A Treatise of Justification, Book 3 – Book 4

A Treatise of Justification · Book 3 – Book 4

p. 97A TREATISE OF IVSTIFICATION.

THE THIRD BOOKE: Concerning Justification or saving Grace.

CAP. I. What is meant by the word Grace in the Question of Iustification.

§. I.

THE second Capitall errour of the Papists in thePapists by grace understand the habits of grace in us. Article of justification, is concerning justifying and saving grace. For when as the holy Ghost would note unto us foreign the first moving cause or motive in God, the principium or primary cause (which some call foreign) of our justification, he saith, that we are justified by theRom. 3 24. Tit. 3. 7. Ephes. 2. 8.Rom 3:24Titus 3:7Eph 2:8 grace of God, Rom. 3. 24. Tit. 3. 7. that wee are saved by his grace, Ephes. 2. 8. meaning thereby the gracious favour of God in Christ, whereby foreign aaEphes. 1. 6.Eph 1:6he hath graciously accepted and embraced us in his beloved: They, most absurdly and wickedly, that they may place the matter of their justification, and merit of their salvation in themselves, doe by grace understand the gifts of grace, and namely and especially that of Charity, habitually inherent in us. For so they teach, justifying grace to bee a divine bbCatech. Rom. § 38.quality inherent in the soule per modum habitus, a supernaturall habit infused of God: and that, not really distinctB…llarm. de gratia & lib. arb. l. 1. c. 3. & 6. from Charity. And in like manner, what in this kind is said of the ccRom. 5. 5. 8. 35.Rom 5:5Rom 5:8Rom 5:35Love of God, they understand it commonly, not of Gods Love, p. 98whereby hee loveth us; but of our love; whereby wee love God.

§ II. For the better understanding of this point, we are to distinguishThe divers acceptions of the word Gr…ce. the divers acceptions of Gods grace. For either it signifieth the favour of God in himselfe, or the gifts of grace in us. The former is the proper signification: for the grace of God, properly understood, is one of Gods attributes; whereby he is signified to be gracious, and is referred to his goodnesse, Exod. 33. 19. cum 34. 6. unto which alsoExo. 33. 19. 34. 6.Exod 33:19Exod 33:34Exod 33:6 his love and mercy are referred; but with this distinction. For Gods goodnesse is considered either ddExod. 34. 6. Ps…l. 119. 68.Exod 34:6Ps 50:119Ps 50:68as hee is good in himselfe, yea goodnesse it selfe; or as hee is good to his creatures, which is his bounty, which, being referred to his creatures, ee…. 145. 7, 8, 9.either as having goodnesse communicated to them, is his love; or as being in misery, is his mercy, or as having deserved no good thing at the hands of God, but the contrary, is his Grace. The latter signification is unproper and metonymicall, the word Grace being taken for the effects of his grace, viz. his free and undeserved gifts and benefits proceeding from his grace and favour: which are not properly called the grace and favour of God, but his graces and favours, not foreign the grace, but foreign, the gifts of grace, Rom. 11. 28. 1 Cor. 1. 7. 12. 4. 31. And in both senses it is either more largely taken for any favour or favours of God though common, as both his favour and love in creating, preserving and governing his creatures; and also the fruits thereof, which are his common favours, as the gifts of nature (in which sense Pelagius did call bonum naturae, and namely free-will, the grace of God) and the gifts dispensed by his providence, as his temporall blessings which he graciously bestoweth upon both good and bad, Matth. 5. 45. In which respect hee is not onelyonly said to be channun, ffPsal. 111. 4. I…n. 4. 2.Ps 111:4gracious, Exod. 22. 27. and graciously to bestow such gifts, Gen. 33. 5. 11. Esai. …6. 10. but also to bee the Saviour of all men, 1 Tim. 4. 10. yea to save both man and beast, Psalm. 36. 6. Or else it is used more specially to signifie the peculiar favour and favours of God vouchsafed to his peculiar people, viz. the Church, tending to the salvation of it and of the members thereof, which is the usuall acception of the word in the Scripture.

