An Exposition of Romans 3:28, Text

An Exposition of Romans 3:28 · Text

p. 5AN EXPOSITION OF IVSTIFICATION BY FAITH.

ROM. 3.28.

We conclude that a man is iuſtified by Faith, without the workes of the Law.

ALL knowledge of things godly, and neceſſary for this life of ours, is good and commendable: but none more needful for a Chriſtian, either yet ſo comfortable for a wounded and afflicted conſcience,The moſt needfull knowledge. as that which teacheth vsus, how, and by what meanes, wee may hauehave peace with God. For when without partiality we take a view of our ſelues, and conſider duly of our owne waies (which thing we muſt doe, before we can hauehave true quietneſſe at home in our own conſciences, or perfect reconciliation with God) we cannot but ſee in our ſelues many wants and infirmities, often doing the euill we ſhould not, omitting alſo and that not ſeldom, the good duties which we ſhould performe: alwaies wanting that cheerefulneſſe, alacritie, and ſinceritie in the good things we indeuour or take in hand, which muſt by Chriſt, ſeaſon our worke, and make it acceptable to God. In regard of ſo manifold imperfections, how ſhall we be able with confidence and aſſurance, to ſtand before that iuſt Iudge, who alſo ſeeth the very ſecret of our harts, and ſearcheth our hidden thoughts (and therefore before him, euen the leaſt and moſt vnknowne offence lyeth open) vnleſſe we know aſſuredly that our atonement is made?

The Apoſtle S. Paul, as in many other places, ſo in theſe wordes alſo, preacheth vntounto vsus moſt plainely, the meanes of our atonement, and how it cōmeth to paſſe that we are reconciled to God, p. 6and (as I may ſay) friended with him. But Satan, that ancient enemie to mankind,Satans indeuour to darken this doctrine. who ſeeketh, and that moſt greedily, the deſtruction of our body & ſoule, by his inſtruments in the Popiſh Church, indeuoureth to dimme this Sunne-ſhine, that we ſhould not inioy that ſweet comfort: and to put this candle vnderunder the buſhell of violent and falſe interpretations; leſt the light thereof, ſhining in the houſe of God, ſhould diſcouer the abſurditie of their errors. I therefore will aſſay (as God ſhall inable me) to put this candle in a candle-ſticke, Mat. 5.15.Matt 5:15that it may giuegive light to the whole houſe of God, by freeing it from their wreſted gloſſes.

To come then roundly to the matter, the difference between vsus and our aduerſaries concerning theſe words, ſtandeth eſpecially in two points: The one is the interpretation and meaning of the wordes themſelues: for the other, they much miſlike the Concluſion (of our iuſtification by Faith only) which out of the wordes we gather. Therefore will I (by Gods aſſiſtance) firſt, iuſtifie our expoſition, then alſo our concluſion. Which that I may more fully performe, I purpoſe in the third place to anſwere the principall obiections that they hauehave out of Gods word, whereby theſe ſeeke to impugne our doctrine.

Iuſtifying, what it ſignifieth.And firſt this word of iuſtifying, our aduerſaries following that ſenſe which the Latine word may yeeld, as if iuſtificare, to iuſtifie, muſt be to make righteous, doe take it for an inherent righteouſneſſe: as if the Apoſtle had ſaid, By faith we are inabled to liue holily, and to hauehave increaſe in righteouſneſſe. True it is, I confeſſe, that our gracious God, of his infinite goodneſſe and mercy, worketh in vsus holineſſe alſo,Act. 15 9. Hebr. 11.6.Acts 15:9Heb 11:6 and godlineſſe, Purifying our hearts by Faith, without which it is impoſsible to pleaſe God; and therefore iuſtification in that ſenſe, we denie not, but willingly acknowledge it to be an effect of Faith, and that all our goodneſſe groweth from it, as the fruit from the roote, and heat and light from the Sunne: but the queſtion which is now to be anſwered, is, how the word (iuſtified) muſt here in theſe wordes of S. Paul be taken?

Phil. 3.5.Phil 3:5I ſay then, it is moſt likely that S. Paul, being of the kindred of Iſrael, of the tribe of Beniamin, an Hebrew of the Hebrewes, as hee was beſt acquainted with the Hebrew phraſe, ſo he would rather vſe it then the Latine. Nay, this is more then likely, becauſe in this very Chapter before, he hath vſed this very word according to the Hebrew phraſe, and in that ſenſe, that it hath commonly in the p. 7Scripture, as our aduerſaries themſelues muſt needes confeſſe, in his allegation out of the 51. Pſalme. It is therefore very abſurd,Rom. 3.4.Rom 3:4 that our aduerſaries, to confirme their ſenſe of this word, are forced ſo to vnderſtand it, as it is neuer, or at the leaſt very ſeldome vnderſtood in the Scripture, ſo that hardly they can alleage any teſtimonies, where of neceſſitie it muſt bee taken in their ſenſe: whereas we are able to bring very many, which they confeſſe muſt hauehave our ſenſe.

Another abſurditie I find in their interpretation,Iuſtification and ſanctification, confounded by the Popiſh interpretation. that they confound theſe two notable benefits which we hauehave by Chriſt: that is, our iuſtification, & our ſanctification. Of the firſt he ſpeaketh in this place, & to the end of the fift Chap: and of the latter he begins to ſpeake in the ſixt Chap. as (to the end I need not ſtand long in proofe hereof) Tho. of Aquine (whom, I know, our aduerſaries wil truſt in a greater matter then this is) ſhall teſtifie for vsus in theſe wordes: After the Apoſtle hath ſhewed, that by the grace of Chriſt we are freed from ſinnes paſt; Tho. Aquin. in Rom. 6. Lec. 1.Rom 6as well that which hath beene brought in by the firſt man as that which by the Law aboundeth: here he ſheweth, that by the grace of Chriſt, power is giuen vsus to reſist ſinne afterward. And this he teacheth, entring into his expoſition vponupon the ſixt Chapter of this Epiſtle to the Romans, prouing directly that which I hauehave ſaid. Now, the confounding of theſe two benefits, which the Apoſtle here and elſe-where diſtinguiſheth, is very abſurd.

But here by the way I would aske a queſtion of our Romiſh Maſters, what they thinke of theſe wordes of their Angellical Doctor? For if it be true that he ſaith, as it is indeed moſt true, and well warranted by the Word it ſelfe: then is it moſt falſe that our aduerſaries here ſay, that the Apoſtle ſpeaketh of an inherent righteouſneſſe, which I thus proue; Inherent righteouſneſſe is for the auoiding of ſinne to come, but the Apoſtle ſpeaketh not of the auoiding of ſinne to come, before the beginning of the ſixt Chapter: therefore, before the beginning of the ſixt Chapter, he ſpeaketh not of inherent righteouſneſſe. The Minor, which is onelyonly by them to be denyed, is taken out of the words of Tho. Aquinas.

Beſides theſe abſurdities, we hauehave ſtrong arguments, whereby to refell their interpretation. As firſt,The Apoſtles meaning. the intent and meaning of the Apoſtle, who from the 16. verſe of the firſt Chapter, vntounto theſe words, proueth, that all both Iewes and Gentiles ſtand in need of the mercy of God, becauſe they are all found guiltie before him. p. 8The Gentiles not hauing the Law written,All are ſinners. yet had ſuch light of nature ſhining in their heart, as taught them ſo far forth to know what was good, and what was bad, that they had their thoughts accuſing one another when they did euill, or excuſing, if they liued according to that knowledge. But they walked not after that light, neither followed that which their owne conſcience told them was good;…m. 2.15. they ſhewed not in their life the effect of the Law written in their hearts: but might ſay with that vnhappy woman MEDEA, Video meliora probo que , deteriora ſ…quor: I ſee and approue that which is better, I follow that which is worſe.

As for the Iewes, among whom were the Lawes of God written in tables of ſtone, and that they might neuer bee vnmindfull thereof, they had their Prieſts for an ordinarie meane of their inſtruction, yea the Prophets alſo as Gods extraordinary remembrancers, to put them in remembrance of their duty, and of Gods Law; they, I ſay, who had greater helps to hauehave beene better; yet liued ſo little according to that Law, that the Apoſtle thus chargeth them,Rom. 2.24. Rom. 3.20.Rom 2:24Rom 3:20 The name of God is blaſphemed among the Gentiles for you. Hereupon the Apoſtle thus concludeth, That by the works of the Law, ſhall no fleſh be iuſtified in Gods ſight.

Verſ. 23.But the Apoſtle hauing thus proued, that all hauehave ſinned, and are depriued of the glory of God, will not leaue vsus in that vncomfortable caſe, but ſheweth by and by how we are deliuered. And as he hath taught vsus, that all both Iewes, and Gentiles, are tranſgreſſors of the Law, and by tranſgreſſion guiltie: ſo now moſt comfortably he declareth, how we ſhall be acquitted of our tranſgreſſion,Our deliuery from ſinne. that we may plead not guilty. The queſtion then being, how we being breakers of Gods Law, may appeare before our God, and with confidence, and plead not guilty. This we can neuer doe by any inherent righteouſneſſe, no goodneſſe, no holineſſe, that in this vale of miſery, while wee carry about vsus this lumpe of ſinfull fleſh, wee can attayne vntounto, may acquire vsus before God, but this muſt be by faith in Ieſus Chriſt, as the Apoſtle teacheth. Now by this it is plaine enough, that the Apoſtle ſaying wee are iuſtified by Faith, and bringing this as the concluſion of all his former diſcourſe, ſhould ſpeake nothing to the purpoſe, if he would here tell vsus how we may liue righteouſly, who muſt rather teach vsus how we may be freed from the danger, wherein hee hath proued that all men are.

p. 9And as the Apoſtle had in theſe words no meaning to ſhew how wee are inabled to walke in holineſſe (for of that he meaneth afterward to ſpeake, as before I ſhewed) ſo the words themſelues doe ſufficiently confute our aduerſaries, as by this argument may bee proued. The Apoſtle ſpeaketh in theſe words, of ſuch Iuſtification, as is not gotten or had by workes:Not by workes. but the Iuſtification in the Popiſh ſence is only by workes, therefore the Popiſh Iuſtification is not that which the Apoſtle mentioneth. The Maior is plaine by the words of this text. A man is iuſtified without workes. The Minor they will not deny. For that increaſe of righteouſneſſe, which our aduerſaries ſo much ſpeake of, is nothing elſe,2. Pe… but to ioyne vertue with faith, and with vertue knowledge, and with knowledge temperance, and with temperance patience, and with patience godlineſſe, and with godlineſſe brotherly kindneſſe, and with brotherly kindneſſe louelove. Such a continuall labouring to be adorned with all goodneſſe,Good workes neceſſarie. is the Iuſtification, that is by inherent righteouſneſſe. This, I confeſſe, is a goodly ornament vntounto a Chriſtian. But if wee looke well about vsus, we ſhall find it too ſhort to couer our imperfections, and therefore muſt wee ſeeke otherwiſe to appeare righteous before God, namely, in the righteouſneſſe of Ieſus Chriſt, by whom wee hauehave forgiueneſſe of ſinnes. And whereas the Apoſtle denyed that wee are iuſtified by workes, would you not thinke hee ſpoke very abſurdly, to take this word as the Romiſh Church vnderſtandeth it? For to ſay a man is made godly without good workes (and this they muſt ſay) is as if I ſhould affirme, any thing to be burnt in the fire, without heate.

Againe, Iuſtification in our aduerſaries ſence is alwayes in doing. For it is our regeneration or new birth, our renouation or ſanctification, which can neuer bee perfected, ſo long as wee are in this fleſh, and carry about with vsus this bodie ſubiect to ſinne. Heere wee are militant and ſtriuing, after, wee muſt looke for the crowne. Heere we are Pilgrimes, after this wee ſhall be Citizens, and reſt in ioy. For now wee know but in part, wee prophecie in part: 1. Cor. 13.9, 10.1 Cor 13:91 Cor 13:10But when that which is perfect is come, then that which is in part ſhall be aboliſhed. And as our knowledge is but in part, euen ſo, yea much more is our obedience heere very maimed and vnperfect. That Paul himſelfe confeſſeth, Our inward man is renewed daily (ſayth he.2. Cor. 4.16.2 Cor 4:16) And hee whoſe prayſe is in the Scripture for wiſdome, doth verie aptly liken, the way of the righteous to the morning, Pro. 4.18.Prov 4:18that ſhineth as p. 10the light, that ſhineth more and more, vntounto the perfect day. By which fit ſimilitude Salomon ſetteth forth vntounto vsus, the continuall increaſe in godlineſſe, that an inherent righteouſneſſe (that I may ſo terme our maimed and vnperfect obedience) can bring forth. Saint Bernard pithily and prettily expreſſeth as much, comparing man in reſpect of his fall, vntounto one that falleth vponupon a heape of ſtones and in the myre too.Bernardus de Coena Domini. Cecidimus ſuper aceruum lapidum (ſayth he) & in luto; vnde non ſolum inquinati, ſed etiam vulnerati, & grauiter quaſſati ſumus: lauari quidem cito poſſuinus; ad ſanandum vero opus eſt curatione multa. We hauehave falne vponupon a heape of ſtones and in the mire; ſo as wee are not only defiled, but wounded alſo and ſore bruiſed. Wee may quickly be waſht, but to heale vsus there muſt bee long time. By waſhing away our myre, he meaneth our Iuſtification, which he ſaith may ſoone be, but by healing our wounded and bruiſed nature, he vnderſtandeth our ſanctification,Aug. de Trinit. lib. 14. cap. 17. which is long in doing. Therefore moſt truly, ſayth Saint Augustine, Sanè renouatio iſta non fit in momento: Truly this renewing or new birth is not wrought of a ſudden.

And now to adde an Aſſumption to that propoſition, that righteouſneſſe of which Saint Paul ſpeaketh,Iuſtification already perfited. Rom. 5.1.Rom 5:1 is alreadie in them that are iuſtified: We are iuſtified (ſayth hee) as ſpeaking of a thing alreadie perfited: as alſo elſewhere, being iuſtified by faith, wee hauehave peace with God. The ſame Apoſtle telling the Corinthians, that Fornicatours, Idolaters, &c. ſhall not inherit the Kingdom of God: & applying this vntounto them,1. Cor. 6.11.1 Cor 6:11 ſaith, Such were ſome of you, but you are iuſtified. Theſe reaſons then being wel conſidered of, giuegive vsus to vnderſtand, that there is ſo great difference betweene that ſence of this word Iuſtification which our aduerſaries would hauehave, and that which is agreeable to the Apoſtles meaning, as that their expoſition of this word heere, cannot be good and true.

But as I miſlike (and that iuſtly) of that they teach; ſo is it needful I ſhould ſhew what is the true meaning of this word. We ſeeke no ſtrange ſignification of the word, neyther force it to any other, then that in the Scriptures moſt commonly it hath, and moſt properly belongeth vntounto it. This I might proue by infinite teſtimonies: I will produce but ſome few. Hee that iuſtifieth the wicked (ſayth Salomon) and hee that condemneth the iuſt, Prou. 17.15Prov 17:15euen they both are abomination vntounto the Lord. In like ſort in Eſay, God by that Prophet denounceth,Eſa. 5.23.Isa 5:23 Woe to them that iuſtifie the wicked. I know, our aduerſaries will not ſay, that woe ſhall be to them that ſhall make p. 11a wicked man righteous, and reforme his vngodlineſſe: but to ſuch as call euill good, or good euill. Eſay 5 20.Isa 5:20The Prophet Dauid acknowledgeth his ſinnes to be verie great, that GODS faithfulneſſe in ſhewing merciemercy to him, may bee confeſſed, that thou (ſayth hee) maiſt be iuſtified in thy ſayings: which words the Apoſtle in this verie Chapter alleadgeth, as before is ſaid. But that God ſtandeth in need to be iuſtified in the Popiſh ſence, our aduerſaries dare not for ſhame ſay. To be ſhort, the Prophet Dauid prayeth thus. Enter not into iudgement with thy ſeruants, O Lord: for in thy ſight, ſhall no man liuing be iuſtified. In all which and infinite moe places that I might produce, the word iuſtifying is ſo taken, as that a man is abſolued or acquited, that hee is pronounced not guiltie: and ſo muſt it in theſe words be vnderſtood, when the Apoſtle ſayth, wee are iuſtified by faith, that is, by faith wee ſtand before GOD, and may plead, not guiltie.

For confirmation of that which I hauehave ſaid, I vſe this argument. Saint Paul ſpeaketh heere of ſuch Iuſtification,Iuſtification bringeth peace. Rom. 5.1.Rom 5:1 as maketh vsus to hauehave peace with God. For ſo are the words of the Apoſtle, Being iuſtifi'd by faith, wee hauehave peace with God: But Iuſtification in the Popiſh ſence maketh vsus not to hauehave peace with GOD, and in our ſence it bringeth peace with God: therefore Saint Paul ſpeaketh not of Iuſtificatiō in the Popiſh ſence, but in ours. My Minor only is to be proued: (for I hauehave alreadie ſhewed that the Apoſtle auerreth the Maior) and that hath two parts, the one negatiue, wherein I deny Iuſtification in their ſence to bring peace with God: the other affirmatiue, that in our ſence it doth.

That Iuſtification, as it is a doing of good workes, and a liuing righteouſly, ſo farre forth as mans frailetie will permit, (which is the ſence that our aduerſaries ſay belongs to this word heere) cannot procure our peace with God, I proue, becauſe the perfection of the Law which wee are commanded to obſerue and keepe, is ſuch as man can neuer attaine to the fulfilling thereof.None can fulfill the Law. For who is hee that can ſo rule his affections by the Spirit, that hee can in all ſincerity and ſoundneſſe ſerue the Lord? Not any Man, but Chriſt, could euer doe it, as the godly moſt plainely confeſſe. The reaſon is, becauſe the Law commandeth perfection, and our weakeneſſe is not able to performe it. The Apoſtle teacheth vsus ſo much, ſaying: It was impoſſible for the Law, in as much as it was weake, Rom. 8.2.3.Rom 8:2Rom 8:3becauſe of the fleſh, to free vsus from the Law of ſinne or of death. If then our p. 12obedience be ſo vnperfit, can wee hope to finde quietneſſe in our conſciences, and peace with GOD, when wee ſhall ſtand before him, who becauſe he is infinite in wiſedome, ſeeth all things, bee they done neuer ſo ſecretly or in the darke, yea, hee heareth what we whiſper in the eare, and knoweth the moſt ſecret thoughts of the heart: and becauſe he is iuſt, will puniſh tranſgreſſors, and in that he is Almightie, is able to take vengeance? No, no, our beſt workes can in this caſe giuegive vsus no ſecuritie. Then by inherent righteouſneſſe we hauehave not peace with God.

But that knowing our ſelues to bee acquited of our ſinnes, wee hauehave peace with GOD (and in that ſence wee take this word of iuſtifying) it is moſt plaine.Sinne hindreth our peace with God. For firſt, the thing that hindreth this our peace, is ſinne: ſinne, I ſay, that naughtie and noyſome neighbour, euen the worſt neighbour that any man can dwell with. It neuer reſteth but eyther by faire meanes or foule, it intiſeth to conſent to it.Rom. 7.23.Rom 7:23 For what elſe is that Law that Paul did ſee in his mēbers, rebelling againſt the Law of his mind, and leading him captiue vntounto the law of ſinne, which was in his members? And when it hath preuailed,Pſal. 51.3.Ps 51:3 it is euer before vsus as a ſeruant of God complaineth, neither will it let vsus take any reſt,Gen. 4.7.Gen 4:7 it lyeth at the doore of our conſcience, alwaies accuſing, and bawling againſt vsus. And marke I pray you what ſowre fruit this bitter roote yeeldeth: It maketh a breach betweene God and vsus, as the Prophet Eſay telleth Gods people in his dayes:Eſa. 59.2.Isa 59:2 Your ſinnes hauehave ſeparated betweene you and your God, and your iniquities hauehave hidden his face from you, that hee will not heare. And by that meanes wee are depriued of many bleſſings, which GOD vſeth to beſtow vponupon his ſeruants, as another of the Prophets alſo ſaith to the Iewes:Ier. 5.25.Jer 5:25 Your iniquities hauehave turned away theſe things (ſpeaking of raine in due ſeaſon, and the appointed time of harueſt) and your ſinnes hauehave hindered good things from you. Leuit. 26. Deut. 8.Lev 26Deut 8And yet by ſinne, wee hauehave greater hurt then this. For God denounceth many plagues againſt his people if they tranſgreſſe, which alſo, that he can powre vponupon the inhabitants of the earth, when in his iuſt iudgement hee will execute the ſame, the drowning of the World in that generall deluge, and the caſting of fire and brimſtone from Heauen vponupon thoſe wicked Cities of the plaine, and the rooting out of that Nation, which he did chuſe to ſerue him, doth ſufficiently teach vsus. Vntill then, ſinne ſo odious to GOD, ſo grieuous vntounto men, bee taken away, it is impoſſible p. 13there ſhould be any true quietneſſe or peace vntounto men. For GOD often telleth his people, howſoeuer they would flatter themſelues in their owne ſtrength or in the friendſhip of their confederates, or in their externall ceremonies and ſeruice of GOD in outward ſhew; That there is no peace to the wicked: Eſa. 48.22. Eſa. 50.11. Pſal. 14.5. 1. Theſſ. 5.…Isa 48:22Isa 50:11Ps 14:51 Thess 5but they ſhall lye downe in ſorrow, and feare where no feare is, becauſe they hauehave promiſed to themſelues, peace and ſafetie, without this atonement with God. Out of all which it doth appeare, that if wee will hauehave peace with God, we muſt firſt hauehave ſinne, this cumberſome neighbour, remoued, which altogether hindereth this reconciliation, whereby we hauehave quietneſſe of conſciences.

