that we receiue both faith and iustification of Gods mercy: he speaketh of attaining to grace by faith; you expound him of receiuing faith by p. 236Gods merciemercy. But indeed Hesychius in his owne speech maketh a distinction, affirming of grace, that it is ggPraebetur.giuen vsus (viz. on Gods behalfe) of merciemercy and compassion, and is receiued on our part by faith alone, and not by workes.

**Supra Can…. ferm. 22.Bernard. Whoseeuer is pricked for his sinnes and thirsteth after righteousnesse, let him beleeue in thee, who iustifieth a sinner, and beeing iustified by Faith alone, hee shall hauehave peace with God.

speaker D. B. P. 4. Bernard hath: VVhosoeuer thirsteth after righteousnes: let him beleeue in thee: that being iustified by faith alone, he may hauehave peace with God.Sup. Cant. …e…m. 22.

Ans. By faith alone, he excludeth all other meanes, that either levv, or gentile required, but not charity: Which his very words include, for how can we abhorre sin, and thirst after iustice, vvithout charitie? and in the same worke he declareth plainely that he comprehendeth alwaies charitie, vvhen he speakes of a iustifying faith: saying. A right faith doth not make a man righteous, if it vvorke not by Charitie. And againe: Neither workes vvithout faith, nor faith without vvorkes is sufficient Serm. 24.to make the soule righteous.

speaker A. W. The chiefe thing the Iewes stood vponupon was charitie, which they knew the law especially required, and therefore to leaue that in, was to aduance the righteousnes of the Iewes, at the least in their opinion. We may abhorre sinne for feare of punishment, and thirst for righteoosnes for desire of glorie, without any respect of louelove, but to our selues. In hhBernard. in Cant. ser. 24.those places you bring, he sheweth what faith hee meaneth, euen as we doe, who say that no faith can iustifie, but that which workes by louelove; not in the very act of iustifying, but in the course of our conuersation. Therfore iiBernard. in Cant. ser. 24.in the former place, when he hath said, that being iustified by faith alone, we shall hauehave peace with God, he doth afterward distinguish iustification from sanctification. They therefore that being iustified by faith, kkDesiderant deliberantque …ctari.desire, and resolue to follow after holines, &c. And in the latter he saith, that faith without workes is dead; to seuer louelove from faith, is to kill it. But none of these things prooue, that Bernard gaue the habit, or the act of louelove any place of a cause in our iustification, or any respect with God to our iustification. For then, how could hee hauehave said, by faith onelyonly?

p. 237speaker W. P. Chrysost. on Gal. 3. They said, he which resteth on faith alone, is cursed: but Paul sheweth, that hee is blessed which resteth on faith alone.

speaker D. B. P. He speakes of the Iewes who held Christians accursed, because resting on the faith in Christ would not obserue withall …oses law: the Apostle contrariwise denounceth them accursed, who would ioyne the ceremonies of Moses lavv, vvith Christian religion, and so faith alone, there excludeth Gal. 5.Gal 5only the old lavv, not the vvorkes of charity.

speaker A. W. That llChrysost. ad Gal. 3.Gal 3Chrysostome speaketh of the Morall law, any man may see, that markes how he vrgeth the Apostles reason, to prooue them accursed, who will ioyne the law with faith to iustification: namely, that they are accursed, because they cannot fulfill eueryevery part of the morall law; for of it is that mmDeut. 27. 26.Deut 27:26sentence vttered.

speaker W. P. Basil. de Humil. Let man acknowledge himselfe to want true iustice, and that he is iustified onelyonly by faith in Christ.

speaker D. B. P. So he mangleth pittifully a sentence of S. Basils, saying: Let man acknowledge De humil. Hovv I pray you?himselfe to want true iustice, and that he is iustified only by faith in Christ: If a man knovv himselfe iustified by faith in Christ, hovv can he acknovvledge that he vvants true iustice? His vvords truly repeated are these. Let man acknovvledge that he is vnvvorthy of true iustice: and that his iustification comes not of his desert, but of the meere mercy of God through Christ. So that by saith alone S. Basill treating of humilitie, excludes all merit of our ovvne, but no necessary good disposition, as you may see in his Sermon, de fide, vvhere he proues by many texts of holy Scripture, that charity is as necessary as faith.