§ III. This by the Schoolemen is very unfitly distinguished intoThe Schoolemens distinction of Grace. gratia gratum faciens, & gratia gratis da…a: for first, out of this distinction, that, which chiefly and properly is to be called grace, viz. the gracious love and favour of God in Christ, is left out. Secondly, whereas by gratia gratum faciens, the justifying, and saving grace, they meane grace infused, and namely the habit of Charity, they oppose it to gratia gratis data, to grace freely given, as if the grace infused were not also freely given. But they might have learned either from their Master ggLib. 2. dist. 27. D.a better distinction of Grace, though he doe but lightly touch upon it, that Grace is either gratia gratis Dans, gratia gratis Data, or a better exposition of that distinction, which they have propounded, according to the Scriptures: that p. 99by Gratia gratum faciens is meant the gracious favour of God in himselfe, whereby he graciously accepteth us in his Beloved; and by gratia gratis data, the gifts of grace freely bestowed upon us: for so the Apostle seemeth to distinguish Rom. 5. 15. that it is either

foreign, the grace of God in himselfe:

foreign, or as he speaketh, Ephes. 3. 7. foreign, the gift of grace in us:

Or as elsewhere,

foreign, the grace of God:

foreign, the gifts of grace.

The former, is the gracious favour of God, and is in God the giver of all good gifts, as the fountaine of all graces: the latter, are the gifts of grace, and are in the receivers as streames derived from that fountaine.

Now these foreign, or gifts of grace, are either sanctifying graces hhRom. 11. 28.Rom 11:28, tending to the salvation of him who is indued with them, as faith, hope, charity, the feare of God, &c. or edifying iiRom. 12. 6. 1 Tim. 4. 14. 1 Pet. 4. 10. Eph. 4. 7. 11. 12.Rom 12:61 Tim 4:141 Pet 4:10Eph 4:7Eph 4:11Eph 4:12graces, which are given for the salvation of others: and those, either ordinary, as the gifts of the ministery; or extraordinary, kk1 Cor. 12. 8, 9, 10, 28.1 Cor 12:81 Cor 12:91 Cor 12:101 Cor 12:28as the gifts of prophecie, of tongues, of working miracles, which the Schoolemen called gratias gratis datas.

§. IV. These foreign, these gifts of grace, whether you understand those edifying, or those sanctifying graces, may every one of them by a metonymyThe state of the Question. be caled foreign, a grace, or by special relatiō to some peculiar grace, vouchsafed to some particular person, foreign, ll2 Cor. 8. 6, 7. Ephes. 3. 8.2 Cor 8:62 Cor 8:7Eph 3:8this or that grace, that is, foreign, this or that gi…t of grace; yet none of them can absolutely and properly be called the grace of God, or foreign mmTit. 2. 11.Titus 2:11, the saving grace of God or gratia gratum faciens; of which this question is understood, to wit, whether this justifying and saving grace of God be in…erent in us, as a quality or habit, or be out of us in God, as being one of his attributes. The Papists say, it is inherent in us, per modum habitus, after the manner of an habit infused into us; and so is the matter of justification, considered as an action of God, as we conceive of justification; or the forme, as they say, speaking of justification passively, and confounding it with sanctification. But we, though we doe confesse, that in the gifts of saving grace, as faith, hope, charity, &c. concurring in us, our inward or habituall sanctification doth consist: yet we deny them, or any one of them to be either the matter or forme of justification. But contrariwise we constantly affirme, that the justifying and saving grace of God, or, as they speake, gratia gratum faciens, is the gracious favour of God in Christ, which is out of us in him, concurring to our justification, neither as the matter nor forme, but as the efficient cause thereof. Against which assertion the accursed nnNumb. 24. 9.Num 24:9Councell of Trent ooSess. 6. can. 11. Si quis dixerit g…atiam qua ju stisicamuresse tantum savo▪ rem Deianathema sit.hath denounced Anathema, If any man shall say, that the grace, by which we are justified, is onelyonly the favour of God, let him be accursed. But first I will produce our proofes; and then answere their objections.

p. 100CAP. II. Our proofes, that by the Grace of God, by which we are justified, is meant the gracious favour of God in Christ.

§. I.