Therefore the Apoſtle telleth vsus,Rom. 3.24.25.Rom 3:24Rom 3:25 that Wee are iuſtified freely by Gods grace, through the redemption that is in Chriſt Ieſus, whom God hath ſet forth to bee a reconciliation through faith in his bloud, Reconciliation with God by forgiueneſſe of ſinne. Act. 13.38. Epheſ. 1.7.Acts 13:38Eph 1:7to declare his righteouſneſſe by the forgiueneſſe of ſinnes that are paſt, through the patience of God. And the ſame Apoſtle preaching at Antioch, teacheth this Iuſtification in theſe words: Men & brethren through this man is preached vntounto you forgiueneſſe of ſinnes, as alſo elſewhere, By Christ we hauehave redemption through his bloud, the forgiueneſſe of ſinnes, according to his rich grace. Which great and ineſtimable benefit whoſo feeleth, hath to his vnſpeakeable comfort, a moſt ſweet taſt of that bleſſednes which the Apoſtle out of the Prophet Dauid mentioneth. Bleſſed are they whoſe iniquities are forgiuen, Pſ. 32.1, 2. Rom. 4.7. S. Aug. de verb. Dom. Serm. 61. Hieron. in Rom. 4.Ps 32:1Ps 32:2Rom 4:7Rom 4or whoſe ſinnes are couered: Bleſſed is the man, to whom the Lord imputeth not ſinne. Fide viuenti (ſayth Saint Auguſtine) ſoluuntur peccata: He who liueth by faith, hath his ſinnes forgiuen him. And Saint Hierome hauing written thus, Per ſolam fidem iuſtificat Deus: God by faith only doth iuſtifie, doth after ſhew how this iuſtification is, and in what manner: Propoſuit per ſolam fidem peccata dimittere: He purpoſed to forgiue ſinnes by faith only. And thus by forgiueneſſe of ſinnes, the cauſe of this dangerous iarre betweene GOD and vsus being taken away, we hauehave boldneſſe to cal him Father, and to ſtand before him pleading not guiltie.

But God gaue a Law to his people,Exo. 23.15. Good workes.Exod 23:15 That none ſhould appeare before the Lord emptie. So that being now freed from ſinne: yet muſt we be fraught and loden with holineſſe and righteouſneſſe. Well therefore doth Saint Peter out of the Pſalme conioyne theſe two precepts, Eſchew euill, doe good. Pſa. 34.14. 1. Pet. 3.11.Ps 34:141 Pet 3:11But where ſhall this goodneſſe be had? Or how ſhall wee get any thing, that may bee acceptable to p. 14God? Our light is but darkeneſſe, our righteouſneſſe, but as ſtained clothes. And when we hauehave indeuoured our ſelues as much as we are able to ſerue the Lord, yet ſhall we find many wants, much imperfection. It is therefore good, we doe as did Bernard, who of himſelfe thus writeth:Ber. in Cantic. ſer. 61. Chriſt alone ſupplyeth all our wants. Ego vero fidenter quod ex me mihi deest, vſurpo mihi ex viſceribus Domini, quia miſericordia affluunt; nec deſunt foramina per quae effluant. I (ſayth Bernard) doe boldly take out of the bowels of the Lord that which I want of mine owne; becauſe they abound with merciemercy, neyther want they holes by which they may guſh out. And after he addeth what holes theſe are; Foderunt manus cius, & pedes eius, latuſque lancea forauerunt, & per has rimas licet mihi ſugere mel de petra, oleumque de ſaxo duriſſimo, id eſt, guſtare & videre quàm ſuauis eſt Dominus: Pſal. 21.16.Ps 21:16They hauehave pierced mine hands and my feet, and hauehave opened my ſide with a ſpeare, and by theſe rifts, I may ſucke hony out of the rocke, and oyle out of the hardeſt ſtone, that is, I may taſte and ſee how ſweet the Lord is.

And we may with the greater boldneſſe claime this righteouſneſſe that is in Chriſt, becauſe that wee being by faith made one with Chriſt,Imputatiō of Chriſts iuſtice. and married vntounto him, hee by right of marriage, is made partaker of our ſinnes, to eaſe vsus of the heauie weight of that burden: and we in regard thereof too, hauehave an intereſt in his righteouſneſſe.1. Cor. 1.30.1 Cor 1:30 For he is made vntounto vsus of God, wiſedome and righteouſneſſe, and ſanctification, and redemption. Which imputation of Chriſts righteouſneſſe, howſoeuer our aduerſaries doe much miſlike;Rom. 4.3.22 Rom. 4 5.24Rom 4:3Rom 4:22Rom 4:5Rom 4:24 yet Abraham had it, and it is a righteouſneſſe that belongeth to all that beleeue. Saint Bernard, though he ſaw not all things, yet he ſaw much ſweetneſſe in this moſt comfortable doctrine, ſo much condemned in the Romiſh Church.…er. Epi. 90. Aſſignata eſt (ſayth hee) homini aliena iustitia, qui caruit ſua; Anothers righteouſneſſe is aſſigned to man, for that he wanted his owne. And a little after: Cur non aliunde iuſtitiae quum aliunde reatus? Why may not we hauehave righteouſneſſe from another, ſeeing guiltineſſe is from another? Againe, Tutior eſt mihi donata, quam iuuata, That which is giuen mee, is ſafer then that which is bred in mee. And thus I truſt I hauehave ſufficiently proued, that ſinne being aboliſhed, and the condemnation thereof taken away; and we appearing before God in Chriſt his righteouſneſſe,Gen. 27.27.Gen 27:27 which is vntounto vsus as Eſaus garment which was vntounto Iſaak of a ſweet fauour; we, I ſay, ſtand as not guiltie, and hauehave peace with God, Rom. 5.1.Rom 5:1through Ieſus Chriſt our Lord.

p. 15The ſecond difference, betweene our Aduerſaries and vsus, is of the word Faith. For explanation whereof,What faith is meant. I will not enter into conſideration of all the ſignifications that this word hath, but onelyonly ſearch how in theſe wordes it muſt be taken. Our aduerſaries ſay, it is Aſſenſus ſolum firmus & certus, Bellar. de Juſtific. l. 1 cap. 5.ad ea omnia quae Deus credenda proponit: A conſtant and ſure aſſent only, vntounto all things which God would hauehave vsus beleeue. This is the faith that our Aduerſaries ſay, S. Paul ſpeaketh of, when he telleth vsus, we are iuſtified by faith.

Stapleton our Countriman, indeuoureth out of S. Auguſtine, Stap. Antid. in Rom. ….17. …ug. de …ir. & lit. cap. 32. To beleeue Godto proue the ſufficiency of this definition. And to this end he alleageth theſe wordes: Nulli dubtum eſt eam fidem commendari ab Apoſtolo qua creditur Deo: No doubt the Apoſtle commendeth that faith whereby we beleeue God. Theſe wordes, wee confeſſe, are S. Auguſtines, and, as he ſpeaketh them, moſt true: but by Stapleton wreſted from their right and naturall ſenſe. For whereas in the former Chapter this Father had ſpoken of two kinds of Faith,Cap. 31. To beleeue in God. the one whereby we beleeue God, the other wherby we beleeue in God: now in this Chapter he intreateth firſt of the former, commending ſuch as beleeue God, and that which hee teacheth, rather then other Maſters. And that this is Auguſtines meaning, himſelfe can beſt tell.Cap. 32. We muſt inquire (ſaith this Father) what faith the Apoſtle ſo greatly commendeth, for eueryevery beleeuing is not good. For whence is that; Brethren, beleeue not eueryevery ſpirit, but try the ſpirit, 1. Ioh. 4.1.1 John 4:1whether it be of God? And ſo he goeth forward, to proue that eueryevery doctrine is not to be beleeued, and thereupon affirmeth, by way of concluſion, that which Stapleton alleageth, that the Apoſtle commendeth the faith, whereby we beleeue that God ſaith. But after, remembring that S. Iames commandeth to aske in faith, Iam. 1.6.Jas 1:6of that faith he ſaith, This is the faith whereby the iuſt man liueth; This is the faith whereby a man beleeueth in God, who iuſtifieth the wicked. And thus wee ſee how vntruly Stapleton dealeth, in the allegation of his proofe, out of Auguſtine, for to iuſtifie their definition of faith.

But againſt this their definition of iuſtifying faith,The Popiſh definition agreeth not to iuſtifying faith only. we hauehave diuers reaſons. For firſt, the rules of Logicke teach vsus, that in all definitions wee muſt take heed, that the definition extend no furder, then to the thing that is defined, and therefore are ſuch differences therein to be vſed, as may diſtinguiſh that which we would define, from all other things: for otherwiſe a man ſhall not know by the definition, what a thing is, and ſo the definition ſhall not p. 16doe that, for which end only it is made. But this their definition of iuſtifying faith, extendeth further then to the thing defined. For it comprehendeth the faith which may be, and is in many wicked ones, who neither are, nor euer ſhall be iuſtified, becauſe euen they may aſſent to all the articles of Religion, as daily experience proueth ſufficiently.

Auguſt. de verb. Dom. ſer. 61.S. Auguſtine, beſides the place before alleaged, elſewhere alſo ſpeaketh of two ſorts of faith, the one is to beleeue God, the other to beleeue in God. But in his Sermons of the time, he mentioneth three kinds of beleeuing.Auguſt. de Temp. ſer. 181. Hebr. 11.6.Heb 11:6 Firſt, to beleeue that God is, and this is one ſtep to God, as the Apoſtle to the Hebrewes teacheth vsus: He that commeth to God, muſt beleeue that God is. The ſecond is to beleeue God, that is to ſay, that which God teacheth, and this S. Auguſtine doth worthily commend (as is ſaid) but yet of it he affirmeth,Auguſt. de Temp. ſer. 181. that credere vera eſſe quae loquitur multi & mali poſſint: Many, euen euill men, may beleeue it is true that God ſpeaketh. Now the third ſort is of ſuch as beleeue in God, which onelyonly is that which in the Creede we confeſſe, and is auaileable to iuſtification euen by Auguſtines iudgement, as whoſo readeth his words, muſt needes acknowledge.

Now our aduerſaries reſt but vponupon the ſecond ſort of beleeuing, and ſeeke no further. Which is much like as if a ſicke man ſhould be perſwaded, that a Phyſicion hath skill enough to helpe him, and the Apothecary hath drugs enow to doe him good, but reapeth not the fruit of the Phyſicions counſell, nor getteth any good of the Apothecaries ſtore, becauſe he neither followeth the Phyſicions counſell, nor receiueth any medicine from the Apothecary. For ſuch a generall perſwaſion, without a particular application, profiteth little. For this aſſent, which is in their faith, muſt not be cordis & voluntatis, Bellar. de Iuſtific. l. 1. c. 4 & 5.of the heart or will, as Bellarmine vntruly teacheth vsus, and others too, but only mentis & intellectus: Of the minde or vnderſtanding: in ſo much as he maketh the minde or vnderſtanding, to be the ſeat of faith, noting it for a ſecond point of difference, betweene vsus and them, that wee ſay faith is in the heart, which they deny, and place it only in the minde. But if in the heart it bee not, then can it not hauehave the application that I ſpoke of.

Faith muſt bee in the heart.Againſt this their opinion, I thus reaſon: Iuſtifying faith is in the heart: Popiſh faith is not in the heart: therefore, Popiſh faith p. 17is not that iuſtifying faith. My Minor is the doctrine of the Papiſts, and of Bellarmine among other, as is ſaid before. The Maior, or firſt propoſition, S. Paul will proue for me ſufficiently, ſo that it may not be denyed.Rom. 10 10 Gal. 4.6.Rom 10:10Gal 4:6 With the heart a man beleeueth vntounto righteouſneſſe. What can be more plaine? Becauſe you are ſonnes (ſaith the ſame Apoſtle elſewhere) God hath ſent forth the Spirit of his Sonne into your hearts. And what worketh it thereby? The Apoſtle telleth vsus: Whereby wee cry Abba, Father. And how learne wee this leſſon of the Spirit? Firſt, the Spirit teacheth vsus to beleeue, and to hauehave confidence, and then this faith bringeth forth prayer as a fruit. For, How ſhall they call on him in whom they hauehave not beleeued? Rom. 10.14Rom 10:14The Eunuch, after Philip had inſtructed him in the faith, asked, if he might not be baptized? Philip made anſwere:Act. 8.37, 38.Acts 8:37Acts 8:38 If thou beleeuest with all thine heart, thou maiſt. Arator therefore, a Chriſtian Poet, who wrote about 1100. yeeres ſince, hath theſe wordes:Arator in Act. lib. 2. Corde ſalus credentis erit, confeſſio voce: In the heart, is the ſaluation of the beleeuer, the confeſſion is in the mouth. To be ſhort, vnfaithfulneſſe is by the Apoſtle aſſigned to the heart:Hebr. 3.12Heb 3:12 Take heed brethren (ſaith he) leſt there be in any of you at any time an euill heart and vnfaithfull, to depart away from the liuing God; therefore, by the Law of contraries, faith muſt be in the heart too.

A third fault, that I find, with this definition, is, that they ſay, it is aſſenſus ſolùm: An aſſent onelyonly, No true faith without knowledge. Bellar. de Iuſtific. l. 1. cap. 7.as before out of Bellarmine I ſhewed; whereby their meaning is to exclude knowledge, as a thing nothing at all required in faith. In ſo much as Bellarmine ſhameth not to affirme, that fides melius per ignorantiam quàm per notitiam definitur: Faith is better defined by ignorance, then by knowledge. But herein the common prouerbe is verified, plus vident oculi quàm oculus: Mo eyes ſee more then one. For the Vniuerſity of Colen, in their Cenſure,Cenſur. Colon. explic. Dial. 4. written againſt Monhemius (though they were Papiſts, and in other points aduerſaries to the truth) yet in this write farre otherwiſe then Bellarmine doth: Fidei ratio in firma notitia conſiſtit: The definition (ſay they) of faith, ſtandeth vponupon firme knowledge. We cannot herein ſpeake more contrary to Bellarmine, then they hauehave done.

Yet, true it is, that Bellarmine in the Booke and Chapter, laſt alleaged by mee, granteth, that in faith there is a kinde of knowledge; for, he ſaith there are in him, that beleeueth, two things, Bellar. de Iuſtif. l. 1. c. 7aſſent and apprehenſion, which apprehenſion, he ſaith, is notitia rudis & p. 18confuſa: A rude and confuſed knowledge. A knowledge, belike, ſuch as his ſight was,Mar. 8.24.Mark 8:24 who ſaw men walking like trees, ſauing, that this knowledge is not like to bring forth ſo good an effect, as his vnperfit ſight did.25. For, he ſoone after was reſtored to his ſight, and ſaw eueryevery man a farre off cleerely: but they who ſeeke for faith in this confuſed knowledge, ſhall neuer finde it.

An vnknowing knowledge the Papiſts brag of.And if you deſire to know what this confuſed knowledge is, wherewith they content themſelues; you may giuegive a great gheſſe thereof, by that which they tell vsus of the Colliars faith, holden for a true faith in the Romiſh Church, commended by Staphilus that ſlanderous Apoſtata, approued alſo by Stapleton, who tranſlated that idle pamphlet.Staphilus his Apologie. The Colliar told the Deuill, he beleeued as the Church beleeueth, and the Church beleeued as he did. But further, what the Church beleeued or himſelfe either, he could not tell. This is that confuſed knowledge then, that they would, men ſhould content themſelues withall; to bee able to ſpeake of the Church in generall, but not of the particular doctrine thereof, to call God Father, but not to know by what meanes hee is our Father: to ſay, wee beleeue in Ieſus Chriſt, not vnderſtanding any thing of his perſon, or office. And thus, not to know how to apply vntounto our ſelues, the comfort of theſe, or any other generall points, is a found faith with our great Maſters of Rome. But though Staphilus ſay, the Deuill was ouercome with that anſwere, and put to flight: yet, ſure I am, that God requireth greater knowledge, and therefore giueth his word, and appointeth his miniſterie for the inſtruction of his people.A particular knowledge is needfull. Exod. 12.26.Exod 12:26 Neither did Moſes ſuppoſe ſuch a generall knowledge would ſerue the turne, when hee ſo ſtraitly chargeth the Iſraelites, to inſtruct their children in the true cauſe of their feaſt of Paſſeouer. When your children (ſaith he) aske you what ſeruice is this you keepe; Then ſhall yee ſay, It is the ſacrifice of the Lords Paſſeouer, 27.which paſſed ouer the houſes of the children of Iſrael in Aegypt, when he ſmote the Aegyptians, & preſerued our houſes. Ioſhua alſo thought it not enough, that Gods people ſhould hauehave a generall perſwaſion, that God was good, but hee tooke order, that his particular benefits ſhould bee remembred euen of their children.Ioſh. 4.6, 7.Josh 4:6Josh 4:7 And when Ioſhua would that Moſes ſhould forbid Eldad and Medad, Num. 11.29Num 11:29to prophecie in the Hoſt, Moſes anſwered, Would God that all the Lords people were Prophets, and the Lord would put his Spirit vponupon them, wiſhing a more ſpeciall knowledge vntounto them, p. 19then was ordinary among Gods people. And the Apoſtle prayeth, that the Coloſſians may be fulfilled with knowledge of Gods will in all wiſedome and ſpirituall vnderſtanding. He addeth his reaſon,Coloſſ. 1.9.Col 1:9 that you may walke worthy of the Lord, and pleaſe him in all things: 10.giuing vsus thereby to vnderſtand, that without particular knowledge of his will, in all things we cannot pleaſe him. But, what ſtand I vponupon this point? Doth not Saint Peter (who they ſay was the firſt Pope, and therefore that he commandeth, they will confeſſe muſt bee obeyed) require ſuch knowledge in eueryevery Chriſtian,1. Pet. 3.15.1 Pet 3:15 that they may be readie to giuegive anſwere to eueryevery man, that asketh a reaſon of the hope that is in them? Shall wee then content our ſelues againſt ſo many expreſſe teſtimonies of the word, with that rude and confuſed knowledge of Bellarmines, or the Colliars faith, ſo well liked of Staphilus?

But what reaſon hauehave they ſo to reioyce in this dimme light,Why this generall knowlege is ſo praiſed of Papiſts. Ioh. 3 20.John 3:20 like ſuch as hauehave ſore eies, and therefore hang ſomething before them, to keepe the brightneſſe of the light from them? Our Sauiour Chriſt yeeldeth the reaſon in theſe words, EueryEvery man that doth euill, hateth the light, neither commeth to the light, leſt his deedes ſhould be reprooued. Our aduerſaries teach ſo many doctrines which cannot abide the light of the word, and touchſtone of truth: they hauehave deuiſed, and daily doe deuiſe, ſo many fruitleſſe workes, and blind deuotions, ſo many falſe and wil-worſhippings, and ſuperſtitious ſeruices, repugnant to the Sacred Scriptures, and ſo little ſauouring of that obedience, that is, eyther commended in the godly, or commaunded in the word: that to cloke the wickedneſſe and abomination in many, but folly and vanitie in the beſt of theſe their deuices, they are forced to tell the people, that ignorance is the mother of Deuotion (for ſo they may lead them into a very dungeon of Superſtition) and that a folded vp faith, is good enough for them;Stapl. Antidot. in Act. 16.31.Acts 16:31 Nec aliam ſimplex & idiota Chriſtianus habere tenetur; neither is a ſimple and vnlearned Chriſtian bound to hauehave any other faith. Is not this the way to make fooles and idiots of Chriſtians? This, this, I ſay, is the way to caſt men into a gulfe of Idolatries,Mat. 23.15.Matt 23:15 and to make men two-fold more the children of hell then you are. And then with, an Iöpoean, you reioyce, that Ignorance hath hatched many Deuotions. A mother worthie of ſuch badde Daughters.