speaker A. W. That is (saith Basil) perfect, and full reioycing in Gods sight, when a man is not lifted vp, no not for his owne righteousness, but acknowledgeth himselfe indeed to be destitute of true righteousnes, and to be iustified onelyonly by faith in Christ. nnBasil. in Ascet. de fide. Fides est a…esus indubitatus ad ea…quae a…tur.Basil in that place speaketh of faith, as it is an assent to those things that are taught by the grace of God, requiring workes not to iustification, but in our cariage here to saluation.

speaker W. P. Origen. on. cap. 3. Rom. Wee thinke that a man is iustified by faith without the workes of the law: and he saith that iustification, by faith alone sufficeth, so as a man onelyonly beleeuing may be iustified. And, Therefore it lieth vponupon p. 238vsus—,to search who was iustified by faith without workes. And for an example, I thinke vponupon the theefe who being crucified with Christ cried vntounto him, Lord remember me when thou commest into thy kingdome: and there is no other good worke of his mentioned in the Gospell: but for this alone faith, Iesus saith vntounto him, This night thou shalt be with me in paradise.

speaker D. B. P. Origen excludeth no good disposition in vsus to iustification, but saith, that a man may besaued, vvithout doing ourvvardly any good vvorkes; If he vvant time and place: as the Theefe did, vvho presently vponupon his conuersion vvas put to death, vvhichwhich is good Catholike Doctrine: but that you may perceiue hovv necessary the good dispositions before mentioned be to iustification, you shall find if you consider wel al circumstances, not one of them to hauehave bin wanting in that good Theefes conuersion. First, that he stood in feare of Gods iust iudgment, appeares by these his vvords, to his fellovv, Doest thou not feare God, &c. He had hope to be saued by Christ, out of vvhichwhich he said: O Lord remember me, vvhen thou commest into thy Kingdome: By both vvhichwhich speeches is shevved also his faith both in God, that he is the gouernour and iust iudge of the vvorld, and in Christ, that he vvas the Redeemer of mankind. His repentance and confession of his fault, is laid dovvne in this: And vve trulie suffer vvorthilie: His charity tovvards God and his neighbour, in reprehending his fellovves blasphemie, in defending Christs innocency: and in the middest of his greatest disgraces, and raging enemies, to confesse him to be King of the vvorld to come: out of all vvhichwhich vve may gather also, that he had a full purpose to amend his life, and to hauehave taken such order for his recouery, as it should please Christ his Sauiour to appoint. So that he lacked not any one of those dispositions, vvhichwhich the Catholike Church requires to iustification.

speaker A. W. Your discourse of the theeues vertues and good workes, doth not refute the truth of Master Perkins allegation; but, if it doe any thing, condemnes Origens iudgement of him. As for the dispositions you often mention, doubtlesse if Origen had thought that any such had been necessarie, or respected by God, in the iustification of that theefe, he would neuer hauehave said, that he was iustified without workes, that did so many good workes in so short a time.

speaker D. B. P. Novv that, that great Doctor Origen meant not to exclude any of these good qualites out of the companies of faith; is apparant: by that vvhichwhich he hath vvritten on the next Chapter: vvhere he saith. That faith cannot be imputed to iustice, to such as beleeue in Christ, vnlesse they p. 239Rom. 4.Rom 4doe withall put off the old man, and a little before more plainely saying: I thinke that faith is the first beginning of saluation, hope is proceeding in the building, but the toppe and perfection of the whole worke, is charitie.

speaker A. W. Neither doe we meane to exclude such qualities. For they come together, but are not of like vse, nor to the same purpose. Both the sentences you alleage out of him wee approoue; that faith which is without sanctification, cannot instifie; that faith is not all that is required to saluation; but all graces of regeneration are to be laboured for and obtained, before wee can come to heauen. And by this wee may see, that as the Fathers, so Origen also makes a difference betwixt iustification, where faith onelyonly is respected, and saluation, to which all vertues are required.