THe Papists, for all their cursing, are not able to1 The use of the word in the Scripture. produce any one pregnant testimony to prove, that the grace, whereby wee are justified, is inherent in us. But, that Grace doth signifie that favour of God, wee are able out of the New Testament to alleage above fifty testimonies, whereof some shall hereafter be cited. And as for the Old Testament, it is evident, that the Hebrew aaChen, chani. nsh Jer. 16. 13. Techinnah. Ios. 11. 20. Chesed Psal. 40. 11. symmach. Ps. 136. 1, &c. 2 Sam. 16. 17.Jer 16:13Josh 11:20Ps 40:11Ps 136:12 Sam 16:17words which signifie the grace of God, and are to be translated by the word grace, doe alwaies signifie favour, and never grace inherent. As, if I have found grace in thy sight, Gen. 18. 3. Ex. 33. 13. 17. God gave Ioseph grace in the sight of the keeper, Gen. 39. 21. and the people of Israel grace in the sight of the Egyptians, Exod. 3. 21. In which sense the blessed Virgin is said to have found grace with God, Luk. 1. 30. and our Saviour to have increased in grace with God and man, Luk. 2. 52.

§. II. Secondly, that grace whereby the Lord foreign gratos fecit, 2. It is gratia gratum faciens, because by it God … us gracious.made us gracious or graciously accepted us in his beloved, is gratia gratum faciens, that is, the justifying and saving grace.

By the gracions love and favour of God in Christ, which is out of us in him, the Lord foreign hath made us gratious, or gratiously accepted us in his beloved, and not by any gift of grace inherent in us.

Therefore the gratious love and favour of God in Christ is gratia gratum faciens, that is, the justifying and saving grace, and not any gift of grace inherent in us.

The proposition is in it solfe evident. The assumption is proved out of Eph. 1. Blessed be God, who hath blessed us in Christ with all spirituall blessings—according as he hath elected us in him before the foundation of the world—having predestinated us unto the adoption of children—to the praise of the glory of his grace, wherein or whereby foreign id est, gratos fecit, hee hath made us accepted in his beloved, in whom wee have redemption through his blood even forgivenesse of sinnes, according to the riches of his grace, verse 3, 4, 5, 6. 7. For by or in that grace, to the glorious praise whereof the Lord elected us before the foundation of the world, and according to the riches whereof wee are redeemed by Christ, the Lord hath gratiously accepted p. 101us in his beloved. But it were very absurd to say, that God hath elected us to the praise of the glory of our Charity, or that wee are redeemed according to the riches of our charity. But we were elected to the praise of the glory of his grace, that is, of his gracious love and bounty in Christ, which grace was given unto us in Christ before all secularbb2 Tim. 1. 9.2 Tim 1:9 times: and according to the riches of this grace he hath redeemed us by Christ. Wherefore gratia gratum faciens, the grace, by which wee are justified, is not any gift of grace inherent in us, but the eternall grace and favour of God vouchsafed unto us in Christ, before the foundation of the world, and before all secular times.

§. III. In respect of this grace, whereby the Lord foreigngraciouslyIn respect of this grace the faithfull are foreign and chasidim. accepted the blessed Virgin, she, is called foreign Luk. 1. 28. graciously accepted or graced, or as it is expounded verse 30. that she had found grace and favour with God. And so may all the elect and faithfull children of God be called foreign; as in many places of the Old Testament they are in the very same sense, called chasidim passively understood. Especially, where that word is read with the Affix or Pronoune betokening God, to signifie his chasidim the favorites of God: and thus it is read with the Affix of th… first Person, when God is the speaker, calling them Chasidai, ccPsal. 50. 5.Ps 50:5my favourits: or of the second whenthe speech is directed unto God, and then they are called in the plurall Chasideica, thy favorits, Psal. 52. 9. 79. 2. 132. 9. 145. 10. and in the singular Chasideca thy favourite, Deut. 33. 8. Psal. 16. 10. 89. 19. or of the third person in the singular Chasido, his favourite, or Chasidso, ddSo the 72. and the Latine foreign, sanctum s…umPsal. 4. 3. and in the plurall Chasidain, his favourites. Psal. 31. 24. 85. 9. 97. 10. 116. 15. 149. 9. that is, as not onelyonly Tremellius and Iunius, but also Vatablus interpret it, quos benignitate prosequitur, those whom God doth specially favour, those who have found grace with God; which commonly are translated Saints, and so are all the faithfull usually called, even in the New Testament eeRom. 1. 7. 8. 27. 12. 13. 15. 25. 31. 10. 2. 15 1 Cor. 6. 1. 14. 33, &c.Rom 1:7Rom 1:8Rom 1:27Rom 1:12Rom 1:13Rom 1:15Rom 1:25Rom 1:31Rom 1:10Rom 1:21 Cor 6:11 Cor 6:141 Cor 6:33as the translation of the Hebrew chasidim: sanctity not being the cause of Gods favour, which is eternall, but the proper badge and cognizance of those, who are the favorites of God, by which they are knowne.