Now, this aſſent being proued to bee no true iuſtifying faith p. 20(for thereby wee only beleeue that which God teacheth, not in God, as in our Creed we profeſſe) let vsus ſtep a little forward, and ſee what this faith is, which we affirme doth iuſtifie. And if wee rightly conſider thereof,True faith. we ſhall find two things neceſſarie for one that beleeueth; the one is Knowledge, the other is the Application of that our knowledge.Knowledge. That knowledge is neceſſarie to attaine to faith, if we had no other proofe, yet this were ſufficient, that God vſeth ſo many wayes for the inſtruction of his people, that by Ignorance they ſhould not erre. Hee giueth his Law to bee a rule of life and Religion, appointeth his Prieſts to teach the ſame, and to ſupply their negligence, hee ſendeth his Prophets, extraordinary Meſſengers, to iogge his people vponupon the elbow, ſo putting them in minde when they did amiſſe. And hath hee not ordained the Miniſterie,Epheſ. 4.13 1. Cor. 14.26.Eph 4:131 Cor 14:26 that wee may meete together in the vnitie of faith and knowledge of the Sonne of God? The ſundry gifts that GOD hath giuen vntounto his Church, ought all to bee imployed to the edifying thereof.Luk. 1.17.Luke 1:17 Iohn the Baptiſts office was, to make readie a people prepared for the Lord, as the Angell doth foreſhew, or as Zacharie his father ſayth,Luk. 1.76.Luke 1:76 To prepare the way of the Lord, that is, to make men fit to beleeue in Chriſt. And how doth he execute this his function? Euen by giuing knowledge of ſaluation vntounto Gods people, 77.by the remiſſion of their ſinnes. Our Sauiour Chriſt thus ſpeaketh vntounto the Iewes.Ioh. 10.38.John 10:38 If I doe (the workes of my Father) then though you beleeue not mee, beleeue the workes, that ye may know and beleeue. As if he would ſay, Vnleſſe you know, you cannot beleeue; and therefore conſider of my workes, that you may know, and ſo beleeue. To this purpoſe alſo,Act. 15.7.Acts 15:7 is that which Saint Peter ſaid: Among vsus (the Apoſtles) God choſe out me, that the Gentiles by my mouth ſhould heare the word of the Goſpell and beleeue. Now, it is moſt plaine, that men heare (vnleſſe they bee ſuch forgetfull hearers as S. Iames miſliketh) that they may know,Iam. 1.24.Jas 1:24 and ſo beleeue. But that I may bee ſhort, Knowledge is ſo neceſſarie for ſuch as beleeue, as that it is taken for faith it ſelfe, and that by one that did know better how to ſpeake of theſe matters,Ioh. 17.3.John 17:3 then all our Romiſh Rabbies. This is life eternall (ſayth Chriſt) to know thee to bee the only very God, meaning, that it is life eternall to beleeue God, to bee the only verie God, and whom hee had ſent, Ieſus Chriſt: and ſuch ſpeeches are common in the Scripture.

But as meate how good ſo euer nouriſheth not, but ſuch as eate p. 21it: and Phyſicke, be it neuer ſo medicinable, helpeth not but ſuch as receiue it: Euen ſo,Application, ſecond thing required in faith. if this knowledge be not applyed to the grieued or wounded conſcience, the offendour ſhall neuer hauehave peace with God therby. The Apoſtle hauing handled at the ful the example of Abraham, and ſet forth his conſtant faith, with the comfortable effect it had, That it was imputed to him for righteouſneſſe, Rom. 4.22.23.24.Rom 4:22Rom 4:23Rom 4:24then teacheth vsus by application what vſe we muſt make thereof: It was not written for him only, that it was imputed to him for righteouſneſſe; but alſo for vsus to whom it ſhall be imputed, which beleeue in him, who rayſed vp Ieſus our Lord from the dead. Notably for this point,Benard. de Annunt. Serm. 1. Saint Bernard writeth. Si credas peccata tua non poſſe deleri, niſi ab illo cui ſoli peccaſti, & in quem peccata non cadunt, bene facis: If thou beleeue thy ſinnes cannot be done away, but by him againſt whom thou haſt only ſinned, and who himſelfe is not ſubiect to ſinne, thou doſt well. Here is a good and a Chriſtian knowledge: now marke what vſe wee muſt make of it. Sed adde adhuc (ſayth he in that verie place) vt & hoc credas, quia per ipſum peccata tibi donantur. Hoc eſt teſtimonium quod perhibet Spiritus Sanctus in corde tuo, Dimiſſa ſunt tibi peccata tua: But yet adde this (ſayth good Bernard) that thou alſo beleeue, that by him thy ſinnes are forgiuen thee. This is the teſtimonie that the holy Ghost beareth in thine heart, Thy ſinnes are forgiuen thee. Heere wee hauehave a particular application of that generall knowledge before mentioned.

And out of this place of Bernard, wee are by the way to note, how the Romiſh Church which would (though moſt vniuſtly) bee counted the true Church, hath this long time deceiued the world, in making men beleeue, the Pope hath power to forgiue ſinnes;Man cannot forgiue ſins. whereas Saint Bernard moſt plainly, and to the Scriptures moſt agreeably doth teach, that God only can forgiue ſinnes, both becauſe our ſinne is a breach of his Law, and himſelfe cannot ſinne. Fye, therefore vponupon that man of ſinne, who being himſelfe full fraught with ſinne, and ouerloden with wickedneſſe, dare take vponupon him that office, that belongeth only to our Sinne-leſſe GOD. He only can make cleane that which is conceiued of vncleane ſeed, Job. 14.4.Job 14:4and beſides him none. He, I ſay, hee only, can truly make this Proclamation, I, I am he that putteth away thine iniquities, Eſa. 43.25.Isa 43:25for mine owne ſake, and will not remember thy ſinnes. Howſoeuer that graceleſſe wretch, Boniface the eighth, who inſtituted the firſt Romiſh Iubile, giuing therein immunitie both from ſinne, and the puniſhment p. 22thereof, would make the world beleeue that hee hath power to forgiue ſinnes too.Anton. part. 3. cap. 8 tit. 20. §. 2. The fruit of application. Praefat. exhort. ad Martyr. ad Fortunatu…. Job. 19.25.26. Micah. 7.7. …. Tim. 1.15Job 19:25Job 19:26Mic 7:7 But as Antoninus Biſhop of Florence, writing that Hiſtorie, ſayth, God only forgiueth ſinne.

But to returne, from whence for a few lines I hauehave digreſſed. When we can in this ſort apply vntounto our ſelues the mercy of God, and thus make a garment fitting our ſelues, to couer therewith our ſhame of the wooll of the Lambe (as Cyprian in one place prettily ſpeaketh) (for ſo he calleth the Scripture.) Oh, with what aſſurance will wee bee able with Iob to ſay, I am ſure my Redeemer liueth, I ſhall ſee God in my fleſh. And with Micah: I will waite for God my Sauiour, my God will heare me. And with the Apoſtle, Chriſt Ieſus came into the World to ſaue ſinners, whereof I am chiefe. Notwithstanding for this cauſe was I receiued to merciemercy, that Ieſus Chriſt ſhould firſt ſhew on me all long ſuffering, vntounto the example of them, who ſhall, in time to come, beleeue in hir … eternall life. But the Apoſtle ſheweth in many places vnſpeakeable comfort, by applying to himſelfe in particular, the mercies of God, in ſo much as hee aſſureth himſelfe, that none could charge Gods ſeruants to indanger them, none could condemne them.Rom. 8.33.35.38.39.Rom 8:33Rom 8:35Rom 8:38Rom 8:39 Yea, who ſhall ſeparate vsus (ſayth hee) from the louelove of Chriſt? I am perſwaded, that neither death, nor life, nor the Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, is able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus our Lord. Thus wee ſee what wonderfull aſſurance and confidence they hauehave, whom Gods Spirit guideth, to apply vntounto their wounded conſciences, the moſt Soueraigne ſalue of the promiſes and examples of Gods merciemercy. Whereas others in the time of feare and danger, languiſh in perplexitie,Luk. 23 30. Bernard. de Annunt. ſerm 3.Luke 23:30 and could wiſh the mountaines would fall vponupon them, and the hills would couer them. For truly (ſayth Bernard) as it were ſpeaking vntounto God, Non reponis …leum miſericordiae, niſi in vaſe fiduciae: Thou, Lord, putteſt not the oyle of merciemercy, but into the veſſell of confidence. This, this, I ſay, is the faith commended by the Apoſtle, this is the faith that iuſtifieth before God, which beginning with knowledge of Gods mercy in Chriſt Ieſus, out of it gathereth confidence and boldnes.

And thus with good warrant out of the Word, I truſt wee may affirme, that this faith which doth aſſuredly know, and comfortably apply vntounto vsus the promiſed mercies of God, cauſeth vsus with boldneſſe to ſtand before God without feare of condemnation: p. 23yet not for the merit or worthineſſe of the act of beleeuing; but becauſe the office, yea the very nature of faith is, to apprehend and take hold of Chriſt, through whom wee are found righteous before God: in that he is made vntounto vsus of God, wiſedome, 1. Cor. 1.301 Cor 1:30and righteouſneſſe, and ſanctification, and redemption, as before I hauehave ſaid.

The laſt wordes in this ſentence,What workes of the Law are meant. whereof there is any queſtion betweene our aduerſaries and vsus, are theſe, The workes of the Law. Out of theſe ariſe two doubts. The firſt is, what Law the Apoſtle ſpeaketh of in theſe wordes. For ſome, euen very ancient, hauehave beene in that error, that he ſpeaketh of the Law ceremoniall, as Origen, and others. Now the Romiſh Church, not ſeeing how they might maintayne their doctrine of Merits, and Iuſtification by workes, vnleſſe they were of that minde alſo; were in former times of that mind too, being glad that they might ſhrowd themſelues vnderunder the name of ancient …rs. I need not ſpeake in particular of theſe Popiſh Writers, ſeeing Bellarmine confeſſeth as much as I ſay. Nonnulli (ſaith he) è Catholicis, Bellar. de Iuſtific. l 1. cap. 19.docent per opera quae Apoſtolus à iuſtificatione excludit, intelligi obſeruationem legalium ceremoniarum: Many of the Catholikes teach, that by the workes which the Apoſtle excludeth from iuſtification, the obſeruation of the ceremoniall Law is meant.

But how many, or how great in learning,Not works ceremoniall. Rom. 2.13.Rom 2:13 or accompt ſoeuer they be: S. Paul affordeth vsus proofe enough to conuince them of error. When he ſaith, The doers of the Law ſhall be iuſtified, is there any colour of reaſon to imagine, that they who obſerue the ceremonies of the Law, ſhall bee iuſtified? Wee ſee in the firſt and laſt Chapters of the Prophet Eſay, Micah the 6. the 50. Pſalme, and in other places of Scripture, that many, who were moſt diligent performers of the ceremonies, were notwithſtanding miſliked of God, yea reproued for ſatisfying themſelues with that externall ſeruice. What hauehave I to doe with the multitude of your ſacrifices, Eſa. 1.11.Isa 1:11ſaith the Lord, I am full of the burnt offrings of Rams, and of the fat of fed beaſts, and I deſire not the bloud of Bullocks, nor of Lambs, nor of Goates. That alſo, which the Apoſtle writeth of the effect of the Law, written in mens hearts, by reaſon whereof, we hauehave thoughts accuſing & excuſing, cannot be vnderſtood of the Law ceremonial.

But to come yet neerer to the purpoſe, S. Paul, euen in that place where hee handleth this queſtion, concluding the former part of this diſcourſe, and hauing proued Iewes and Gentiles to be tranſgreſſors p. 24of the Law, either written or of nature, thus ſaith, Therefore by the workes of the Law, Rom. 3.20.Rom 3:20ſhall no fleſh be iuſtified in Gods ſight. And leſt we might make any doubt what Law hee meaneth of, he yeeldeth a reaſon of his former aſſertion, which maketh the matter plaine. For by the Law is knowledge of ſinne. And yet that it may be more manifeſt what Law is here meant, elſwhere in plaine wordes he expoundeth himſelfe:Rom 7.7.Rom 7:7 I knew not ſinne, but by the Law: For I had not known lust, except the Law had ſaid, Thou ſhalt not lust. Out of which wordes I reaſon thus: The Apoſtle ſpeaketh of that Law, that maketh vsus to know ſinne; but that is not the Law ceremoniall: therefore the Apoſtle ſpeaketh not of the Law ceremoniall.

Yea, this place ſeemed to S. Auguſtine to hauehave ſuch force, as that thereupon he groundeth that which we teach.Auguſt. de Spir. & lit. cap. 8. Ac ne quiſquam putaret hic Apoſtolum ea lege dixiſſe hominem iuſtificari, quae in Sacramentis veteribus multa continet figurata praecepta, &c. And leſt any man ſhould thinke the Apoſtle to hauehave ſaid, that a man is iuſtified by that, which in the old Sacraments hauehave many figuratiue precepts, from whence commeth circumciſion, which children were commended to receiue: he by and by ſheweth what Law he meant, and ſaith, For by the Law is knowledge of ſinne.

But the Apoſtle himſelfe is beſt Interpreter of his owne meaning. Out of that he had ſaid, ſome perchance would gather, that he had little regard to the Law, whereby the Iewes would be offended, (for they knew the Law was giuen of God.) Others would take occaſion thereupon more boldly to tranſgreſſe: to meet therefore with theſe inconueniences, hee maketh vntounto himſelfe this obiection:Rom. 3.31.Rom 3:31 Doe wee then make the Law of no effect through faith? Yea, we eſtabliſh the Law. But the Law ceremoniall is not by the Goſpell eſtabliſhed,Hebr. 10.1. Rom. 10.4.Heb 10:1Rom 10:4 but aboliſhed. For that Law had but the ſhaddow of good things to come. But the end of the Law is Chriſt. So that he, offering himſelfe vponupon the Altar of the Croſſe to God the Father,Iob. 19.30:Job 19:30 a ſacrifice for ſin, did vponupon good ground ſay, It is finiſhed. So as Chriſt being come, if wee will ſtill tye our ſelues to the obſeruation of that Law,Gal. 5.2.Gal 5:2 Paul telleth vsus, that Chriſt ſhall profit vsus nothing. 4.Yee are (ſaith he) aboliſhed from Chriſt, whoſoeuer are iuſtified by the Law, yee are fallen from grace. Therefore were the Apoſtles in their dayes very carefull, to teach men to reſt vponupon Chriſt, and not to imagine that now in the time of the Goſpell, they are p. 25tyed to thoſe impotent and beggerly rudiments, Gal. 4.9.Gal 4:9as the Apoſtle calleth them. This may appeare by that notable Councell, Act. 15. and in diuers places. Much more might bee alleaged, to proue that the Law ceremoniall cannot in this place be vnderſtood. But this, I truſt, is ſufficient: and had indeed beene more then enough, but that our Aduerſaries of later time,Bellar. de Iuſtif. l. 1. c. 19. Andrad. Orthodox. Explic. l 6. although they dare not defend that opinion, yet would they make it ſeeme leſſe abſurd, as doth Bellarmine, in pointing to ſome places that their errour is grounded vponupon, as if they had reaſon ſo to teach, and Andradius nameth ſome Fathers of that minde.

Well then, by the Law, without all queſtion wee muſt vnderſtand the Law morall. But here ariſeth another doubt, what works are here excluded in theſe wordes,What workes are excluded. Without the workes of the Law. And here our aduerſaries doe earneſtly contend, not to hauehave all workes excluded from Iuſtification, but ſuch only as are done before they beleeued. For if they ſhould confeſſe that no works can iuſtifie, then falleth downe that doctrine of Merits to the ground; a moſt gainefull doctrine to Pope and Popiſh Prieſts (who muſt ſupply with their ſtore, that which other want of their owne merits.) But we teach that all workes,All works before & after, excluded from Iuſtification. aſwell ſuch as follow our iuſtification (this our aduerſaries denie) as the workes that wee doe afore our iuſtification (which themſelues confeſſe) are in theſe wordes excluded, from being any cauſes of our iuſtification before God.

And to auerre this, which we ſay, we hauehave many ſtrong reaſons. The firſt is taken from the wordes themſelues, being mightily ſtrengthned with the faithfulneſſe of him who teacheth this doctrine, and with his ſincerity in teaching. For as hee requireth in other diſpoſers of the ſecrets of God, that eueryevery man be found faithfull: 1. Cor. 4.2.1 Cor 4:2ſo he teſtifieth of his owne faithfulneſſe in his miniſtery, ſpeaking vntounto the Elders of the Church of Epheſus.Act. 20.20.Acts 20:20 I kept backe nothing (ſaith he) that was profitable, but hauehave ſhewed you, and taught you openly, and throughout eueryevery houſe. And againe,27. I hauehave kept nothing backe, but hauehave ſhewed you all the counſell of God. Neither can wee in reaſon ſuppoſe he would deale more ſincerely with them of Epheſus, then with the Romanes, of whoſe inſtruction in the faith how carefull hee was, may well bee ſeene in his firſt and fifteenth Chapters of that Epiſtle.

The Apoſtle therefore,All without exception. ſpeaking of workes without any exception, p. 26as hee doth (without the workes of the Law) if any workes ſhould not hauehave beene excluded from iuſtification, he might hauehave beene charged by the Romanes, that he kept backe ſomwhat from them, namely, what workes were to be admitted as cauſes of iuſtification, and what not: and ſo did not ſhew them all the counſell of God. For if he had beene of our aduerſaries opinion, ſincerity would hauehave forced him to hauehave ſaid, When I ſay, we are iuſtified without workes, I ſpeake only of workes done afore we are iuſtified, not of all workes. For when we are once iuſtified by God, then by our workes wee muſt iuſtifie our ſelues. So that if any workes may be accounted as cauſes of our iuſtification, the Apoſtles manner of ſpeaking would rather hauehave beſeemed ſome acquiuocating Prieſt or Ieſuite, who hauehave taught their hearts to diſſemble, and their tongues to lye, yea who profeſſe to teach the arte of diſſimulation, and cogging, and glory in their falſhood, whereby they deceiue the world, then this faithfull Apoſtle.

It is moſt certayne therefore, that the Apoſtle, being as he was, a moſt faithfull diſpoſer of the myſteries of God, one that deteſted all ſuch doubtfull or double dealing in Gods matters eſpecially,1. Cor. 2.4.1 Cor 2:4 Whoſe preaching ſtandeth not in the iniycing ſpeech of mans wiſedome, but in the plaine euidence of Spirit and power, excepting no workes, excludeth all. And many ſuch like ſpeeches we hauehave in Scriptures, in which ſuch indefinite propoſitions (as Logicians call them) are vniuerſally to bee vnderſtood.Hebr. 4.15.Heb 4:15 Chriſt is ſaid to bee without ſinne. Now, ſeeing there is ſinne Originall and Actuall, of commiſſion, and of omiſſion, ſhall we imagine, that becauſe the Apoſtle ſaith not without (all) ſinne, therefore Chriſt is ſubiect to ſome ſinne?Zach. 2.4.Zech 2:4 God maketh promiſe to his people, that Ieruſalem ſhall be inhabited without wall. Now, becauſe there are ſundry ſorts of walls, ſome of ſtone, ſome of earth, or of other matter, as men fancy: ſhall ſome cauilling companion ſay, Though they had no ſtone walls, yet had they ſome other walls for their ſtrength? But infinite ſuch places might bee brought, wherein it may eaſily appeare, that though this vniuerſall ſigne (all) be not added, yet it muſt be vnderſtood, as alſo it muſt be in theſe wordes of S. Paul, as well all workes going before, or following iuſtification, as all Lawes, either Naturall, or Morall, or Ceremoniall.

Againe, if the Apoſtle had meant only to exclude the workes done in our infidelity, he needed not ſo carefully to hauehave ſet down p. 27the manner of our Iuſtification, as he doth immediatly before theſe words: That it is by the righteouſneſſe of God, Rom. 3.22.24.Rom 3:22Rom 3:24by the faith of Ieſus Chriſt, vntounto all, and vponupon all that beleeue. And that, Wee are iuſtified freely by his grace, through the Redemption that is in Chriſt Ieſus, whom God hath ſet forth to bee a reconciliation, 25.through faith in his bloud, to declare his righteouſneſſe, by the forgiueneſſe of ſinnes. In all which, there is not one word of Workes, but all is aſcribed to Chriſt. Wherein the Apoſtle, alſo writeth ſo carefully, and ſo warily, as if he feared nothing more, then, that man ſhould reſt any thing vponupon his Merits. To conclude therefore this my firſt argument, I ſay with the Apoſtle, If it be of grace, it is no more of Workes, Rom. 11.6Rom 11:6or elſe were grace, no more grace: but if it bee of Workes, it is no more grace; for then were Workes no more Workes. So that, becauſe the Apoſtle ſayth, it is of grace, and by faith without Workes, therefore Workes are wholly excluded, as Andradius himſelfe will warrant me to ſay. For, Mercedis ratio, Andrad. Orthodox. Explicat. lib. 6.cum gratiae nomine ex aduerſo pugnat. For the conſideration of reward (or Merit) is cleane contrarie to grace.

A ſecond argument I take from the finall cauſes of this doctrine of Iuſtification by faith only, which are two, ſet downe by the Apoſtle. The one in this Chapter, immediately before the words of my Text; namely, to exclude our reioycing or boaſting. But if all workes bee not diſabled, as inſufficient cauſes of our Iuſtification, ſome workes ſhould be left, wherein we might reioyce.To exclude reioycing in our ſelues. For by reioycing, the Apoſtle meaneth nothing elſe, but that confidence that men hauehave, whereby they content themſelues, as if they were out of danger of Gods wrath. Saint Paul then concluding out of that he hath taught of Iuſtification by faith, that our reioycing is thereby taken away, teacheth vsus thus much, that whoſo apprehendeth with an aſſured faith this Iuſtification, that we hauehave by Chriſt, reſteth nothing vponupon his owne workes, or contenteth not himſelfe with the righteouſneſſe that is by the Law. But on the contrarie, our Aduerſaries ſuppoſe their reioycing is not taken away. In ſo much, as a great man among them dareth affirme,Andrad. Orthodox. Explicat. lib. 6. That heauenly bliſſe is not ſo freely giuen of God, and liberally, as in reſpect of their workes it is due. And by and by after: We gather, that eternall felicitie ought not to bee imputed according to grace, but according to debt. And therefore within a few words after, he alſo defineth Merit,Merit. A free action whereunto a reward is due. Which Doctrine of Andradius, p. 28becauſe it is alſo the Doctrine of the Romiſh Church, wee may truly affirme of them, that they doe, what in them lyeth, to make the Apoſtle a Lyer, when hee affirmeth that reioycing is taken away by the Law of faith: ſeeing they ſtill reioyce and content themſelues in their workes. But I will end this with one ſhort argument: If Iuſtification may bee by workes, then is not our reioycing in the Law taken away by faith: but it is by faith taken away: therefore Iuſtification is not by workes. The Minor propoſition is the wordes of the Apoſtle.Rom. 11.6.Rom 11:6 The Maior is proued by that, which a little before out of the Apoſtle I alleadged, that workes and grace cannot both ſtand as cauſes of our Iuſtification. But notably for this purpoſe, doth Chryſoſtome gather out of theſe words:Chryſ. in Epiſt. ad Rom. hom. 7 If the faithfull man, and he who is ſaued, would thinke well of himſelfe in this reſpect that he regardeth the Law, doe heare in theſe words, how by the Law it ſelfe his mouth is ſtopped, how by the Law hee is accuſed, how the Law it ſelfe denieth as it were ſaluation to ſinners, and excludeth all boaſting: and he who as yet beleeueth not, being hereby deiected and humbled, may take occaſion to draw neere vntounto faith: thou ſeeſt how great force faith hath, how it driueth vsus from whatſoeuer we had before, not ſuffering vsus to reioyce though neuer ſo little, in them. And a little before he hath ſayd that God ſaueth, Nullis ad hoc vſus operibus, ſed fidem tantum exigens: Not vſing (for our Iuſtification) any workes, but requiring faith only. Sedul. in Epiſt. ad Rom. cap. 3.Rom 3Sedulius alſo verie well noteth thus, Talis gloriatio quae veniebat ex operibus legis excluditur. Such reioycing is excluded as commeth of the workes of the Law.

Our comfort.Another end why our Iuſtification is by faith, is for our vnſpeakeable comfort, That it might come by grace, and the promiſe might bee ſure to all the ſeed. Rom. 4.16.Rom 4:16Whereas if wee ſhould ſeeke to get the inheritance by the Law,Gal. ….18. we could not thinke to hauehave it by promiſe, and ſo in reſpect of our owne manifold imperfections, wee might alwayes bee doubtfull and wauering, and farre from that comfort, that Gods children finde in themſelues. In this reſpect then, it is good, that we perſwade our ſelues, that we are ſaued by grace,Bell. de Iuſtific. l. 5. c. 7 that we may looke vntounto Chriſt only. Yea, Bellarmine himſelfe giueth this aduice: Propter incertitudinem propriae iuſtitiae, & periculum inanis gloriae, tutiſſimum eſt fiduciam totam in ſola Dei miſericordia ponere. In reſpect of the vncertaintie of our owne righteouſneſſe, and the danger of vaine glorie, the ſafeſt way, is to put all our p. 29confidence, only in Gods mercy and goodneſſe. Very well writeth vponupon theſe words of the Apoſtle, Theophilact: Theophil. in Epiſt. ad Rom. 4.Rom 4Quum vniuerſa ſint in Dei, tum gratia, tum miſericordia, fita, profecto quae ab eoconferuntur, ſtabilia fore & certa omni ſemini, id eſt, credentibus cunctis exiſtimanda ſunt. Seeing all things are of Gods grace and merciemercy: ſure the things that are giuen from him, as it may be thought, are ſtable and ſure to all the ſeed, that is, to all beleeuers. Ambroſ. in Epiſt. ad Rom. 4.Rom 4Saint Ambroſe alſo ſayth, Firma eſſe non potest, promiſſio omni ſemini, hoc eſt omni homini ex omni gente, niſi fuerit ex fide: The promiſe cannot bee firme vntounto all the ſeed, that is, to all men of eueryevery Nation, vnleſſe it bee of faith. And he after yeeldeth a reaſon of that he hath ſaid, becauſe by the Law we are found guiltie, and the promiſe cannot be giuen to them that are guiltie, vnleſſe they bee purified, which muſt bee done by faith. Thus then I reaſon, The promiſe of Iuſtification muſt be ſure: but vnleſſe it be of faith, it cannot be ſure: therefore the promiſe of Iuſtification muſt bee of faith. The Maior is Saint Pauls, Rom. 4.16. The Minor is the former wordes of Saint Ambroſe.

A third argument to proue, that euen the workes of them that are regenerate, cannot iuſtifie, and are excluded by Saint Paul, from hauing that force, is taken from the example of Abraham, who is ſet forth as a patterne, in whom wee may learne how wee all can attaine to Iuſtification, as it is plaine to ſee in the fourth Chapter of this Epiſtle to the Romanes. Abraham, Abraham not iuſtified by workes.a good while after he was called out of Vr of the Chaldees, had liued a good time in obedience vntounto GOD, had done no doubt, many good Workes, and offered many Sacrifices vntounto God: yet, without reſpect vntounto any of his Workes, that hee now the childe and ſeruant of God had done: Abraham beleeued God, Gen. 15 6. Gal. 4.9.3. Rom. 4.13.Gen 15:6Gal 4:9Gal 4:3Rom 4:13and that (his beleeuing) was imputed to him for righteouſneſſe. And therefore, Paul is bolde to vſe ſuch excluſiue words: The promiſe was not giuen through the Law, but through the righteouſneſſe of faith. And, Sicut Abrahae, & noſtra filiorum eius per gratiam, ſayth Primaſius: Primaſ. in Epiſt. ad Rom. 4.Rom 4As was (the Iuſtification) of Abrahams, ſo is ours alſo, who are his children, by grace. But to be ſhort, I ſuppoſe, we may bee bold to gather out of that which is ſaid, this reaſon. As Abraham was iuſtified, ſo ſhall wee bee: but Abraham was iuſtified by faith, without the workes that he did, being Gods ſeruant, therefore we alſo ſhall ſo be iuſtified. All this argument may well and ſtrongly be prooued p. 30out of this fourth Chapter of the Epiſtle to the Romanes.

But what neede many Arguments? Confitentem habemus reum. Stapleton our Countriman, a ſure friend to the Romiſh Church, and as loth as any of them, to write any thing that might any way impugne their Popiſh Maximes, ſeeing the deadly wound which theſe words of the Apoſtle giuegive to their Doctrine of Merits, is very carefull to ſalue that ſore: yet the force of truth driueth him to grant that heere the Apoſtle,Antidot. in Rom. 3.28. Our works cannot merit forgiueneſſe of ſinnes.Rom 3:28 Excludit opera à virtute iuſtificandi abſolutè, id eſt, à virtute remittendi peccata: Excludeth Workes from hauing power ſimply or abſolutely to iuſtifie, that is, to remit ſinne, or from power to remit ſin. What can be more plaine? Good Workes cannot obtaine remiſſion of ſins, ſayth Stapleton, and therefore not iuſtifie abſolutely or perfitly. Now, an vnperfit Iuſtification we are not acquainted withal, neither hath Chriſt or any of his Apoſtles taught vsus any ſuch. But we know that a perfect cauſe hath her perfect effect, a perfit Sacrifice (ſuch an one was that which Chriſt offered) hath obtained perfect Iuſtification before God for all beleeuers.

But heere, I would faine hauehave asked a queſtion of Stapleton, if he had beene aliue, or of ſome other friend of his, (ſeeing hee is gone, to giuegive an account, how well he hath vſed his talent, whether to gaine ſoules to Chriſt or to Antichriſts) how Pariſh Prieſts ſhall doe hereafter? When men and women come to bee ſhriuen, and hauehave confeſſed their ſinnes, ſhall their Ghoſtly Father, bid them faſt ſo many Frydayes, Wedneſdayes, or Saints Eeues, gad on Pilgrimage to Hales or Buxton, to Compoſtel, to Rome, or to Loretta, weare Haire-cloth next their skinne, goe bare-foote and bare-legged? ſhall they torment their bodie with Whips, or other puniſhments,Popiſh penances plaine cozenages. or begger their Poſteritie in building Chaunteries, and ſuch like places, for ſatisfaction for ſinne? All this is to no purpoſe. For Stapleton aſſureth vsus, there is in theſe, or any other, though better workes by farre, ſuch as GOD hath commanded, no power to remit ſinne; ſo that Iuſtification muſt bee ſought for ſome better way. And ſo it ſeemeth, the World hath beene couzened a great while by theſe cogging Companions, which hauehave made men and women beleeue, that by ſuch Workes they may ſatisfie for their ſinnes. And thus I truſt vponupon ſo good a confeſſion of Stapleton, ſo good warrant of the Word, and ſure grounds of doctrine, wee may conclude that a man is iuſtified and accounted guiltleſſe before God, by faith apprehending Chriſt Ieſus, in whom p. 31we hauehave redemption by forgiueneſſe of our ſinnes, without any Merit of our Wrokes, whether before or after our Iuſtification.

Now, that which out of theſe words we conclude, doth of neceſſitie follow, but that our Aduerſaries fearing, leſt their Diana of Merits ſhould be nothing eſteemed, if they caſt not a miſt before mens eyes, to hinder from them ſeeing the cleere light of truth that ſhineth in our Doctrine,Act. 19.25.28.Acts 19:25Acts 19:28 aſſemble as did the Siluerſmiths at the call of Demetrius, who told them, by that craft they got their goods; and with ſuch other ſpeeches, made them full of wrath, inſomuch as they cried out, ſaying, Great is Diana of the Epheſians. Euen ſo is it with vsus. The Romiſh Demetrius, that getteth much by ſelling ſuch as they call good Workes, with his followers ſeeking to defend the Doctrine of Merits, cry out of that which teacheth Iuſtification by faith only, whereby they may hauehave much loſſe, if want of euill gotten goods may bee counted loſſe. I confeſſe, we teach, that Faith only doth iuſtifie: that is, that a true and liuely faith, wrought in our hearts by Gods Spirit, working by louelove,True faith only iuſtifieth. fruitfull in good workes, adorned and beautified with holineſſe of life (for theſe are badges whereby to know a true faith) doth iuſtifie and acquite vsus before God, ſo as wee boldly ſtand and plead not guiltie. Whereby our Aduerſaries may ſee, how vniuſtly they ſlander vsus and our Doctrine, as if wee were enemies to all good Workes. And yet we only teach, that ſuch a true faith as I hauehave now deſcribed, without reſpect of the Workes that alwayes accompanie it, doth iuſtifie, not by the Merit of this faith, but in that it is our hand whereby we apprehend and hold faſt, that Iuſtification which we hauehave in Chriſt, through the vnſpeakeable merciemercy of God.

And this our Doctrine is ſo warranted in Sacred Scripture, as nothing more. Saint Paul doeth often vſe excluſiue words,Excluſiue words. Negatiue. Equiualent. as theſe are without the Law: without Workes. Sometime plaine negatiue words, Not by Workes, not by the Law. Otherwhile words equiualent, or of ſuch like force; As, by grace, Freely. Theſe manners of ſpeech when I conſider of, I cannot but like well of the good and Chriſtian counſell, giuen by Primaſius an ancient Writer, Audi gratis, tace de Meritis. Heare (what the Apoſtle ſayth) freely, and ſpeake not a word of Merits.

Thus, therefore I reaſon for our Doctrine of Iuſtification by faith only: If Workes are not to be ioyned with faith in the matter p. 32of Iuſtification, then faith only, euen by the confeſſion of our Aduerſaries doth iuſtifie. For our Romiſh Catholikes denie not this our Doctrine but in reſpect of workes, neyther doe they in any their Bookes or Writings, ſeeke to match any thing with faith as cauſe of Iuſtification, but workes only: But workes are not to be ioyned with faith, in the matter of Iuſtification, as the Apoſtle moſt plainly proueth:Gal. 2.16.Gal 2:16 Know ye, that a man is not iustified by the Workes of the Law, but by the faith of Ieſus Chriſt. Againe, Ye are ſaued by grace, Eph. 2.8.9.Eph 2:8Eph 2:9through faith, not of your ſelues, it is the gift of God, not of Workes, leſt any man ſhould boaſt himſelfe. Laſtly, theſe words to the Romanes are very effectuall.Rom. 1.28.Rom 1:28 Therfore wee conclude, that a man is iuſtified by faith without the workes of the Law. As if he would hauehave ſaid, We the Apoſtles of Ieſus Chriſt, appointed to bee the Scholemaſters and Teachers of the World, vponupon good ground teach this as a doctrine not to be denied, a principle in Religion not to be doubted of.

Faith onlyAnd howſoeuer our Aduerſaries impugne this Doctrine, and would perſwade the ſimple, that it is ſtrange, and hath no warrant: yet are we able to produce ſuch, as many hundreds of yeeres ſince, hauehave taught the ſame, and gathered it out of theſe words of the Apoſtle. Origen, who liued about fourteene hundred yeeres ſince, in verie few words,Orig. in Ro. lib. 3. cap. 3. doth twice auerre the ſame: Dixit Apoſtolus (ſayth he) fide, ſolius iuſtificationem ſufficere, ita vt credens quis tantummodo iuſtificetur: The Apoſtle hath ſaid, that Iuſtification of faith only will ſuffice, ſo that he who beleeueth only, is iuſtified. Iſichius wrote at the leaſt a thouſand yeeres ſince, and he ſayth much like, as Origen before him:Iſich. in Leuit. l. 4. c. 18 Gratia & miſericordia, fide comprehenditur ſola, non ex operibus, vt dicit Apoſtolus: Grace and mercy is obtained by faith only, not by Workes, as Paul ſaith. We cannot then be iuſtly charged as Teachers of new Doctrine heerein, ſeeing wee affirme nothing, but that others long before vsus hauehave taught.

But, becauſe this is ſo much miſliked, as it is, and ſo ſcornefully reiected of our aduerſaries, although all truth muſt bee grounded vponupon the word of truth,Iam. 1.18.Jas 1:18 as S. Iames calleth the Word of God, neither needeth it the teſtimonie of any man, which God in the Sacred Scriptures ſo plainly hath deliuered: yet for the ſatisfying of the ſimple, and the ſtopping of the ſlanderous mouthes of our obſtinate enemies; I purpoſe to let you ſee ſuch a conſent with vsus in Doctrine for this point, of Ancient Fathers and Learned Writers p. 43long before our time, as in no one article or piece of doctrine, wherein our aduerſaries diſſent from vsus, I ſuppoſe a greater can be ſhewed, neither mo ſeuerall Authors alleaged. So that I may well impanell for tryall of this controuerſie, two Grand-Iuries of famous men, well reported of for godlineſſe and learning among all men; many of them, and the meaneſt of them, of ſuch reputation in the Church of Rome, as they are thought ſufficient to goe vponupon tryall of as great a matter as this is (although it be of great importance:) And S. Paul himſelfe ſhall ſpeake for all, as you heare hee hath done, and bee Fore-man of this Iurie, for they all hauehave learned of him that they ſay, euen in theſe wordes, which now I intreat vponupon.

And firſt I will ſecond him with ſome of them,Commentaries vponupon theſe wordes. that wrote their Commentaries vponupon this Epiſtle of S. Paul to the Romanes. All I hauehave not, out of ſuch as I hauehave I will alleage, but out of eueryevery one, one place, although out of diuers of them I might produce very many. Of Origen I hauehave ſpoken before, and therefore I now omit him. S. Ambroſe is next, who affordeth very good choice of teſtimonies, he hath ſuch plenty.Amb. in Rom. 3.Rom 3 Iuſtificati ſunt gratis (ſaith hee) quia nihil operantes, ne que vicem reddentes, Sola fide iuſtificati ſunt dono Dei: They are iuſtified freely, becauſe working nothing, neither recompenſing, they are iuſtified by faith only by Gods gift. S. IEROME very briefly, but as plainely, writeth,Hieron. in Rom. 4.Rom 4 Per ſolam fidem iuſtificat Deus: God iuſtifieth by faith only. Then hauehave we Sedulius, writing thus: Ad Christum veniens ſola quum credit fide ſaluatur: Sedul. in Rom. 3.Rom 3He that commeth vntounto Chriſt, is ſaued by faith only, when he beleeueth. And the laſt of this ranke ſhall Primaſius be, who writeth thus,Primaſ. in Rom. 4.Rom 4 Impium per ſolam fidem iuſtificat: God iuſtifieth the vngodly by faith only.

Another ſort of them, whom I meane to produce in this matter,Other expounding other Scriptures are ſuch, as expounding other places of Scripture, hauehave in ſuch their Commentaries taught the ſame doctrine. Among whom the firſt is Hilarie, as moſt ancient in yeeres, ſo moſt worthy to hauehave the firſt roome, becauſe he ſetteth downe the very wordes in queſtion betweene vsus now:Hil. in Mat. Con. 8. Sola fides iuſtificat (ſaith he) Only faith iuſtifieth. The next ſhall be Chryſoſtome, who, as he was next him in yeeres of all this company, ſo hee differeth very little in wordes. Ex ſola quippe fide nos ſaluauit: For by faith only he hath ſaued vsus. Chryſoſt. in Eph. hom. 5.Auguſtine, a man moſt famous in Gods Church for learning, and his great labours againſt Heretikes, well agreeth with the reſt, p. 44ſaying,Aug. in Pſ. 88 Conc. 2.Ps 88 Sola fides Chriſti mundat: The faith only of Chriſt cleanſeth. To whom may Cyril alſo be added, who though he hauehave not the ſame wordes, yet teacheth he that ſubſtance of doctrine in theſe wordes:Cyril. Alex. in Iob. lib. 9. cap. 30. Per fidem; nam que non aliter ſaluamur: By faith; for no other way we are ſaued. ISYCHIVS I hauehave before produced, I will not therefore mention him againe in this place. But venerable Bede, the glory of our North Country, ſpeaketh more plainely. Per iuſtitiam factorum nullus ſaluabitur, Beda in Pſ. 77.Ps 77ſed per ſolam iuſtitiam fidei: By righteouſneſſe of workes ſhall no man be ſaued, but by the righteouſneſſe of faith only. Theophil. in Gal. 3.Gal 3After him Theophilact writeth thus: Demonſtrat (Apoſtolus) fidem vel ſolam habere iuſtificandi virtutem: The Apoſtle ſheweth, that euen only faith hath power to iuſtifie. Very well alſo, and agreeably to the reſt writeth Haimo, who liued about ſome 800. yeeres ſince:Haimo in Gal. 3. Bernard. in Cantic. ſer. 22.Gal 3 Fides ſola ſaluat: Faith only ſaueth. And moſt comfortably, as in many things, writeth good BERNARD. Quiſquis pro peccatis compunctus, eſurit & ſitit iuſtitiam, credat in te qui iuſtificat impium, & ſolam iuſtificatus per fidem, pacem habebit apud Deum: Whoſo feeleth remorce for ſinne, and ſo doth hunger and thirſt after righteouſneſſe, let him beleeue in thee, who doſt iuſtifie the vngodly, and being iuſtified by faith only, he ſhall hauehave peace with God. And Oecumenius telleth vsus,Oecumen. in Iam 2.Jas 2 That ABRAHAM was an image of iuſtification by faith only, when it was imputed to him for righteouſnes that he beleeued. Then hauehave we Rupert, Rupert. in Reg. cap. 39. lib. 2.who writeth, that ſola iuſtificare potest fides Ieſu Chriſti: The only faith of Ieſus Chriſt can iuſtifie.