And further out of the same place, Eph. 1. 6. where it is said that byThe grace of Christ, that is, thegracious favour of God in Christ. this grace hee hath made us gracious in his beloved it is plainely proved, that by it is meant the gracious favour of God towards us in Christ, in which respect it is also called the grace of our Lord Iesus Christ. Act. 15. 11. So Rom. 16. 20. 1 Cor. 16. 23. 2 Cor. 13. 14. Gal. 1. 6. 6. 18. Phi. 4. 23. 1 Thess. 5. 28. 2 Thess. 3. 18. Philem. 25. Apoc. 22. 21. and to the same effect it is called the love of Christ, Rom. 8. 35. that is, as it is expressed vers. 39. the love of God which is in Christ. Which places cannot without absurdity bee understood of that grace of God, or of that love of God, which is in us, that is to say of our love of God.Arg. 3 by the gracious favour of God wee are elected, called, &c.

§. IV. Thirdly, by what grace of God wee are elected, called, redeemed, reconciled, adopted, saved, by the same wee are justified.

p. 102But by the gracious favour of God, by which hee hath gratiously accepted of us in his beloved, and not by any thing in us, we were elected according to the foreign of his will to the praise of the glory of his grace, Eph. 1. 5, 6 for which cause our election unto life is called the election of grace, Rom. 11. 5. By grace wee are effectually called, according to ffRom. 8. 28.Rom 8:28his purpose. For God hath called us with an holy calling, not according to our workes, but according to his owne purpose of grace, which (grace) was given us in Christ Iesus, before all secular times, but is now made manifest by the appearing of our Saviour, 2 Tim. 1. 9. By his gracious favour in Christ, God hath redeemed us, reconciled us unto himselfe adopted us, and not by our charity, or any thing in us. And finally, by his gracious favor we are saved through faith, and not of works or of any grace or righteousnesse iuherent in us, that he might shew the exceeding riches of his grace, in his kindnesse towards us through Iesus Christ, Eph. 2. 7, 8. Therefore by the gracious favour of God in Christ, and not by any grace inherent in us, the Lord doth justifie us: and therfore the sacred fathers of Trent must take home to themselves (according to the censure of the Apostle, Gal. 1. 8. 9.) that Anathema, which they denounce against those, who say, that the grace whereby wee are justified is onelyonly the gracions favour of God in Christ.

§. V. Against the proposition if it bee objected, that the grace ofObject. 1 that the grace of election is eternall. election is eternall, but the benefit of vocation and the rest is temporall, and therefore not the same: I answer, that although the benefit of vocation and of the rest be given us in time yet the grace, by which we are called, justified, and saved, is eternall, 2 Tim. 1. 9. And therefore Bellarmines distinction of grace ggDe gratia at lib, arbitr. lib. 1. cap. 2.into eternall, by which wee were elected; and temporary, by which wee are called, and justified, is idle and to no purpose.

§. VI. If againe it be objected, that by what grace we are sanctified,Obiect. 2. of the grace of sanctification. by the same we are justified: by inherent grace we are sanctified, therefore by inherent grace we are justified: I answer by distinction of the phrase by grace: for if therby be meant the efficient cause, then I confesse the proposition, to wit, that by what grace we are sanctified, we are also justified. For the same gracious favor of God is the efficient cause as wel of our sanctification, as of our justification; and I deny the assumption. But if by that phrase be meant the essentiall c…use, that is, the matter or the forme of our sanctification: then I confesse the assumption, and deny the proposition: For by the inherent graces (wherin our habitual sanctification consisteth) we are sanctified: but we are justified not by any grace inherent, but onelyonly by the righteousnesse of Christ: as I have shewed before, and hereafter shall fully prove in its due place. For wee are justified by the grace, that is, the gracious favour of God in Christ, hhRom. 3. 24.Rom 3:24gratis in respect of us, that is, without any cause or desert in us, through the redemption which is in Christ, without the works of the Law, that is, without respect of any obedience performed by us, or righteousnesse inherent in us, that is prescribed in the Law, which is the perfect rule of all inherent righteousnesse.

p. 103§. VII. If in the third place it be objected, that faith is a grace inherentObject. 3. from faith. but we are justified by faith. Or thus, faith doth justifie, faith is a grace inherent, therefore some grace inherent doth justifie. I answer againe, by distinction, that faith doth not justifie, as it is a grace or quality inherent, or as it is a part of our inherent righteousnesse; but relatively, as it is the instrument, as hath beene said before, to receive Christ who is our righteousnesse: neither doth faith properly, but the object thereof, which it apprehendeth, justifie. As it is the almes properly, which releeveth the poore man, not the hand which receiveth it. For when we say that a man is justified by faith without workes, or by faith alone, our meaning is, that we are justified by the righteousnes of Christ alone, which is apprehended by faith onelyonly, without respect of any righteousnesse inherent in us, or obedieuce performed by us.

§. VIII. Fourthly, the justifying and saving grace is expressedGratia gratum facien… expresssed by other termes which signific favour. many times by other words of like signification to the gracious favour of God, which cannot be drawne to signifie our charity, or any grace inherent in us. As appeareth both by such synonyma, as are joyned with it in the same places, as grace and love, 2 Cor. 13. 14. Grace and merciemercy, 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Iohn 3. and also by parallelling other places, as where it is said, Tit. 2. 11. When the grace of God appeared, the same is expressed thus, chap. 3. 4. When the kindnesse of God and his love towards man appeared. And where in some places iiRom. 3. 24. Eph. 2. 8. Tic. 3. 7. 2 Tim. 1. 9. Tit. 3. 4. 5. 7.Rom 3:24Eph 2:82 Tim 1:9Titus 3:4Titus 3:5Titus 3:7it is said, that wee are justified or saved by his grace, or according to his grace: in others it is said, according to his foreign, his good will and pleasure, Eph. 1. 5. 9. Phil. 2. 13. according to his mercy, Tit. 3. in which place these foure words are used as Synonyma, signifying the same thing, foreign, kindnes or bounty, foreign, love of mankind, foreign mercy, foreign grace This grace of God is notably expressed, Eph. 2. 4. 5. 7. 8. by divers words of the like signification. God, who is rich in merciemercy, for his great love wherewith he loved us, hath when wee were dead in our sinnes quickened us together with Christ (by grace you are saved) that in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us through Iesus Christ: for by grace yee are saved through faith, &c. here is the riches of his merciemercy, the exceeding riches of his grace, his greatlove wherewith hee loved us, his bounty towards us in Christ, and all to set forth his saving grace. So in the Old Testament, merciemercy and grace are used as words of the like signification. Exo. 33. 19. I will bee gracious to whom I will bee gracious, and I will shew mercy to whom I will shew mercy; which text the Apostle rendreth thus, Rom. 9. 15. I will have mercy on whom I will have merciemercy, and I will have compassion of whom I will have compassion. Exod. 34. 6. where the Lord proclaiming his goodnesse or bounty before Moses as hee had promised chap. 33. 19. expresseth it in these termes. The Lord, the Lord God, mercifull, and gracious, slow to anger, abundant in chesed ve emeth, in bounty and truth (which in the New Testament are translated grace and kkIohn 1. 14. 17John 1:14John 1:17truth) keeping merciemercy for thousands, forgiving iniquity, &c. So Psal. 86. 15. Thou O Lord art a God full of compassion and gracious, p. 104long suffering and plenteous in merciemercy and truth. Likewise Psal. 130. 8. 2 King. 13. 3. So also Psal. 145. 8, 9. the Lord is gracious and full of compassion, slow to anger, and of great mercy, the Lord is good to all, and his mercies are over all his workes. And in like manner, Nehem. 9. 17. thou art a God of condonations, that is ready to pardon,So Jon. 4. 2.Jonah 4:2 gracious and mercifull, sl…w to anger, and of great bounty.