Sundry other Fathers alſo and learned Writers we hauehave, who in their ſeuerall Treatiſes affirme that alſo,Fathers in their ſeuerall Treatiſes. which we out of the Apoſtle doe gather. To begin with Cyprian as moſt ancient: Fides tantùm prodeſt (ſaith he:) Faith only profiteth. Next vntounto him commeth Baſil, Cypr. l. 3. ad Quir. c. 42. Baſil. Hom. 22.whoſe wordes are theſe: Ea demum perfecta & omnimoda gloriatio eſt in Deo, quandone que propter ſuam ipſius iuſtitiam quis extollitur, ſed agnoſcit ſe quidem vera deſtitui iuſtitia, verum ſola in Chriſtum fide iuſtificatum eſſe: That is perfit reioycing, and altogether in the Lord, when a man is not proud, no not of his owne righteouſneſſe, but confeſſeth himſelfe to be deſtitute thereof, and that hee is iuſtified only by faith in Chriſt. GREG. NAZIAN. who for the great opinion of learning, that was conceiued of him, was called the Diuine, as he was in Baſils time, ſo was he of his mind too, as theſe his wordes doe ſhew:Nazian. Orat. 21. Confiteri Chriſtum, & credat illum a mortuis ſuſcitatum eſſe & ſaluaberis. Siquidem credere ſolum iuſtitia eſt: Confeſſe p. 45Chriſt, and beleeue that he is raiſed from the dead, and thou ſhalt be ſaued. For to beleeue only is righteouſneſſe. PAVLINVS alſo is of the ſame minde, that the reſt are, as wee may ſee in an Epiſtle, which is among S. Auguſtines Epiſtles: his wordes are,Epiſt. 58. Aug. Salus fide ſola quaeritur: Saluation is ſought for by faith only. This is alſo the iudgement of Ruffine, in his expoſition of the Creede, it is among Cyprians workes.Ruffin. in Symbolum. De remiſſione peccatorum (ſaith he) ſufficere deberet ſola credulitas: Concerning remiſſion of ſinnes, beleeuing only ſhould ſuffice. And the reaſon of this his aſſertion is not to bee omitted. Quis enim cauſas aut rationem requirat, vbi indulgentia principalis eſt? For who will inquire after cauſes, or a reaſon, where indulgence (or pardon) is principall? THEODORET alſo, as oft in other his Treatiſes, ſo alſo in his bookes againſt the Idolatrie of the Gentiles, and in defence of Chriſtian Religion, writeth thus:Theod…r. de curat. Grae. Affect. l. 7. Non vllis operibus noſtris, ſed per ſolam fidem, myſtica bona conſecuti ſumus: Not by any our workes, but by faith only we hauehave gotten vnknowne good things. Now vntounto theſe I may adde Leo a Pope, in an Epiſtle that he ſent by one called Philo, to Leo, then Emperour. It is not his 70. Epiſtle (as Bellarmine vntruly quoteth the place) but 76. But his wordes are theſe: Catholica fides humanum genus ſola vinificat, Leo Epi. 76.ſola ſanctificat: The Catholike faith doth only quicken, only ſanctifie mankinde. But Bellarmine anſwereth, that Leo in thoſe wordes ſpeaketh De fide dogmatica: Of a dogmaticall faith; Bellar. de Iuſtif. l. 1. cap. 25.and ſuch as is oppoſed againſt Heretikes. As if he had ſaid, that the Arrian faith, or that of the Eutycheans cānot ſanctifie, but that faith which is true and Catholike. Be it ſo, yet he muſt needes grant, that no dogmaticall faith, that is, no externall profeſſion of Religion, how earneſt in ſhew ſoeuer it is, be it alſo neuer ſo true, can quicken and ſanctifie, vntil it be as a ſeed ſowne in the heart, taking hold of Chriſt for the remiſſion of ſinnes; and ſo it, I ſay, it only giueth true life to a Chriſtian. I hauehave alſo read theſe very wordes, cited out of Alcuine, whom ſome call Albine; the booke, I confeſſe,Alcuin. Praefat. ad Carol. Mag. I hauehave not ſeene. But if he hauehave ſuch words, he ſeemeth well to approue that which Leo hath written, becauſe hee hath alleaged his very wordes without any change. I will cloze vp this ranke with one, well eſteemed of in the Church of Rome:Rich. de S. Victor. deciſione dubi. Apoſtoli. Ecce (ſaith he) habes apertè, quòd poſſit homo aliquando iuſtificari ex ſola fide, abſ que legis opere: Behold, thou ſeeſt plainely, that a man may ſometime be iuſtified by faith only, without any worke of the Law. Which, ſeeing hee will p. 46grant to be ſometime, I ſee no reaſon why he ſhould doubt, but that it is ſo alwayes. For there is but one way of iuſtifying Iew or Gentile,Rom. 3.22.Rom 3:22 one or other, Euen the righteouſneſſe of God, by the faith of Ieſus Chriſt, vntounto all, and vponupon all that beleeue.

Chriſtian Poets.There are then three ancient Chriſtian Poets, who ſing the ſame ſong, with theſe Fathers and learned Writers. Iuuencus is firſt,Hier. Catal. Script. eccl. Hieron. in Mat. 2. Iuueac. hiſt. Euang. l. 2.Matt 2 who liued about the 330. yeere of Grace, of whom S. Ierome maketh mention, and alſo citeth a Verſe out of him, in his Commentaries vponupon S. Matthewes Goſpell. This Iuuencus, I ſay, hath theſe wordes: Nam que vbi certa fides fuerit complexa ſalutem, non erit vlla illic anceps agitatio iuris: For when aſſured faith hath taken hold of ſaluation, there will be no more doubtfull waging of Law. Not long after him was Prudentius, who in a booke, intituled Pſychomachia, wherein hee ſheweth what fights and battels the ſoule hath,Prudent. pugna concord. & diſcord. ſpeaking of faith, writeth thus, Haec mea ſola ſalus: This faith only is my ſaluation. And I finde alleaged by that famous learned man of our time, D. Humphrey, in his anſwere to Campians firſt reaſon: the like out of one Victor Cemenſis, as I take it, but his wordes are theſe,Victor. writing of Abrahams faith, Credidit, & nudae fidei conſenſio ſola, plenam ad iuſtitiae & meritireputata coronam eſt: ABRAHAM beleeued, and this conſent only of bare faith, was imputed to him for a full crowne of righteouſneſſe and merit.

Popiſh Writers.Yet hauehave I reſerued three great Rabbies in the Romiſh Church, for the ſhutting vp of this queſtion, who if they ſpeake, as their Fore-man hath done, and many other before them, I hope, we ſhal be found not guiltie of errour, much leſſe of hereſie. The firſt of this company is Gratian, the very ſtore-houſe of their Canon Law, who very plainely affirmeth,Diſt. 2. de Poenit. charitas eſt a q. that fidei ſoli vaenia promittitur: To faith only is pardon promiſed. And a little after, Fide ſola peccata relaxantur: By faith only, ſinnes are remitted. If any man anſwere, that he there telleth vsus but what Auguſtine ſaith: true; but withall he alleageth it, not as miſliking, but as approuing it as ſound doctrine. After him commeth Peter Lombard, though equall in time (for it is ſaid that Gratian, Danaeus in Com. in Lombard. in prolegomenis, c. 4.and Lombard, and Petrus Comestor, were all brethren, and the baſtard children of a Nunne) Lombard, I ſay, Biſhop of Paris, whoſe authority in the Church of Rome, was like that Pythagoras had among his Schollers, among whom it was enough, to ſay, The Maſter ſaith it. His writings are in ſuch account with them, that they are the very ground of Popiſh or p. 47Schoole diuinitie. In ſo much, as ſince hee wrote his bookes of Sentences, very many by their Commentaries hauehave laboured to explane him, ſtudying ſomtime to make him agree with himſelfe, ſometime with that the Church Romiſh hath formerly taught. Lambertus Danaeus, in the place before alleaged, reckoneth at the leaſt 37. or 38. who hauehave taken ſuch paines, and yet as not hauing reckoned all, referreth them, who are deſirous to know of mo, vntounto Trithemius.

This great Doctor of the chaire for Schoole-diuinitie, in a Preface he writeth before his Commentaries vponupon Pauls Epiſtles, in the very latter end thereof, gathering a briefe and ſumme of the former part of Pauls Epiſtle to the Romanes, hath theſe wordes: Pluribus modis oſtendit iustitiam & ſalutem, Lombard. Praefat in Comment. in Epi. Paul.aequè Iudaeis & Gentibus eſſe, non per legem ſed per fidem Ieſu Christi, vt à lege eos tollat, & in ſola fide Christi eos constituat: The Apostle many wayes proueth, that righteouſneſſe and ſaluation is both to Iewes and Gentiles alike, not by the Law, but by faith of Ieſus Christ, that he may with-draw them from the Law, and ſettle them in the only faith of Christ. And after, in the very beginning of his expoſition, vponupon the third Chapter of the Epiſtle vntounto the Philippians:Lombard. in Epiſt. ad Philip. c. 3.Phil 3 Contra Pſeudo-apostolos eos monuit, ne legalia ab eis recipiant, ſed fidem Chriſti ſolam ſufficere credant: Againſt falſe Apoſtles he hath admoniſhed them, that they receiue not of them precepts of the Law, but beleeue that the only faith of Chriſt ſufficeth.

Yet hauehave we the Doctor of Doctors behinde, that Angellical Doctor (for ſo they call him) whoſe wordes at Rome are Oracles, and his writings, with too many, hauehave more credit, then the ſacred Scriptures. Yet in this, I beleeue, he will proue a Lutheran or Caluiniſt, I know not whether, but ſure I am a Paulinist. Yee ſhall heare his owne words, that you may know I wrong him not. Moralium legitimus vſus eſt (ſaith he) vt homo non attribuat eis, Tho. Aquin. 1. Tim. 1. Ier. 3.1 Tim 1Jer 3quam quod in eis continetur. Data eſt lex vt cognoſcatur peccatum, Rom. 7. Concupiſcentiam neſciebam, niſi lex diceret: Non concupiſces, quod dicitur in decalogo. Notable good counſell it is, which in theſe wordes hee giueth, and ſound and Chriſtian inſtruction, which I would it were well marked. The lawfull vſe (ſaith he) of the morall precepts is, when a man aſcribeth not any thing to them, but what in them is contayned. The Law is giuen, that ſinne might bee knowne, Rom. 7. I knew not lust, except the Law had ſaid, Thou ſhalt p. 48not lust, as is ſaid in the Decalog. Now marke the concluſion, which he hereupon inferreth. Non eſt ergo in eis ſpes iuſtificationis, ſed in ſola fide, Rom. 3. Arbitramur hominem iustificari per fidem, abſ que operibus legis: Therefore, there is not in them (the precepts of the Law) any hope of iuſtification, but in faith only, Rom. 3. We conclude that a man is iuſtified by faith, without the workes of the Law. I hauehave the more carefully ſet downe his words, becauſe they are ſo plaine and pregnant for vsus. For firſt, he teacheth that the lawfull vſe of the morall Law, is to let vsus ſee our ſinne (not to ſeeke for iuſtification by it, as after he ſheweth.) And why ſhould wee bee taught this, if not to driue vsus vntounto Chriſt? Then alſo he affirmeth, that there is no hope of ſaluation therein, but in faith only. And that which doth much contradict our now Romiſh Catholikes, he gathereth this doctrine of Iuſtification by faith only, euen out of theſe wordes of Paul, as we doe. How now can we be Heretikes, and your Angellical Doctor a Catholike! No, no, hee writeth as plainely for Iuſtification by faith only, as any of vsus. It is high time the purgers of mens writings ſhould be ſet on work, to mend their Index Expurgatorius, that Thomas may bee taught to ſpeake otherwiſe then thus, or elſe he will marre all, for he ſpeaketh here not Romiſh.

For to make it more plaine, what hee thinketh elſewhere too, concerning iuſtification by workes, when duly and indifferently he conſidereth of the word it ſelfe, and examineth that he writeth by the true touch-ſtone, one place more, out of the ſaid Thomas, I truſt, ſhall not be thought tedious. Expounding the wordes of S. Paul to the Galathians,Gal. 3.10.Gal 3:10 As many as are of the workes of the Law, are vnderunder the curſe, He ſheweth, the Apoſtle ſpeaketh here of all workes,Aquin. in Gal. 3. Lect. 4.Gal 3 Ceremoniall, or Morall. Opera enim non ſunt cauſa quòd aliquis ſit iuſtus apud Deum, ſed potiùs executiones & manifeſtationes iuſtitiae. Nam nullus per opera iuſtificatur apud Deum, ſed per habitum fidei, non quidem acquiſitum, ſed infuſum. Et ideo quicun que ex operibus legis iuſtificari quaerunt, ſub maledicto ſunt, quia per ea peccata non remouentur, nec aliquis quo ad Deum iuſtificatur, ſed per habitum fidei charitate informatum: For (ſaith he) workes are not the cauſe why a man is iuſt before God, but the executions rather, or manifeſtations of iuſtice. For by workes is no man iuſtified before God, but by the habit of faith, and that not gotten, but giuen. Whoſoeuer then by the workes of the Law, ſeeke to be iuſtified, are vnderunder the curſe, becauſe by works our p. 49ſinnes are not put away, neyther is any iuſtified before God, but by faith beautified with louelove. Theſe two ſentences of Thomas of Aquine being duly weighed, doe as plainely auow Iuſtification by faith only, and diſproue Iuſtification by Workes and our owne Merits, as any thing we doe ſay or write: inſomuch, as if he were aliue, I make no doubt, but he ſhould be forced eyther to recant, or would be accounted a Caluiniſt, hee followeth ſo truly the trace of Saint Pauls Doctrine herein.

But, what if our Countriman Stapleton bee of this minde too? I know that (if hee were aliue) he would not ſay ſo for any thing, he hath alwayes beene ſo peſtilent and peruerſe an enemie to the ſame, calling the Doctrine of Iuſtification by faith only,Stap. Antid. in Act. 15.10. Antid. in Ro. 3. v. 21.Acts 15:10Rom 3:21 A moſt wicked and moſt pestilent Doctrine. Yea, & elſewhere too, he is nothing better perſwaded thereof, but ſayth, It is impious, and full of ſhame: ſo ſhamefully doth this impious wretch, write of this moſt comfortable Doctrine. But we will not moue him to ſay it plainly: wee will not ſtand vponupon termes; ſo hee teach the ſubſtance of the Doctrine, we will beare with him. And with a little helpe hee will be brought to that. We will but lend him a Maior propoſition, much like that which I vſed in the beginning of this diſcourſe of Iuſtification by faith only, and he will fit himſelfe of a Minor, and ſo iumpe with vsus in Doctrine. If the Apoſtle exclude from Iuſtification all workes, ſo as they hauehave no power to iuſtifie, then faith only doth iuſtifie: but he excludeth all workes from hauing power to iuſtifie: therefore faith only iuſtifieth. The Maior I hauehave ſhewed before, is not to bee denyed of any Papiſts, becauſe that they ſeeke not to ioyne with faith any thing in the matter of Iuſtification, but only workes. As for my Minor, Stap. Antid. in Act. 3.10.Acts 3:10it is granted by Stapleton in the words before alleadged, that the Apoſtle excludeth Workes from hauing power to iuſtifie abſolutely, that is, to forgiue ſinnes. Thus hauehave we one more on our ſide then we hoped for, and ſo may be bold (I truſt) to conclude.

Now, although this cloud of witneſſes is ſufficient, I hope, to cleere vsus from any ſiniſter imputation of euill dealing, as if wee would teach that is ſtrange, and not heard of, but of late dayes: yet we hauehave in this point, a better teſtimonie then all men can affoord vsus. For the aſſurance of this Doctrine is this, that the holy Ghoſt ſealeth vp this confidence in our hearts,Rom. 8.16.Rom 8:16 and Gods Spirit beareth witneſſe with our Spirit, that wee are the children of God, and p. 50hauing receiued the Sprit of adoption, we are bold to cry, Abba Father. This, this, I ſay, is the argument that more perſwadeth the children of God, then all that men can bring. This argument did ſo conuince euen the very conſcience of Saint Paul, Phil. 3.8.9.Phil 3:8Phil 3:9That the righteouſneſſe of the Law was (as I may ſo ſay) but lothſome to him, in compariſon of that righteouſnes which he longed after by Chriſt. This righteouſneſſe whoſo hath a true feeling of, he doth but laugh to ſcorne the idle diſputations of them, that ſeeke to proue it muſt bee had by Workes.

But I am not ignorant, how our Aduerſaries doe what in them lyeth, to elude the teſtimonies of God and all good men, and as much as they can, to dimme the verie light of our conſciences; that wee ſhould not ſee this comfort.Bell. de Iuſtif. l. 1. c 25 Annot. in Iam. 2.24.Jas 2:24 And therefore Bellarmine ſeemeth to make ſome anſwer to ſome few places alleaged out of the Scriptures and Fathers againſt them. So doe the Rhemiſts too, in their Annotations vponupon the new Teſtament. But all in vaine: the Sunne of truth ſhineth ſo cleere, that all they can doe, is not ſufficient to dimme the light thereof. For this word, Faith only, being ſo commonly vſed as it is, teacheth vsus, that nothing but faith is that which by our Sauiour Chriſt iuſtifieth. For it only cannot be ſaid to doe it, if eyther Law of Ceremonies, or of the Commandements, the workes eyther of the vnrighteous or of the faithfull bee ioyned with it. And therefore, though our Aduerſaries would ſometime exclude one thing from iuſtifying, ſometime another: yet ſo long as they exclude not all, but faith in Chriſt Ieſus, from being cauſe of our Iuſtification, they ſeeke but to deceiue vsus.

Aug de fide & operibuc. 14. Good workes neceſſarie when we are iuſtified. Aug. de fide & operibus cap. 14.Yet I denie not, but workes, as S. Auguſtine ſayth, doe follow him that alreadie is iuſtified, though they goe not before him that is to be iuſtified. For they are (as a little before I ſaid out of Thomas of Aquine) the execution and manifeſtation of our righteouſneſſe, but no cauſes therof. In which ſence, the Fathers very often, eſpecially Saint Auguſtine, in many places hauing ſhewed plentifully out of the Apoſtle, That we are iuſtified by faith without the workes of the Law: Yet withall, he giueth vsus to vnderſtand, that, Hoc non agit, vt percepta ac profeſſa fide, opera iuſtitiae contemnantur: hee goeth not about thereby to make vsus contemne the workes of righteouſneſſe, we once hauing receiued and profeſſed faith. No, we (when once we are iuſtified) are Gods workemanſhip, Epheſ. 2.10.Eph 2:10created in Christ Ieſus vntounto good works, which God hath ordained that we ſhould walke in them.

p. 51Againe, they tell vsus, ſome of the Fathers ſpeake of faith as it is Dogmaticall, for our profeſſion or Religion, and that in ſuch ſence only they affirme, Faith only to iuſtifie, becauſe it is the true, and not a falſe faith that muſt ſaue. Of which I ſayd ſomewhat before, when I alleadged the words of Leo, for confirmation of our Doctrine. But yet ſomewhat more to explane the matter, wee muſt conſider that faith hath two reſpects:Outward Doctrine. The one as it is an outward thing which is taught, or wee may reade of it in Bookes. That pierceth the eares, it hath alſo conſent of the minde and vnderſtanding, when we yeeld to the truth therof. But this; though a true faitht yet vntill it be planted in the heart and beleeued, iuſtifieth not. As for example, the Deuill may and did know the true faith, as when he ſaid, Ieſus, the Sonne of God, Mat. 8.29. Mark 1.24.Matt 8:29Mark 1:24what hauehave wee to doe with thee? Againe, What hauehave we to doe with thee, Ieſus of Nazareth? art thou come to deſtroy vsus? I know what thou art, That holy ome of God. We reade alſo elſewhere in Saint Marke, Mark. 3.11Mark 3:11When the vncleane Spirits ſaw Chriſt, they fell downe before him and cryed, ſaying. Thou art the Sonne of God. And Saint Iames ſayth plainely,Iam. 2.19.Jas 2:19 The Deuils beleeue that there is one God and tremble. But our Aduerſaries will grant, that although it is a Catholicke faith that the Deuils hauehave: yet it furthereth them not to ſaluation. That faith in Chriſt Ieſus doth iuſtifie is a true faith, that is a true Doctrine; yet no doubt acknowledged of many, that ſhall neuer find with comfort the ſweetneſſe thereof. But when this perſwaſion is well rooted in the heart,Inward aſſurance. ſo that it maketh vsus to reſt and repoſe our ſelues vponupon God, which we call beleeuing in God, then doth it iuſtifie. Thus then, although it is moſt true, that it muſt be a Catholike, not an Hereticall faith that ſaueth: yet euen that true & Catholike faith doth not quicken, it doth not ſanctifie, or iuſtifie, vnleſſe to our endleſſe comfort, we receiue the ſame into the heart. And ſo as the Catholike faith is only auaileable: ſo vntill it be receiued into the heart, it helpeth not, and then it only iuſtifieth.

But many things are out of the Scripture obiected againſt this Doctrine, whereby the ſimple, and ſuch as are not acquainted with the Word,Heb. 3.14.Heb 3:14 neyther by long cuſtome hauehave their wits exerciſed to diſcerne both good and euill, as the Apoſtle to the Hebrewes ſpeaketh, may ſoone be deceiued. For to ſuch as hauehave not iudgement to trye Metals, euen Tinne will ſeeme Siluer, and Copper Gold; becauſe in colour they are ſomewhat like. To ſay nothing of ſuch p. 52places, it may bee dangerous in theſe our euill dayes, leſt thereby ſome that deſire to know the truth, by the name of Scripture, wreſted to a wrong ſence, may be led into errour. And yet to ſpeak of eueryevery particular place alleadged would bee verie tedious, for they are many. I hauehave therefore thought good to draw them into ſome few heads, and ſo anſwering their principall allegations, it will not be hard to iudge of all others alſo.