§. IX. Fifthly, if justifying grace were inherent, there would be noThe fift argument because it is opposed t… workes. such opposition, as the Apostle maketh in the question of justification, betweene grace and workes; as that if wee bee justified by the one, wee cannot be justified by the other: but they might as well stand together, as the first justification of the Papists, which is habituall, consisting in the habits of grace infused, with the second which is actuall consisting in works, or rather the one would infer the other: because we cannot be justified by the one, (I speak of adulti) without the other: for if wee bee justified by inherent righteousnesse, that righteousnesse must be totall and perfect, and therfore both habituall, and actuall, and both must concur unto justification: for neither without the other is perfect. Object. Yea, but the Apostle, when hee saith, that faith doth justifie without workes, hee speaketh of the first ju…ification, unto which works doe not concurre: and when hee opposeth grace to workes; hee meaneth the works of the Law, done before faith, without grace, by the power of nature. Answ. This is all that the Papists have to excuse themselves, that they doe not openly contradict the Apostle, who so often and so peremptorily concludeth, that wee are justified by grace and not by workes, by faith without the workes of the Law. But it is evident, that by the workes of the Law is meant, all that obedience and righteousnesse, that is prescribed in the Law, which is the perfect rule of all inherent righteousnesse. And therefore, when the workes of the Law are rejected, all inherent righteousnesse is excluded from justification. It is also manifest, that the holy Ghost speaketh generally llPsal. 143 2. Rom. 3. 28. Gal. 2. 16.Ps 143:2Rom 3:28Gal 2:16of all men, whether in the state of nature, or in the state of grace; and of all workes, whether going before, or following after faith; insomuch that the workes which wee have done in righteousnesse, Tit: 3. 5. are excluded; yea the workes of faithfull Abraham are denied to have justified him before God. And therefore those who have both faith and works are justified by faith without workes. But these objectiots I shall fully satisfie in their due mmLib. 7. Arg 6 because charity is not the justifying grace.place.

§. X. Sixthly, whereas the Papists say, that justifying grace is the same with charity, I argue thus:

Charity is the fulfilling of the Law in our owne persons:

But wee are not justified by our fulfilling of the Law in our owne persons, Gal. 2. 16. 3. 10, 11.

Therefore we are not justified by our charity, and consequently not by grace inherent.

§. XI. Seventhly, that the Apostle by grace in the articles of justificationArg. 7. plaine testimonies where grace signifieth grace and salvation understood the gracious favour of God in Christ and not inherent grace, appeareth both by his assention, Rom. 5. 20. that p. 105where sinne abounded, Gods grace did much more abound; and by his question, Rom. 6. 1. shall wee continue in sinne, that grace may abound? for it were a strange conceit, that where sinne aboundeth, inherent righteousnesse should abound so much the more. And to these we may adde those places which speake of going to the throne of grace that we may obtaine merciemercy and find grace, Heb. 4. 16. of the exceeding riches of his grace in his kindnesse towards us through Iesus Christ, for by grace we are saved, Eph. 2. 7. 8. of the grace of God, and the gift of grace distinguished one from the other, Rom. 5. 15. of those that beleeve by the grace of God, Act. 18. 27. of commending men to the grace of God, Act. 14. 26. 15. 40. of the word of his grace, Act. 14. 3. 20. 32. of the Gospell of his grace, Act. 20. 24. of the grace of our Lord Iesus Christ, who being rich became poore for us, 2 Cor. 8. 9. of our predestination to the praise of the glory of his grace Eph. 1. 5, 6. of the election of grace, Rom. 11. 5. of the appearing of the grace of God which bringeth salvation, Tit. 2. 11. of Christ his tasting of death for us by the grace of God, Heb. 2. 9. of the reward not imputed of grace to him that worketh, Rom. 4. 4. of turning the grace of God into wantonnesse, Iud. 4. &c.