I will beginne with ſuch Scriptures as ſeeme to aſcribe Worthineſſe vntounto men. For out of them doth Bellarmine thus gather, Dignum eſſe praemio, De Iuſtific. lib. 5. ca. 2, 3 What worthineſſe in men. Wiſd. 3.5.Wis 3:5& mereri praemium idem ſunt: To bee worthy of a reward, and to deſerue a reward is all one. And to proue this worthineſſe in men, he alleadgeth foure places. The firſt is taken out of the Booke of Wiſedome, God tryed them and found them worthie of himſelfe. The Booke from whence this teſtimonie is taken, is knowne not to be Canonicall Scriptures, and therfore of no ſuch credit in Gods Church, as that vponupon places out of it, wee may ground any Article of Religion. And this anſwere might ſerue verie well to this obiection. But yet the words themſelues doe not of neceſſity proue merit or worthineſſe of the workes that we doe. And that firſt in reſpect of the perſon that trieth, thē alſo in regard of them that are tryed. He that tryeth his ſeruants, is (I know) wiſe enough to examine and ſpye faults, iuſt alſo to puniſh them: But he is alſo content to couer with the righteouſnes of his Sonne our faults, and to hide our iniquities, not beholding vsus, as in our ſelues we are ſinners,Who are found righteous or worthy. Dan. 9.24.Dan 9:24 but as we are in Chriſt righteous. Then alſo who are they that being tryed are found righteous? Euen they whoſe debt Chriſt hath paid, for whoſe ſinnes hee hath ſatisfied, and ſealed vp, as Daniel ſayth, that they may bee no more remembred, Whoſe iniquitie he hath reconciled, to bring in euerlaſting righteouſneſſe. Of ſuch we ſee who bring with them nothing whereby they ſhould be found worthy, but hauehave all from Chriſt, it is ſaid, he found them worthy.

Other two places hee bringeth for which wee are much beholding to him, becauſe by them we may learne how to anſwere ſuch teſtimonies, as ſeeme to aſcribe worthineſſe vntounto men. One is out of the anſwere that Chriſt maketh vntounto the Sadduces (a Sect which thought there is no reſurrection) who thought to intrappe him in a ſubtile queſtion. The queſtion was of one woman that married ſeuen husbands, who all dying, they would know whoſe p. 53wife ſhe ſhould be at the Reſurrection? To whom Chriſt anſweres thus, They who ſhall be counted worthy to enioy that world, Luk. 20.35.Luke 20:35and the reſurrection from the dead, neither marry wiues, nor are married. The other is much like this:2. Theſ. 1.5.2 Thess 1:5 That yee may be counted worthy of the Kingdome of God, for which yee alſo ſuffer, ſaith S. Paul to the Theſſalonians. Now, who knoweth not that we may bee counted worthy of that, which in due conſideration we cannot be worthy of? So, that they are accounted worthy, proueth not that they are worthy indeed, as ſhall, God willing, by and by plainely appeare.

The fourth place then muſt ſerue the turne, or elſe nothing is ſaid. That is, the wordes of our Sauiour Chriſt of ſome of Sardi: They ſhall walke with me in white: for they are worthy. Reuel. 3.4.Rev 3:4As if Chriſt had ſaid, they ſhall triumph with me, or raigne in glory, and life euerlaſting, for they are worthy. But what are they worthy in reſpect of their worke, or for the merit thereof? For if not, it helpeth not our Aduerſaries.

And that neither they, nor any other,No man worthy of eternall life, but Chriſt. that is conceiued (as we all are) of vncleane ſeede, can be worthy in reſpect of workes: I proue thus. No man is worthy of eternall life, in reſpect of works, but hee who can fulfill the Law; but no man can fulfill the Law: therefore, by their workes no man can be worthy of eternall life. My firſt Propoſition I proue thus. God himſelfe ſaith to his people of Iſrael: If thou keepe my Statutes, thou ſhalt liue in them. Leuit. 18.5.Lev 18:5In which wordes, as we ſee a promiſe of life, ſo muſt we obſerue the condition of keeping Gods ſtatutes, if we will looke to be partakers of the promiſe. And no doubt the Apoſtle S. Paul, out of theſe and ſuch like words hath learned, that which he teacheth vsus of the iuſtification, which is of the Law: The man that doth theſe things, Rom. 10.5. Gal. 3.12. Deut 27.26 Gal. 3.10.Rom 10:5Gal 3:12Deut 27:26Gal 3:10ſhal liue thereby. But if the condition bee not obſerued, then marke what followeth, Curſed is eueryevery man, that continueth not in all the wordes of this Law to doe them. This continuance in doing the Law, and keeping the Statutes of God, teacheth vsus neither to be idle, nor euill occupied, and that wee muſt not ſwarue, either to the right hand or left, leauing the right path of Gods Law at any time. For S. Iames hath truly out of this place gathered,Iam. 2.10.Jas 2:10 that whoſoeuer ſhall keepe the whole Law, and yet faileth in one point, is guilty of all. Not becauſe, whoſo breaketh one Commandement, breaketh all. A thiefe, in that he is a thiefe, is not a murderer, or adulterer: but the meaning is, he is guilty of tranſgreſſion, and therefore p. 54cannot bee ſaued by the Law. If then eternall life be promiſed to them only, that keepe the whole Law, as is proued, much leſſe ſhall it be merited by any that fulfill not the ſame.

My Minor, or ſecond Propoſition is, that no man can fulfill the Law. For confirmation whereof, I minde rather to point vntounto arguments,We cannot perfitly fulfill the Law. then any way to dilate them. Firſt therefore, it is a perfection belonging only to Chriſt, to keepe the whole Law. He only was without ſinne, becauſe he neuer did tranſgreſſe: Hee only could offer the ſacrifice of perfect and holy obedience, ſo that (in this reſpect) hee only could make the atonement betweene God and vsus. As for his Apoſtles (though, no doubt, good men) yet they prayed,Luk. 17.5. Mar. 9.24.Luke 17:5Mark 9:24 as they had good cauſe: Increaſe our faith. Helpe our vnbeliefe. And our Sauiour himſelfe taught them, and in them, the perfecteſt that euer was,Mat. 6.12. Hebr. 7.26.Matt 6:12Heb 7:26 to pray, Forgiue vsus our treſpaſſes. Our imperfections then being ſo many, and ſo great, Such a high Prieſt it became vsus to hauehave, as is holy, harmeleſſe, vndefiled, ſeparate from ſinners, made higher then the heauens. For but by ſuch a Mediator, our ſinnes are ſo great, as that wee neuer could hauehave beene reconciled to God, becauſe we are farre from keeping the Law.

Our conſcience teacheth this.Secondly, our owne conſciences will ſo teſtifie with me herein, and againſt our ſelues, that, I hope, I neede not produce much proofe hereof. Let vsus but examine our ſelues by that rule, which the Author of all truth gaue vntounto ſome, who would get (as our Papiſts ſay they can doe) eternall life by doing: by which hee meant they ſhould trie and examine themſelues.Luk. 10.25.Luke 10:25 Maſter (ſaith a certaine expounder of the Law) what ſhall I doe to inherit eternall life? 26.27.And hee ſaid to him, What is written in the Law? How readeſt thou? And hee anſwered, Thou ſhalt louelove the Lord thy God with all thine heart, with all thy ſoule, and with all thy ſtrength, and with all thy thought, 28.and thy neighbour as thy ſelfe. Then he anſwered him, Thou haſt ſaid right, doe this, and thou ſhalt liue. If, I ſay, we examine our ſelues, and trie our wayes by this rule (which is a very true rule, and cannot deceiue) we will, no doubt, acknowledge our manifold tranſgreſſions. For it is impoſſible that fleſh and bloud, ſo long as it hath within it this bitter roote of corruption (which whileſt here we liue, will neuer leaue vsus) ſhould ſo abandon the louelove of our ſelues, and our owne delights, that thereby our louelove of God ſhould be nothing hindered. If we conſider of our beſt workes, we ſhall not finde ſuch alacrity and cheerefulneſſe in our p. 55ſelues, as is fit; neither in the worke ſuch reſpect to Gods will and glory; as wee ought to hauehave. So that our conſcience muſt needes tell vsus, that, becauſe we are conceiued of vncleane ſeede, Iob. 14.4.Job 14:4no man can make vsus cleane: and therefore we muſt ſing that ſong that they did, who thus ſay, We hauehave beene as an vncleane thing, Eſa. 64.6.Isa 64:6and all our righteouſneſſe as filthy clouts. And if we make tryall of our louelove to our Neighbour, he whoſe charity among vsus moſt aboundeth, will perceiue himſelfe to be of his minde, who ſaid, Proximus egomet mihi: I am neereſt neighbour to mine owne ſelfe. So ſhall we be found farre ſhort of the duty we owe, either to God or Man. Theſe things are ſo plaine to ſuch as hauehave any feeling conſciences, as that I need not ſtand vponupon proofe hereof.

Laſtly, the confeſſions of all the godly,The confeſſions of the godly. Iob. 1.8.Job 1:8 will teach vsus what wee may thinke of our obedience, and fulfilling the Law. Iob was a good man: None was like him vponupon the earth, an vpright and iuſt man, one that feared God, and eſchewed euill. Yet good Iob, as in ſundry other places he confeſſeth himſelfe to be guiltie, ſo in theſe wordes: If I would iuſtifie my ſelfe, Iob. 9.20.Job 9:20mine owne mouth would condemne me: If I would be perfit, he ſhall iudge me wicked. As if he had ſaid, If I would goe about to cleere my ſelfe, I cannot doe it, I muſt acknowledge my tranſgreſſion.1. Sam. 13.14.1 Sam 13:14 Dauid was a man according to Gods owne heart, as Samuel reporteth: yet, he of himſelfe, and all other, ſaith, If thou, O Lord, ſtraitly marke our iniquities, O Lord, Pſal. 130.3.Ps 130:3who ſhall abide it? That is, none can ſtand before thee, to iuſtifie himſelfe, if thou pry into their liues to examine their tranſgreſſions. The Angell of the Lord calleth DANIEL a man of deſires, Dan. 9.23.Dan 9:23God ſo delighted in him, and loued him: yet he in that notable prayer that he maketh for the deliuerance of Gods people, now that the 70. yeeres of their captiuity were expired, as it were, to put God in minde of his promiſe of deliuerance, confeſſeth not only the ſins of their Fathers, of their Princes, and of the People;Dan. 9.5, 6, 7, 8, 10, 11.Dan 9:5Dan 9:6Dan 9:7Dan 9:8Dan 9:10Dan 9:11 but wrappeth himſelfe in that number too, acknowledging that to them belonged nothing but ſhame and confuſion; to God only mercy and forgiueneſſe. Paul, we all ſay, was a good man alſo, taken vp into the, third heauen, and heard wordes which cannot be ſpoken, which are not poſſible for man to vtter: Rom. 7.21.Rom 7:21Yet this heauenly man found by the Law, that when he would doe good, euill was preſent with him: whereby it came to paſſe,19. that he did not the good thing which hee would, but the euill that he would not, that did he, as a little before, p. 56the ſame Apoſtle hath complayned. To be ſhort, S. Iames was an Apoſtle of our Sauiour Chriſt,Mat. 17.1.Matt 17:1 whom he tooke to be one of the witneſſes of his Transfiguration, a faithfull ſeruant of God: yet of himſelfe,Iam. 3.2.Jas 3:2 as well as of other his brethren, he hath ſaid, In multis offendimus omnes: We all offend in many things. Wee, I ſay, that are choſen of God, we the Apoſtles of Ieſus Chriſt, who hauehave receiued the holy Ghoſt in ſome good meaſure, who are aided and guided by the grace of God, we all, I ſay, offend in many things. Such confeſſions of the godly, hauehave imboldened the worthy learned Fathers,Hieron. in Gal. 3.Gal 3 to ſay after them as doth HIEROME, Nemo legem ſeruat: No man keepeth the Law. But of that ſort I will bring no mo teſtimonies.Aquin. in Gal. 3. Lect. 4.Gal 3 The Angellicall Doctor ſhall ſpeake for all: Implere totam legem eſt impoſſibile: It is a thing vnp…ſſible to fulfill the whole Law. And thus the premiſſes being proued, this concluſion doth follow, that in reſpect of workes no man is worthy.

But becauſe Chriſt ſaith of ſome of Sardi, that they are worthy,Worthy, how. Epheſ. 1.4.Eph 1:4 there is, no doubt, a worthineſſe in Gods ſeruants, although in reſpect of merits wee iuſtly deny it. Therefore, Gods children are ſaid to be worthy, firſt in reſpect of their election, in that God hath choſen them before the foundation of the world: eſpecially, ſeeing we are choſen in Chriſt, 11.in whom only we are found worthy. For we who in our ſelues are not, yet in him are found worthy. The meditation hereof made the Apoſtle not to make reckoning but of this only,Phil. 3.9.Phil 3:9 That he might be found in Chriſt, not hauing his owne righteouſneſſe which is of the Law, but that which is through the faith of Chriſt. Seeing then we hauehave all our worthineſſe from Chriſt, that we may more earneſtly ſeeke to him, it is needfull that with all the godly we acknowledge our owne vnworthineſſe. Now, true it is,Rom. 8.30.Rom 8:30 that whom God hath predeſtinated (and choſen to be his) he alſo calleth (not only externally by outward meanes, but inwardly alſo by his grace) and whom he calleth, he alſo iuſtifieth; and whom he iuſtifieth, he alſo glorifieth: but yet our corruption being ſuch, as will not ſuffer vsus ſincerely to follow our calling, and walke worthy of our profeſſion, our worthineſſe in this reſpect will be found but vnworthineſſe, but as it is ſupplied by that worthineſſe of Chriſt.Hier. ad Cleſiphontem. Let vsus therefore harken to that Hierome ſaith, Haec hominibus ſola perfectio eſt, ſi imperfectos ſe eſſe nouerint: This is the only perfection of men, if they know they are vnperfect. And ſo may we well ſay of our worthineſſe: Herein we only are found worthy, if we p. 57confeſſe our owne vnworthines. For as Saint Auguſtine writeth,Auguſt. de Spirit. & lit. cap. 36. In ea quae perficienda eſt iuſtitia ille multùm profecit, qui quàm longè ſit à perfectione iuſtitiae proficiendo cognouit: Hee hath much profited in this life, in that righteouſneſſe that is to bee perfited, who by profiting knoweth how much he wanteth of perfection of righteouſneſſe.

Another obiection they hauehave out of ſuch teſtimonies, as teach that God ſhall reward eueryevery man according to his worke. Pſal. 62.12. Mat. 16.27 Rom. 2.6. Reue. 22.12 Bell. de Iuſtific. l. 5. c. 2 Aug. Confeſſ l. 9. c. 13 How the godly are rewarded according to workes.Ps 62:12Matt 16:27Rom 2:6Rev 22:12Of which ſort the Scripture affordeth vsus diuers. And out of thoſe wordes, Bellarmine draweth this Doctrine. Secundum opera ſua, id eſt, vt opera merentur, According to his workes, that is, as his workes deſerue: I might anſwer him with that golden ſaying of Saint Auguſtine, Vae hominum vitae etiam ladabili, ſi remota miſericordia diſcutias eam: Woe to the life of man that is commendable, if thou (Lord) ſetting merciemercy aſide doe ſift the ſame. But that the abſurditie of his aſſertion may the rather appeare, it is needfull, that if the reward be giuen according to the merit of the worke, there ſhould bee ſome equalitie of proportion, betweene the worke and the reward it meriteth. But what proportion can there be betweene workes ſo vnperfect as before I hauehave ſhewed ours to bee, and that eternall glorie, which is ſo great and excellent a reward, that the Apoſtle deſcribeth it in theſe wordes: The things which eye hath not ſeene, 1. Cor. 2.9.1 Cor 2:9eare hath not heard, neyther can enter into the heart of man, God hath prepared for them that louelove him? Howſoeuer therefore Bellarmine dareth affirme;Bell. de. Juſtific. lib. 5. cap. 18. That non requiritur abſoluta aequaelitas inter meritum & praemium, a perfit equalitie is not requiſite betweene merit and the reward (which thing he indeed barely affirmeth, without any one teſtimonie of Scripture, or ſentence of Fathers) yet dare I boldly pronounce, that if any man ſaith, that eternall life is giuen as workes deſerue, and yet that there is no proportion betweene eternall life, and the worke, hee ſpeaketh moſt abſurdly, making merit no merit, and deſeruing no deſeruing, whereas in all reaſon and learning, how much a worke wanteth of the equalitie with the reward which is to be giuen for doing it, ſo much it lacketh of meriting that reward. Very well, therefore S. Bernard, after he hath ſhewed, That mens merits are not ſuch, Bern. Serm. 1. de Annunt.that eternall life is of right due to them, or that God ſhould doe wrong if he ſo giuegive it not, becauſe euen our merits are Gods gifts, and therefore, we are rather bound to God for them, then he to vsus, asketh this queſtion: Quid ſunt merita omnia ad tantam gloriam? What are all merits to ſo great glory? As if he had p. 58ſaid, There is no proportion, no equalitie. This then which Bellarmine heerein hath taught, is as abſurd, as if a man ſhould affirme, that hee doth not ſell twelue penny-worth of ware or doe twelue penny-worth of worke, muſt be deemed to hauehave truly deſerued twelue pence. I trow, Bellarmine would not well like of ſuch penny-worthes.

Not as workes merit.One other argument I will produce, which plainely enough confuteth that which Bellarmine ſayth, that According to the worke, muſt be expounded, as the worke meriteth. Conſider of the Parable of the Labourers in the Vineyard,Mat. 20.1.3.5.6,Matt 20:1Matt 20:3Matt 20:5Matt 20:6 whereof ſome went to their labour at the dawning of the day, others at the third houre, but ſome were not called to worke, before the ſixt or ninth houres, yea other about Sunne-ſetting, that is at the eleuenth houre. The Maſter of the Vineyard, when euen was come, ſent for the Labourers, and as hee promiſed to the firſt, paid to euerie one a pennie. But they who came firſt,12. pleaded that they had borne the burden and heat of the day, and therefore thought as our Papiſts doe, they deſerued more then the reſt. But the maſter of the Vineyard anſwered, they had their due, and what hee promiſed; if hee gaue other more, that hindred not them. Now, I would that our Romiſh Catholikes would anſwere truly to this queſtion, If paiment ſhould hauehave beene made according to the merit of the worke, who deſerued moſt? I ſuppoſe they will anſwere (for otherwiſe they cannot truly anſwere) that they who came firſt to their labour, deſerued beſt payment. Yet, wee ſee the laſt had as much as they. Therefore it is plaine, payment was not made to them, nor ſhalbe to vsus, as our worke meriteth, but according to promiſe. For euerie one had his pennie.Hill. in Mat. Can. Merces quidem nulla eſt ex dono, quia debetur ex opere: ſed gratuitam Deus omnibus ex fidei iuſtificatione donauit. 20.There is no wages of gift (ſayth Hilarie) for it is due by the worke: but God hath giuen a free (reward) vntounto all by Iustification of faith. The penny in the Goſpell. Proſper de vocat. Gent. lib. c. 17.Thereby prouing that this penny was not as wages, but a free reward, not for the worke but giuen in promiſe. Notably therefore, ſayth Proſper (who wrote about that time, Saint Auguſtine did) who gathereth out of this parable, Operarios accepiſſe donum gratiae, non mercedem operis; that theſe workemen receiued a gift of grace, not a reward or wages for their worke.

But Bellarmine contending for merits, would faine remoue this blocke out of the way. Hee feareth leſt ſome of his friends ſtumbling p. 59thereon, ſhould reele from the Romiſh Church. He therefore out of Auguſtine and others telleth vsus, that denarius diurnus, Bell. de Iuſtific. li. 3. c. 16: & li. 5. cap. 6.this penny for the day worke, is aequalitas aeternitatis, non gloriae, equaelitie of eternitie, not of glorie. But our controuerſie is not what this penny is, but in what reſpect it is giuen, whether for the worthineſſe of the worke or not? If he ſay for the merit of the worke, the Parable is againſt his opinion therein. If he ſay it is of promiſe, as elſewhere he ſeemeth to affirme, wee hauehave that we ſeeke.Bell. de Iufic. l. 5. c. 19. Wee ſee (ſaith he) the whole penny giuen to them, who had not laboured the whole day: and the Lord himſelfe ſheweth in theſe words, I will giuegive to him as to thee, &c. that this was done not of dutie, but of liberalitie. Heere our aduerſary confeſſeth, the reward not to be as the labour merited. Therefore to omit that needleſſe queſtion what this pennie is, let vsus heere remember, that it is not giuen for the worthines of the worke. For Bellarmines anſwere ſeemeth to mee much like as if I aske which way I may goe to London, and he anſwere me it is a faire Citie. Seeing then the reward is of merciemercy, and not of merit, let not vsus by aſcribing that to our workes, which is giuen freely in grace, be vnthankefull vntounto him, who ſo loued vsus that he dyed for vsus, as Saint Hierom exhorteth vsus, yeelding this reaſon:Ierom vponupon Gal. 2.Gal 2 Abiecta eſt gratia, ſi mihi ſola non ſufficit, Grace is but caſt away, if it only ſuffice me not.

Thus it is plaine, I truſt, that, According to the work is not as our aduerſaries ſay, As the worke meriteth. But becauſe many, euen among Gods people, delighted rather in outward ſhew of godlineſſe, then in the truth thereof, contenting themſelues to bring their offering to the Prieſt, to weare (with comming to the Temple) the pauement of Gods houſe, without any true deuotion, to performe ſome outward workes in obſeruing dayes and times, and dyet and ſuch like; theſe words teach vsus, that the All-ſeeing eye is not deceiued with ſuch counterfeit holines, but he looketh more narrowly vntounto the worke it ſelfe. Wherein he firſt beholdeth the fountaine, from whence it floweth, and the root from whence it ſpringeth. For as a filthy fountaine cannot yeeld wholſome waters, nor an euil tree bring forth good fruit, as our Sauiour Chriſt ſayth;Mat. 7.18.Matt 7:18 ſo cannot a man that lyeth in his naturall corruption of the olde man, doe any thing that ſhall bee acceptable vntounto God. The workes that come from the Spirit of Regeneration, hee rewardeth in merciemercy: the workes that are only from the olde ADAM, what ſhew of p. 60holineſſe ſo euer they hauehave, in Iuſtice hee reiecteth.

Workes of the regenerate.Now, the workes that are done by the new-borne children of God, ſauour much (though not wholy) of the Spirit of regeneration. For they are done with ſome cheerefulneſſe, and willingneſſe, though not with ſuch alacritie, as the godly themſelues wiſh. And this cheerefuleſſe is a thing well pleaſing vntounto God, not only in giuing to the reliefe of the needy,Cor. 9.7. but euen in all ſeruice that wee performe to him. When GOD appointed the Tabernacle to bee made, and people were to bring ſtuffe of all ſorts towardes the making thereof, yet might none be accepted vnleſſe it were-giuen with a willing heart. Exod. 35.5.21.22. Pſ. 119.108. 1. Chron. 28 9.Exod 35:5Exod 35:21Exod 35:22Ps 119:1081 Chr 28:9And Dauid in that reſpect commendeth to God his Prayers: Accept, O God, the free offerings of my mouth. And teaching his Sonne how to ſerue God, hee giueth him this leſſon: And thou, Salomon my Sonne, know thou the God of thy Father, and ſerue him with a perfit heart, and willing mind. This graced the widdowes two mites,Luk. 21.Luke 21 becauſe her willingneſſe of heart, cauſed her to caſt into the treaſurie, that which ſhe could not well ſpare, whereas other gaue of their abundance.

They alſo who are regenerate, ayme as neere as they can, at the right end in their workes.Mat. 6.1.2. The right end of good workes.Matt 6:1Matt 6:2 They doe them not, that they may be ſeene of men, & prayſed of men, as do Hypocrits; they reſpect not their profit, eſtimation or reputatiō among men, neither hauehave any other ſuch worldly reſpect in framing themſelues to obedience. No, they ſeeke not thereby to ſatisfie for their ſins as Papiſts doe, moſt iniuriouſly againſt the ſatisfaction that Chriſt hath made, but rather confeſſe that to bee ſpoken to them which Bernard ſayth: Peccata tua maxima ſunt & nimium multa: Ber. in Cant. Serm. 38.nequaquam pro tot & tantis etiamſi te excories, potes ſatisfacere. Thy ſins are very great & very many. Thou canſt not ſatisfie for them being ſo many and ſo great, though thou wouldſt flay off thy skinne. Their chiefe care in performing their obedience, is That their light ſo ſhine before men, Mat. 5.16.Matt 5:16that they ſeeing their good workes, may glorifie their Father which is in Heauen. And although they deſire earneſtly with ſuch alacritie to ſerue GOD: yet find they that moſt truly Saint Auguſtine writeth,Aug. de peccat. merit. & remiſſ. l. 2. cap. 7. alluding to that place of, 2. Cor. 4.16. Profecto qui de die in diem adhuc renouatur, nondum totus eſt renouatus, & in quantum nondum eſt renouatus, in tantū adhuc in vetuſtate eſt. Surely, hee who is yet day by day renued, is not as yet wholly renued, and in aſmuch as hee is not renued, he is of the olde man. Whereupon he alſo inferreth, Proinde ex hoc quod in vetustate ſunt, p. 61quamuis iam baptizati, ex hoc ſunt etiam filij ſeculi. Therefore in as much as they are of the olde man, though they be baptized, yet they are heerein the children of this world. And what perfit or vnſtained worke, the children of this world are like to doe, it is not hard to geſſe. Seeing therefore, our new birth is heere neuer perfited,Our new birth he…: not perfit. we cannot ſo apply our ſelues to ſerue God, as that in reſpect of our ſeruice, we dare ſtand as iuſt before God: but with good Bernard, we muſt cry; Meritum meum miſeratio Domini: Ber. in Cāt. ſer. 61. Ber. in Pſ. Qui habitat, ſer. 15. Ber. in Cāt. ſer. 67. Auguſt. de Sancta Virginit. c. 32.My merit is the Lords mercy. Hoc enim totum eſt hominis meritum, ſi totam ſpem ſuam ponat in eo, qui totum hominem ſaluum fecit? For this is all mans merit, if his whole hope bee only in him, who hath ſaued the whole man. And, Deeſt gratiae, quicquid meritis deputas: Whatſoeuer thou giueſt to merit, thou takeſt from grace. Therefore, with Auguſtine alſo wee thinke, that, Enumerationi meritorum, praefertur confeſſio peccatorum, Confeſſion of ſinnes is better then reckoning of merits. Out of all which, it is plaine, that according to the worke, is not as the worke meriteth (for our workes cannot merit ſo great bleſſing) but according to the nature of the worke: which if it be a fruit of a good Tree, what wanteth in the goodneſſe of the fruit it ſelfe, is in Chriſt fulfilled, in whom we and all that we doe are accepted.

And the light of this candle, alſo diſcouereth that moſt impious blaſphemie of the Church of Rome againſt God, and their treacherie againſt men: who theſe many yeeres deceiuing the world, made them beleeue, that the Pope can pardon,Pardons & Popiſh Satisfactions. and Prieſts can ſatisfie for mens ſinnes. The gaine that thereby they hauehave reaped, is verie great (if ſuch wicked getting may be called gaine.) For neyther doth Pope pardon, nor Prieſts pray, vnleſſe they be wel hired. And whoſoeuer hath ſtore of treaſure, may in that Romiſh Church be bold to ſinne, ſeeing the Pope hath Pardons enow, and Prieſts can patter out heapes of prayers: But woe to poore ſoules that hauehave no money to buy ſuch merchandize. With ſuch traſh the ſacred Scriptures are not acquainted, neyther hauehave they beene of any antiquitie, as our Aduerſaries are forced to confeſſe.Durand. l. 4 diſt. 20. quaeſt. 3. Of Pardons we cannot ſay much (ſayth one of them) becauſe the Scripture ſpeaketh not expreſly thereof. Iohn Fiſher our Countrey-man, ſometime Biſhop of Rocheſter, acknowledgeth that the vſe of Pardons and Purgatorie, Admodum ſero repertus eſt, is very lately found out. Artic. 18. cont. Aſſert. Lutheri.But theſe words vnanſwerably confute that impious doctrine, ſo iniurious to Chriſt his death and paſſion, God ſhall reward eueryevery man p. 62according to his worke, I ſay, his worke, not other mens workes. For as S. Paul ſaith,2. Cor. 5.10.2 Cor 5:10 We muſt all appeare before the Iudgement ſeat of Chriſt, that eueryevery man may receiue the things which are done in his body, according to that he (not another) hath done, whether it be good or euill. It is therefore a farre more Chriſtian leſſon, to learne out of theſe wordes,Eph. 2.10.Eph 2:10 becauſe we are Gods workmanſhip, created in Chriſt Ieſus vntounto good workes, which God hath ordayned, that wee ſhould walke in them; Gal. 6.10. 1. Pet. 1.17.Gal 6:101 Pet 1:17while we hauehave time to doe good vntounto all men, as S. Paul exhorteth vsus, and to paſſe the time of our dwelling here in feare, as S. Peter willeth: then ſo to puffe vp our ſelues with pride of our merits, as if we had ſome good in vsus,1. Cor. 4.7.1 Cor 4:7 that we hauehave not receiued, as the Apoſtle vpbraideth the Corinthians.

Thirdly they obiect againſt this doctrine of Iuſtification, ſuch Scriptures as promiſe vntounto workes eternall life.Reuel. 7.14. Promiſe of life eternall.Rev 7:14 Theſe are they (ſaith Chriſt) which did come out of great tribulation, and hauehave waſhed their long robes white in the bloud of the Lambe. Therefore are they in the preſence of the Throne of God. 15. Mat. 25.34 35.Matt 25:34Of this ſort alſo is that: Come yee bleſſed of my Father, inherit the Kingdome prepared for you from the beginning of the world: For I was hungry, and yee gaue me meat; I thirſted, and yee gaue me drinke; I was a ſtranger, and yee lodged me, Bellarm. de Iuſtific. l. 5. cap. 3.&c. It ſeemeth Bellarmine repoſeth in this argument much confidence, as did that great Goliah the Philiſtine, in his great ſtrength and mighty weapons. But not eueryevery promiſe of reward, proueth that the thing, whereunto it is ſo promiſed, deſerueth the reward,Mat. 5.10.Matt 5:10 which our Aduerſaries are to proue. Bleſſed are they (the Truth himſelfe telleth vsus) which ſuffer perſecution for righteouſneſſe ſake, for theirs is the Kingdome of heauen. And yet the Apoſtle S. Paul counteth,Rom. 8.18.Rom 8:18 That the afflictions of this preſent life, are not worthy of the glory which ſhall be ſhewed vntounto vsus. Neither doth the Apoſtle take vponupon him to controll that, which Chriſt affirmed. For Chriſt ſpeaketh of a reward which ſhall be giuen in mercy: S. Paul telleth vsus, that eternall life cannot be gotten by merits.

Mat. 10.42Matt 10:42Likewiſe, Whoſoeuer ſhall giuegive a cup of cold water only, to one of theſe little ones to drinke in the name of a Diſciple, verily, I ſay vntounto you, hee ſhall not leeſe his reward. VponUpon which wordes the Author of the vnperfect worke in Chryſoſtome, Author oporis Imperf. hom. 26.writeth thus: Non quia aliquid eſt quod dat, habet mercedem, ſed quia magnus est propter quem dat: He hath his reward, not becauſe it is any thing that he giueth, but becauſe hee is great for whoſe ſake hee giueth it. And Leo a Pope, p. 63handling the ſame wordes too, yeeldeth this reaſon, why a cup of cold water, a thing of it ſelfe very meane, ſhould hauehave promiſe of reward, ſaith thus: Quae per ſe vilsa ſunt, fides efficit pretioſa: Leo ſerm. 6. de quadrag. ſimile ſer. 4. & de itiun. ſer. 3.Things baſe of themſelues, faith maketh precious. But to this end, that which before I ſpoke of the workes of the regenerate tendeth. For let a man, not regenerate, offer many times of (I ſay not cold water) but of moſt precious liquor, to what vſe, or to whom he will; yet cannot he hope for any reward in heauen. For it is faith that purifieth our hearts, and alſo teacheth vsus to depend vponupon the goodnes of God, framing our hearts vntounto obedience, and ſeaſoneth our offrings and all that we doe. It is faith, I ſay, that taking hold of the promiſes, looketh in all our workes, not what we doe, but what God promiſeth.August. in Pſal. 32.Ps 32 Non aliquid Deo dedimus & debitorem tenemus. Vnde debitorem? quia promiſſor eſt. Non dicimus Deo, Redde quod accepisti, ſed, Redde quod promiſiſti: We gaue nothing to God, and he is become our debter. How is he our debter? Becauſe he is a promiſer. We ſay not to God, Reſtore what thou haſt receiued, but, Pay that thou haſt promiſed. And againe, Fidelis Deus, qui ſe nobis fecit debitorem, Auguſt. in Pſal. 109.Ps 109non aliquid à nobis accipiendo, ſed tanta promittendo: God is faithfull who hath made himſelfe our debter, not in taking any thing of vsus, but in promiſing ſo great things to vsus.

Wee therefore confeſſe, that eternall life is a reward giuen to good workes, but not in reſpect of the merit of the worke, but in regard of the promiſe, which he that is faithfull hath made. A ſeruant is hyred to doe his Maſters worke, hee agreeth of his wages, and taketh the worke in hand. But his Maſter oft findeth fault with his negligence, want of skill to worke as he ſhould, or other wants, whereby his worke he findeth not well done, which he alſo might, if he would, alleage, as not being bound to pay for that is not done, or is euill done. Yet his Maſter payeth him that he promiſed; not becauſe his worke deſerued the wages, but becauſe he promiſed him ſo much, and was not willing to remember all the faults, that were in the worke. Euen ſo is it with the beſt ſeruants that God hath. Our ſeruice is farre ſhort of that it ſhould be: yet God, for Chriſt his ſake, pardoneth our wants, accepteth our good indeuours, and becauſe he is faithfull, is as good as his word and promiſe to vsus.

A fourth obiection they hauehave, out of ſuch places as teſtifie of the innocency of Gods ſeruants. And they are of two ſorts. For the p. 64Prophet Dauid doth very often by that argument craue aide of God,Pſal 7.8.Ps 7:8 becauſe of his innocency and righteouſneſſe. Iudge thou me, O Lord, (ſaith he) according to my righteouſneſſe, and according to the innocency that is in me. Pſal. 25.21.Ps 25:21Againe, Let my vprightneſſe and equitie preſerue me. Whoſo readeth the booke of Pſalmes, ſhall find this very common.Innocent herein, not ſimply But out of ſuch prayers, no man may conclude, that Dauid pleadeth righteouſnes before God, or merit of works. He only alleageth, that in this point he was righteous, that he had giuen no iuſt cauſe to them, why they ſhould ſo perſecute and purſue him, and ſeeke his life. Therefore hee complayneth, that they hate him without a cauſe, Pſal 35.19. Pſal. 69.4.Ps 35:19Ps 69:4and make him reſtore the thing hee neuer tooke. Infinite ſuch places are in Scripture, whereby it plainely appeareth, what innocency or righteouſneſſe the Prophet ſpeaketh of. Not that he is iuſt before God: but that men deale vniuſtly with him. And this is no good argument: Dauid ſaith, he is righteous in reſpect of his aduerſaries malice againſt him: therefore he pleadeth his iuſtice before God himſelfe, or that he is ſimply or altogether righteous.

But ſometime alſo righteouſneſſe is aſcribed vntounto men here vponupon earth. As among ſundry other to Zachary and Elizabeth, of whom S. Luke writeth,Luk. 1.6. Innocent, in compariſon of other.Luke 1:6 Both were iuſt before God, and walked in all the Commandements and Ordinances of the Lord, without reproofe. S. Auguſtine handling this very hiſtory, doth truly teach what iuſtice they had, as elſewhere, ſo namely in theſe wordes: Secundum quandam inter homines conuerſationem laudabilem & probabilem, Aug. cont. Pelag. & Celeſtin. l. 1. cap. 48.quam nullus hominum poſſet iuſtè in quaerelam vocare: They were iuſt in regard of their conuerſation, commendable and allowable, ſuch as no man might iuſtly complaine of. And after hee bringeth the example of Paul, Phil 3.6.Phil 3:6who according to the righteouſneſſe that was by the Law, was without reproofe. And yet this righteouſneſſe he accounted dung, and loſſe, In compariſon (ſaith AVG.) of that which he hoped for.

And becauſe the Pelagians preſſed him with an authority out of Ambroſe, to proue that a man might in this life be perfit, he ſheweth what minde S. Ambroſe was of for that point, alleaging ſome words of his out of Ambroſe his Commentaries vponupon Eſay, which booke is not now extant (that I hauehave ſeene) although here and elſewhere, S. Aug. make mention thereof. And Ambroſe himſelfe referreth vsus alſo to that booke;Amb. in Luc lib. 2. The wordes alleaged are theſe, Multi ſunt perfecti in hoc mundo, qui ſi perfectionem veram reſpicias, p. 65perfecti eſſe non poſſunt: Many are perfit in this world, who if you looke to true perfection, cannot be perfit. Whereupon alſo S. Auguſt. doth thus conclude, Item immaculati ſunt multi, quum ſi minutiùs excut…as, immaculatus eſſe nemo poſſit, quiae nemo ſine peccato: Many alſo are vndefiled, when as if you ſift the matter narrowly, no man can be vndefiled.

Notably alſo for this point writeth S. Ambroſe, by occaſion of thoſe wordes of the Apoſtle. Let vsus as many as bee perfit, Phil. 3.15.Phil 3:15bee thus minded; Ambroſ. in Ep. ad Phil. cap. 3.Phil 3Ad comparationem caeterorum qui res diuinas negligentiùs curant, perfecti dicendi ſunt, qui adhibita ſolertia perfectionis it er ambulant: In compariſon (ſaith he) of ſuch as are negligent in heauenly matters, they may be called perfect, who are carefull to walke in the wayes of perfection. S. BASIL expounding theſe wordes of the Prophet DAVID, Iudge me, O Lord, according to my righteouſnes, Baſil. in Pſal. 7.Ps 7and according to my innocency that is in me, taketh innocency to bee ſimplicity, or want of experience, whereby men fall into many inconueniences: And righteouſneſſe hee interpreteth to be ſuch iuſtice, as is hominibus comprehenſibilis, & poſſibilis his qui in carne viuunt: Such as men may attaine to, and is poſſible for them to hauehave who liue in the fleſh: and thus he frameth that prayer: Ad librilem humanae fragilitatis iuſtitiam meam appendens, ita me iudices: Waighing my righteouſneſſe in the wayſcales of mans frailty, iudge me after that manner. By all this it doth appeare, that though ſome are commended in Scriptures as iuſt men: yet perfect righteouſnes (which only can ſtand before God) none can attaine vntounto. For,Hier. cont. Pelag. l. 1. Cunctorum in carne iuſtorum imperfecta iuſtitia eſt: The perfection euen of all iust men, while they are in the fleſh, is vnperfit, as S. Hierome ſaith: but vnperfect righteouſneſſe cannot merit eternall life: therefore no perfection that man hath here, can merit that life.

This, which I hauehave already ſaid, I would hauehave thought a ſufficient anſwere to thoſe Scriptures, wherein ſome are commended as iuſt: but ſeeing ſome contend to eſtabliſh a greater righteouſneſſe in vsus, then we can hauehave, I am forced a little further to looke into this matter. Kemnitius, a great learned man,Popiſh impious ſpeeches of Merits. Kem. exam. part. 1. pag. 211. who hath moſt learnedly examined thoſe wicked decrees of the impious Councel of Trent, telleth vsus, that Lindan, no ſmall foole in the Romiſh Church (Reuerendiſs. Epiſcopus Traiectenſis, he is called) is very angry with ſome of his fellowes, for affirming, that God of his clemency and goodneſſe rewardeth our good works, to which he teacheth p. 66a reward to be due for the worthineſſe thereof. Andradius Paiuas, I am ſure,Andrad. Orthod. explicat. lib 6. pag. 518. dareth and ſhameth not to write, that the ioy of heauen, which the Scripture calleth the retribution and reward of the righteous, is not ſo much giuen them of God freely and liberally, as it is due to their workes. And as the Apoſtle S. Paul proueth our Iuſtification by grace,Rom. 4.4.Rom 4:4 becauſe otherwiſe it ſhould rather bee of debt then of fauour (and the reward and grace, ſaith he, are quite contrary) ſo dareth this man (becauſe eternall life is in Scripture called a reward) gather this doctrine moſt falſe,Pag. 519. Pag. 522. That it ought not to be imputed according to grace, but as a debt. And not long after he reproueth Kemnitius, for finding fault with the Cenſurers of Colen, for writing that God ſet on ſale eternall life. And not much vnlike is that,Cenſ. Colon. explicat. Dialog. 5. which they of Colen teach, That by grace there is in our works an infiniteneſſe, that they being ſomewhat holpen by that gift (of grace) doe worthily merit eternal life. So that we ſee, they imagine, any little helpe will ſerue the turne: A plaine proofe, that their ſtudie was more how to defend their doctrine, then in ſinceritie to examine themſelues, how vnable they are to keepe Gods Law, ſo as they may merit eternall life thereby.