§. XII. Lastly, so cleare is this truth, which wee deliver accordingArg. 8. the confession of Papists. to the scriptures concerning justifying grace, that Albertus Pighius, nnDe lib. arbitr.a famous divine among the Papists doth confesse, that what the Schoolemen teach concerning justifying grace, that it is a quality in our soules infused of God, and there remaining after the manner of an habit; and that it is the same in substance with the habit of charity, &c. are meere devises of men, having no warrant in the Scriptures. Thomas Aquinas also writing on Tit. 2. 11. it is to bee knowne, saith he, that grace signifieth merciemercy—and merciemercy alwayes was in God: yet, in respect of men, in times past it lay hid—but when Christ the Sonne of God appeared grace appeared—and it may be said that in the Nativity of Christ grace appeared two wayes: the former, because by the greatest grace of God he was given unto us—and upon this grace in the second place followed the instruction of mankind—wherupon he saith, teachingus, &c. Whereunto we may adde, that those few places, which Bellarmine alleageth for inherent grace, are by some of their owne writers understood of the gracious favour of God, as we shall shew in the particulars which now we are to examine.

p. 106CHAP. III. Bellarmines allegation for grace inherent out of Rom. 3. 24. proved to make against himselfe.

§. I.

BVt before I propound them, I am to advertise the Reader,The calumniation of the Papists, that wee deny inherent graces, and in herent iustice. that we do not deny, that there are divers graces of sanctification, and those also necessary to salvation, as faith, hope, charity, the feare of God, &c. inherent in the soules of the faithfull, as divine qualities, residing there per modum habitus. So that Bellarmine in his booke aaLib. 1. cap. 3. & ….de gratia & lib. arbitr. might well have spared his labour, whereby he endeavoreth to prove such grace or graces to bee inherent in the soule; which never any of us denyed. But wee deny that gratia gratum faciens, or justifying grace is inherent in us. This therefore Bellarmine laboureth to prove, lib. 2. de justif. cap. 3. bb§. Alterum. His allegation of Rom. 3. 24.Rom 3:24unto which in the other place hee doth referre us: alleaging Rom. 3. 24. Being justified freely by his grace through the redemption which is in Christ Iesus, &c. Answ. It cannot bee denyed, but that the popish cause, in this particular, is very desperate, when for the defence thereof they are able to alleage one onelyonly place, where grace is mentioned; and that such a one, as is a most pregnant testimony to prove free justification by faith onelyonly, without respect of any righteousnesse or grace inherent in us.The place Rom 3. 24 maketh wholly against the Papists.Rom 3:24

§. II. And this is proved, first, by the context, or coherence of these words, with those which goe before. For thus the Apostle reasoneth:

Those that bee in themselves sinners, and by their sinne obnoxious to the judgement of God, are not justified by righteousnesse inherent, all which is prescribed in the Law; but of necessity must be justified by a righteousnesse, which without the Law is revealed in the Gospell, even the righteousnesse of God, that is, of Christ, who is God, apprehended by faith.

But all men, without exception, both Iewes and Gentiles are in themselves sinners, and by their sinne obnoxious to the judgement of God.

Therefore, seeing all have sinned, and are fallen short of the glory of God, that is, excluded from eternall glory, they are not justified by righteousnesse inherent which is prescribed in the Law; but they are justified by a righteousnesse, which without the Law is revealed in the Gospel, to wit, the righteousnesse of God, that is, of Christ, who is God, p. 107apprehended by faith. And that is it which is said in this text, that those who have sinned, and are fallen short of Gods glory, and from their title to heaven, are justified, that is, acquitted from their sinnes, and entituled unto the Kingdome of heaven, freely, without respect of any grace or righteousnesse in themselves, by the meere gracious favor of God, when they had deserved the contrary, through the redemption that is in Christ Iesus, whom God hath set forth to bee a propitiation through faith in his bloud, to declare his righteousnesse, &c.

To the same purpose the Apostle disputeth, Gal. 3. as hereafter wee shall heare.