A man may iuſtly wonder, how any that hath any feeling of his owne frailty, or any knowledge of Gods word, can bee ſo beſotted, as to teach that which is ſo contrary to that eueryevery one of vsus doe, or iuſtly may feele in our ſelues, and ſo directly againſt moſt manifeſt Scriptures. Is any of them better then he, who ſaid, no doubt as well in reſpect of himſelfe,Iob 15.14.Job 15:14 as of others, What is man that he ſhould be cleane? and he that is borne of a woman, that he ſhould be iuſt? Are they more righteous then Dauid, who confeſſeth, that if God enter into iudgement with his ſeruants, Pſal. 143.2.Ps 143:2no fleſh liuing ſhall be iuſtified, or found righteous in his ſight? Are they holier then he, who ſaid,Dan. 9.5.Dan 9:5 We hauehave ſinned, and hauehave committed iniquity, and done wickedly, yea, we hauehave rebelled and hauehave departed from thy precepts, and from thy iudgements? Are they of greater power to reſiſt ſinne, then Paul, who ſaid,Rom. 7.19.Rom 7:19 I doe not the good thing that I would, and the euill which I would not, that doe I? I thinke, they dare not for very ſhame, to match themſelues with theſe men, that had ſo great teſtimonie of their ſincerity from God himſelfe; at the leaſt they will not preferre themſelues. How then dare they ſo ſtand vponupon their merits, ſeeing theſe godly men hauehave no truſt in their works, but ſo wholy diſable them?

p. 67Neyther is there in the Scripture any thing more plainly deliuered, any Doctrine more often taught,Scriptures are againſt doctrine of merits. Tit. 3.5.Titus 3:5 then that which teacheth vsus to deny our merits, and to reſt only vponupon Gods mercy in Chriſt for the forgiueneſſe of our ſinnes. Not by the workes of righteouſneſſe which we hauehave done (ſaith Saint Paul) but according to his mercies he ſaued vsus. And againe, God hath ſaued vsus, 2. Tim. 1.9.2 Tim 1:9and called vsus with a holy calling, not according to our workes, but according to his owne purpoſe and grace, which was giuen to vsus through Chriſt Ieſus before the world was. And againe, By grace ye are ſaued, through faith, Epheſ. 2.8.9.Eph 2:8Eph 2:9and that not of your ſelues, it is the gift of God, not of workes, leſt any ſhould boaſt himſelfe. And infinite teſtimonies tending to this end (if it were needfull) might be brought, prouing plainly how little we may reſt vponupon our merits, and how little ſoundnes is in our workes, and therefore alſo ſhewing how little cauſe our aduerſaries hauehave to write that eternall life is due to good workes not of mercy, but of merit, as LINDAN, ANDRADIVS, and the Colen Cenſurers doe teach.

The reaſon of this conceit they hauehave of their workes, is becauſe they ſuppoſe none but great ſinnes hinder our perfection. Leuicula vitiola (Kemnitius alleageth out of Lindan a Popiſh Biſhop) Aſſpergines & naeuuli ſunt, qui perſe non maculant nec contaminant, Kem. exam. part. 1. Veniall ſins they lightly eſteeme.ſed quaſi puluiſculo leuiter aspergunt vitam Christianam, vt nihilominùs tamen per ſe ſint perfecta, & vndique immaculata renatorum opera in hac vita. Which, if they bee the words of Lindan, hee vſeth ſo many diminitiues to leſſen and make nothing our breach of Gods Law, as thereby he ſheweth himſelfe to be a very graceles wretch, without any feeling of the burden of ſinne. They are in Engliſh thus: Little, light, petty ſinnes, are as ſprinklings and ſmall ſtaines, which doe not of themſelues blot or defile, but as it were with ſmall dust, doe lightly ſprinkle a Chriſtian life, ſo as, notwithstanding the workes of the regenerate, are of themſelues perfect, and eueryevery way vndefiled. Indeed, Andradius too, though not in ſuch ſcornfull termes (as I may well call them) teacheth the like Doctrine:Andra. Orthodox. explicat. l. 5. Peccata (ſaith he) in quae iusti quotidie labuntur, iustitiam euertere nullo pacto poſſunt, ac proinde neque perfectam & abſolutam legis obedientiam quoquo modo impedire: The ſinnes whereinto euen the iust daily fall, can by no meanes ouerthrow righteouſneſſe, Cenſ. Colon. explicat. errorum Dialogi. 5.and therefore cannot any thing hinder the full and perfit obedience of the Law. The Cenſurers of Colen alſo, though not ſo vnmodeſtly, yet as vntruly as Lindan, affirme, p. 68ſpeaking of veniall ſins, that Leuia illa nec impios, nec malos efficiunt, nec operum noſtr…rum obſunt efficaciae; Thoſe light ſinnes make men neyther wicked nor euill, neyther doe they hinder the efficacie of their workes.

Which their Doctrine, to bee moſt abſurd and falſe, wee may proue by many reaſons,The leaſt ſinnes hinder our obedience and ſtaine it. as firſt thus. EueryEvery breach of Gods Law maketh our obedience vnperfit: but eueryevery veniall ſinne is a breach of Gods Law, therefore eueryevery veniall ſinne maketh our obedience vnperfit. My Maior I would thinke ſhould need no proofe ſeeing that where breach of a Law is, there is not abſolute obedience to the ſame. And Saint Iames telleth vsus, Whoſoeuer ſhall keepe the whole Law, Iam. 2.10.Jas 2:10and yet faileth in one point, hee is guilty of all. But that eueryevery veniall ſinne is a breach of Gods Law, is plaine. For if there be no breach of Law, then is not forgiueneſſe needfull: but forgiueneſſe is needfull for the taking away of veniall ſinnes, as is moſt manifeſt by that place of Saint Iohn: If wee acknowledge our ſinnes, 1. Ioh. 1.8.91 John 1:81 John 1:9he is faithfull to forgiue vsus our ſinnes, and to clenſe vsus from all vnrighteouſneſſe. Whereby we vnderſtand that the ſinnes that Saint Iohn ſpeaketh of, are by forgiueneſſe to bee done away. And that he ſpeaketh of veniall ſinnes, not only Andradius, Paiuas doth teſtifie,Andro. Orthodox. explicat. lib. 5. pag. 421. Bell. de Amiſ. grat. l. 1 cap. 6. but Bellarmine alſo in plaine words. So that by two witneſſes of good credit among our Aduerſaries, it appeareth, that veniall ſinnes are no otherwiſe taken away then other ſinnes are, and therefore that our perfit obedience is by them ſo hindered, as that it cannot ſtand before the iuſt Iudge.

Againe, whatſoeuer ſinnes are ſhort of that obedience that God commandeth in this Law, Thou ſhalt louelove the Lord thy God with all thy heart, Deut. 6.5.Deut 6:5with all thy ſoule, with all thy might: are hinderances vntounto the perfection of obedience: but the ſinnes which they call venial doe that (for in committing of them our whole heart, minde and ſoule is not bent to obſerue Gods Law) therefore ſuch ſinnes are a hinderance to our perfit keeping of the Law. But to be ſhort: If veniall ſinnes be no tranſgreſſion of Law, they are to be much blamed that call them ſinnes: (For where there is no Law, there is no tranſgreſſion) but if they bee a breach of Law, as before I ſaid, they are of the nature of ſinnes, and vnleſſe they be pardoned, ſhall alſo hauehave the reward of ſinne.

The godly feare their venial ſins.But what ſeeke I to proue that, which eueryevery mans owne conſcience (if they be not too much beſotted) will tell them? Was it not veniall ſinnes as our Aduerſaries account, that made Paul cry p. 69out as he doth: O wretched man that I am, Rom. 7.24.Rom 7:24who ſhall deliuer me from the bodie of this death? He could neuer hauehave ſaid of himſelfe as he doth, of being without reproofe concerning the Law, if he had beene ſtained with notorious and ſuch as they call mortall ſinnes. And ſhall Paul be ſo ſcarred with veniall ſinnes, and can wee imagine they make vsus nothing the worſe? How much better were it for vsus with good Bernard to confeſſe: Paſſio tua vltimum refugium, Ber. in Can. Ser. 22.ſingulare remedium. Deficiente ſapientia, iustitia non ſufficiente, ſuccumbentibus ſanctitatis meritis illa ſuccurrit. O Lord, thy paſſion is my laſt refuge, a ſingular remedy. For when wiſdome wanteth, Iuſtice ſufficeth not, and merits of holineſſe faile, that helpeth. And thus I truſt it doth appeare, that howſoeuer our Aduerſaries teach of veniall ſinnes (which they confeſſe are in the godly) yet are they ſuch ſtaines in the garment of our righteouſneſſe, as are not to bee ſhaken off with eueryevery knocke of the breſt, or waſhed off, with ſprinkling a little holy-water or other ſuch like tryfling deuices. No, no: vnleſſe this our garment be dipt in the bloud of Chriſt and ſo made white, it will euer appeare defiled.

A fift obiection. They tell vsus that eternall life is called a reward, great is your reward in Heauen. Mat. 5.12.Matt 5:12As before in anſwering their third obiection, I ſayd, that not eueryevery promiſe proueth that which is giuen, to be merited by the worke: ſo heere I doe auerre,How life eternall is called a reward. that the calling of eternall life a reward, doth not euict, that it is giuen in regard of the worthineſſe of the worke. If you demand, why it is then called a reward: I anſwere, It pleaſeth God not only to acquaint vsus with his will, that we may know what is good and what is euil: but alſo by many arguments ſometime of his power, ſometime of his Iuſtice, ſometime of his goodneſſe to moue his people to obedience. To them therefore, that with more alacritie,Gal. 6.10.Gal 6:10 While we hauehave time to do good vntounto all men, as the Apoſtle exhorteth, he telleth vsus that our labour ſhall not be without reward. The like argument doth the Apoſtle vſe to the Corinthians,1. Co. 15.581 Cor 15:58 Therefore my beloued brethren, be yee ſtedfaſt, vnmoueable, abundant alwayes in the worke of the Lord, knowing that your labour is not in vaine in the Lord.

But eternall life is called a reward: Be it ſo. It is alſo called a Kingdome,Mat. 25.34Matt 25:34 and that prepared for Gods ſeruants from the beginning of the world. If prepared ſo long ſince for them, then not beſtowed for the worthineſſe of their worke. If a Kingdome, it is an inheritance, that is giuen by grace (for we are ſonnes by adoption) heires p. 70of God, and heires annexed with Christ. Or elſe by election we hauehave this inheritance.Rom. 8.17.Rom 8:17 For no man is elected to a Kengdome in regard of his merits, eſpecially, ſo long before hee can doe any thing for it.Coloſſ 3.24.Col 3:24 The Apoſtle calleth it a reward of inheritance. Ye ſhall receiue a reward of inheritance (ſayth he.)

Howſoeuer, therefore it is called ſometime a reward, yet is it a reward that is promiſed,Gal. 3.29. Bel. de Iuſtific. l. 5. c. 18.Gal 3:29 and therefore Saint Paul ſayth, Wee are heires by promiſe. And therefore Bellarmine himſelfe confeſſeth, that remota promiſſione, non tenetur Deus acceptare opus noſtrum ad mercedem: taking away the promiſe, God is not bound to accept our worke, to reward it. Now if a father promiſe his ſonne, being yet but a childe both in ſtrength and diſcretion (and ſuch children are we in heauenly matters) a great reward, if hee doe ſome ſmall matter at his appointment, yet ſuch as hee knoweth paſſeth eyther his abilitie or skill: whether ſhall we ſay when this recompence is giuen, that it is of promiſe or of dutie? The ſonne indeuoureth as well as he can to doe it, and with much adoe with continuall helpe of his father, he doth it at length in ſome ſort. I hope no man will ſay his worke deſerued it. For the Father promiſed much for a ſmall matter, hee helpeth his ſonne to doe it, and beareth in the end with many wants: euen ſo God for the little that wee can doe promiſeth much, and that wee doe hath many imperfections too. Can wee then thinke of merit?Ber in Cant. Serm. …7. No, no, the Spouſe of Chriſt doth then ſhew her ſelfe to be more full of grace, when ſhe aſcribeth all to grace, knowing her part is firſt and last.

Luk. 17.7.Luke 17:7But againſt the meriting of the reward, that parable in S. Luke is moſt plaine. A ſeruant ploweth, or doth any other worke in the field, when hee commeth home, his Maſter biddeth him not ſit downe, but willeth him to dreſſe meat, and giuegive himſelfe, and wait and ſerue him: teaching vsus that we hauehave no time to beſtow otherwiſe then vponupon our Maſters worke.Ambroſ. in Luke 17. Theopilact. in Luk. 17.Luke 17 We muſt alwayes while wee liue be doing, ſaith Ambroſe. This Parable ſheweth (ſaith Theophilact) that a man muſt not be proud of any good worke: no, neyther yet in the fulfilling of all the Commandements. For the ſeruant muſt doe what his Master commandeth, neither muſt hee aſcribe it to himſelfe as a good worke. Ambroſ. in Luk. 7. Dioniſ. Carthuſ. in Luk. 17.Luke 7Luke 17And Ambroſe gathereth the ſame leſſon too. Let no man glory of workes, for we owe our ſeruice to the Lord. So doth the Carthuſian alſo. The ſeruant is tyed to this, and after his worke in the field, he muſt labour in the houſe that he may daily be labouring.

p. 71It being thus, let vsus conſider of the concluſion of the Parable. So likewiſe ye, Luk. 17.10.Luke 17:10when you hauehave done all things which were commanded you, ſay, We are vnprofitable ſeruants, we hauehave done that was our dutie to doe. Hieron. ad Cteſiphontem. Theophil. in Luk. 17. No merit in this worke.Luke 17If that ſeruant were vnprofitable that did all (ſayth Hierom) What ſhall we ſay of him that could not doe it? Theophilact alſo in like manner. If when we hauehave done all the Commandements, yet wee hauehave no cauſe to thinke well of our doing, how greatly doe we ſinne, when not doing the greateſt part of Gods Commandements; yet we are proud of our doing? The Carthuſian likewiſe: If they must account themſelues vnprofitable ſeruants, who hauehave fulfilled all the Commandements: what ſhall we doe, who in ſo many things tranſgreſſe, and ſo vnperfectly perchance keepe that we keepe, that as the Prophet Eſai ſayth, all our righteouſneſſe is like a filthy clout?

But Bellarmine telleth vsus,De Iuſtific. lib. 5. cap. 5. Bernard. de tripl. cuſtodia. Bernard. de precepto & diſpenſatione. that Chriſt ſo concludeth to teach humilitie. I anſwere with Bernard, Sanè propter humilitatem, ſed numquid contra veritatem? True indeed for humility: but is it againſt verity? He alſo elſewhere thus ſpeaketh to that ſeruant: You are free from duty, but not glorious by merit: You hauehave eſcaped puniſhment, but hauehave not gotten the crowne. The Parable teacheth vsus, that all wee can doe is dutie, therefore wee may not thinke of merit: becauſe, whatſoeuer wee are able to performe at any time, in any place, by any meanes, we owe all that ſeruice to God.

Laſtly, I come to thoſe words of Iames, in ſhew as contrarie to Saint Paul as can be; yet becauſe they both had one teacher, both were guided in writing by one Spirit, and were both of one faith and Religion, we are ſure both teach one Doctrine.Rom. 3.28. Iam. 2.24. What Iuſtification is by workes. Iude 4. Aug lib. 83. quaeſt. 76. & de fide & operibus cap. 14.Rom 3:28Jas 2:24Jude 1:4 And yet Paul ſayth, We are iuſtified by faith without workes. Iames ſayth, Wee are iuſtified by workes, and not by faith only: and both theſe are moſt true. For if we ſpeake of the cauſe of Iuſtification, then muſt wee hearken to Saint Paul, who teacheth, that is by faith without workes. But, becauſe many turning the grace of God into wantonneſſe, gathered out of the Apoſtles words that ſo they beleeued, they needed no regard or care how they liued, as Auguſtine ſaith in moe places then one: Therefore Saint Iames teacheth, how men ſhall know that wee are iuſtified, and what manner of faith this true faith is. For faith without workes as it is not a true, or liuing, but a counterfeit and dead faith, ſo it auaileth nothing to Iuſtification.

So that the word of Iuſtification hath not the like ſignification in S. Iames, that it had in S. Paul. For in S. Paul it is taken for our p. 72iuſtification before God, as in the beginning I hauehave declared plentifully. And in S. Iames it ſignifieth that Iuſtification before men, whereby we are knowne to be righteous. S. Iames his words tend to that end:Iam. 2.18.Jas 2:18 Shew me thy faith by thy workes, and I will ſhew thee my faith by my workes. He would hauehave a faith ſhewed to men, which cannot be but by workes: for works are the touchſtone, whereby a true and liuely faith is diſcerned from a falſe and dead faith, when oportuniry is offered to vsus, to bring forth that fruit. Otherwiſe the faith that many ſpeake of, will proue no better, ſcarſe ſo good,Verſ. 19. as that the Deuils hauehave, who beleeue and tremble. Therefore as S. Peter exhorteth vsus to beautifie our ſelues, with that better then any golden chaine of Chriſtian vertues, which will make vsus neither idle nor vnfruitfull, 2 Pet. 1.8.2 Pet 1:8in the knowledge of our Lord Ieſus Chriſt, ſo doth S. Iames giuegive them of his time to vnderſtand, how they hauehave miſtaken a bare name of faith and knowledge of Chriſt, for an effectuall and a iuſtifying faith.

He therefore ſpeaketh in this ſort: Thou ſaiſt thou haſt faith: I ſee it not, for thy workes ſhew no ſuch matter. Proue then before men that thou haſt this confidence in God, that thou haſt this aſſurance within thee, of thy atonement with him. Primaſius who wrote about 1100. yeeres ſince, ſo expoundeth theſe wordes, reconciling that which ſeemed to bee contradiction in the Apoſtles S. Iames (ſaith he) ſpeaketh of the workes that ſhew a man to be faithfull, Primaſ. in Rom. cap. 3.Rom 3as himſelfe in that which followeth, expoundeth it: Shew me by workes thy faith. It is workes whereby faith is knowne. Venerable Bede alſo is of that minde,Bede vponupon Iam. 2.Jas 2 that Iames would vt fidem ſuam per opera probarent: That they ſhould proue their faith by their workes. But Thomas of Aquine the Angellicall Doctor, whoſe authority in the Romiſh Church will beare the ſway, will looſe this knot. For reconciling thoſe wordes of PAVL.Gal. 3.11.Gal 3:11 No man is iuſtified by the Law, with theſe wordes of Iames, Iam. 2.21.Jas 2:21ABRAHAM was iuſtified by workes: He telleth that the iuſtification that is of workes, is an execution or manifeſtation of righteouſneſſe, whereby he is ſhewed to be iuſt. And, by and by after: The righteouſneſſe before God is in the inner heart: Tho. Aquin. in Gal. 3. Lect. 4.Gal 3but the righteouſnes that is of workes, that is that maketh knowne or manifeſt him that is iuſt: is before men. What can be ſpoken more plaine? S. Paul teacheth how with boldnes we may ſtand before God, pleading not guilty (now this confidence is alwayes within vsus) S. Iames would hauehave this by their fruit to appeare vntounto others, p. 73Leſt men deceiue their owne hearts, Iam. 1.26.Jas 1:26and the Religion of ſuch men proue vaine, as himſelfe ſaith elſewhere. Thus then truly conſidering, in what ſenſe the one and the other Apoſtle doe take the word Iuſtification, the difference appeareth to be none at all, and ſo the matter is eaſily compounded.

And thus I truſt it will appeare, the premiſes truly conſidered, that our interpretation of the Apoſtles wordes, (A man is iuſtified by faith without the workes of the Law) is both true and Catholike:Rom. 3.28.Rom 3:28 our concluſion, that out of them we gather is ſound, and agreeable to the Apoſtles doctrine, hauing a very great conſent of moſt approued antiquitie, yea and of Popiſh writers too: And our workes (how good ſoeuer) hauehave not in them any worthineſſe or merit, but are in mercy rewarded according to promiſe. So that the ſeruant of God muſt learne with good Bernard, to ſay;Bern. ſuper Cantic. ſer. 67. Gratia reddit me mihi iuſtificatum gratis, & ſic liberatum a ſeruitute peccati: Grace reſtoreth me to my ſelfe iuſtified freely, and ſo deliuered from the thraldome of ſinne. Luk. 2.23.24.Luke 2:23Luke 2:24Then ſhall we ſing with that multitude of heauenly Souldiers prayſing God and ſaying, Glory be to God on high. Yea with thoſe many Angels round about the Throne, Reuel 5.11.Rev 5:11and about the Beaſts and the Elders, and thoſe thouſand thouſands, Saying with a lowd voice: Worthy is the Lambe that was killed, to receiue power, and riches, 12.and wiſedome, and ſtrength, and honor, and glory, and prayſe: becauſe, O Lord, Thou haſt redeemed vsus to God by thy bloud, 9. Reuel. 1.5.Rev 1:5yea thou haſt loued vsus, and in it haſt waſhed vsus from our ſinnes. Which Meditations will teach vsus, caſting off all confidence in our ſelues, or our owne righteouſneſſe,1. Iob. 3.8. Mat. 1.21.Job 3:8Matt 1:21 to reſt only vponupon him that came to deſtroy the workes of the Deuill, and to ſaue his people from their ſinnes: who his owne ſelfe bare our ſinnes in his body vponupon the tree, that we being deliuered from ſinne, ſhould liue in righteouſneſſe: by whoſe ſtripes we are healed. To him therefore with the Father, and the holy Ghoſt, bee all honor and praiſe, now and euer. AMEN.

FINIS.

End of the text · Francis Bunny, An Exposition of Romans 3:28 (1616)