§ III. Secondly, it is proved by the words of the text alleaged: theSecondly, it is proved by the words o… th… text. first wherof is foreign, being justified. Now the word foreign, as I have proved heretofore, doth never in al the Scriptures signifie to make righteous by infusion of righteousnesse, and therfore here it is not meant, that wee are justified by grace infused. Neither doth justification import a reall or positive change in the subject, but relative and foreign, as hath beene shewed. And wee must remember, that as it is called, so it is justificatio impii ccRom. 4. 5.Rom 4:5, the justification of a sinner; not onelyonly because before justification men are sinners, but also because being justified, they still remaine sinners in themselves, though in Christ dd2 Cor. 5. 21.2 Cor 5:21they are made righteous. And we are to conceive of justification as a continued act of God from our vocation eeRom. 8. 30.Rom 8:30to our glorification, whereby hee doth accept of a beleeving sinner, as righteous in Christ, not onelyonly at his first conversion, but also afterwards, whiles hee beleeveth in Christ: though still in himselfe hee bee a sinner. And to that end doth our Saviour make continuall intercession for us, that the merit of his obedience may be… continually imputed unto us.

As for the Papists, they being in their owne conceit justified, as they all are after they have beene either baptized in their infancie, or absolved when they come to yeares; they are no sinners, neither is there any thing in them ffConcil. Trid. s…ss. 5. de pec…at. orig. In renatis nihil odit Deus.which God hateth, or which may properly bee called sinne. But justification being of sinners, and they being no sinners, but …aying they have no sinne, and avouching, that hee onelyonly is a just man in whom there is no sinne; hereby it appeareth, that neither are they justified, neither is there any hh1 Ioh. 1. 8. The second word, foreign freely.1 John 1:8truth in them.

§ IV. The next word is foreign, which is an exclusive particle, excluding the false causes of justification, and signifying, that wee are justified without any desert or worthinesse in our selves, without works, without respect of any righteousnesse inherent in us: which directly overthroweth the assertion of the Papists, for proofe whereof this place was alleaged.

§ V. The third word is foreign, by his grace: that is, by the graciousThe third, word, by his grace. favour of God in Christ, which is out of us in him, as hath beene proved, that is, by his love of us, and not by our love of him. Neither is there any shew of reason, why it should in this place, above all others signifie as it never doth, an habit of justifying grace inherent in us: especially, if that bee true, which hereafter I shall plainely demonstrate, p. 108that wee are not justified by that which is inherent. And thus Saint Ambrose expoundeth these words, gratia Dei gratis; justificati sunt gratis, quia nihil operantes, neque vicem reddentes, sola fide justificati sunt, dono Dei: they are justified freely, because neither working (before their justification) nor rendring any recompence (after their justification) they are by faith onelyonly justified by the grace, that is, (as he expoundeth it) the gift of God. And on those words by the redemption, which is in Christ Iesu; he testifieth kkGratiam D…i iu C…isto essè testatur Apostolus.(saith hee) that the grace of God is in Christ, (but not in us) because by the will of God we were redeemed by Christ. Pererius likewise a learned Iesuit, The name of Grace, saith he, llPerer▪ in Rom. 3. Disput. 15.Rom 3when it is here said, justified freely by his grace, though it may signifie, that supernaturall and divine quality infused into the soule of man, and inherent therein: yet rather it seemeth in this place to signifie gratuitam Dei b…nitatem & benignitatem erga hominem, the free or gracious goodnesse and bounty of God towards man. Grace therefore doth not signifie, either the matter, or the forme, but the efficient cause of our justification.

§. VI. The fourth word is, through the redemption that is in Christ Iesus, The fourth word, through the redemption that is in Christ.whereby is meant Christs whole satisfaction made to the Law, both in respect of the precept, and of the penalty; by which, being as the Papists themselves confesse, imputed unto us, we are redeemed and justified, as being the matter and merit of justification.

§. VII. The fifth word is by faith, whereby is noted the instrument,The fifth word, by saith. by which we apprehend and receive that satisfaction or righteousnesse of Christ, by which we are justified; which is indeed out of us in him, but imputed to those that beleeve. The righteousnesse therefore, by which we are justified, is the righteousnesse of faith, that is, the righteousnesse of God, or of Christ apprehended by faith.

§. VIII. The sixth and last is the end, why God did give his SonneThe sixth is, the end. to be a propitiation for our sinnes; to shew forth his righteousnesse for the remission of sinnes, and that hee might bee just, and the justifier of him, which beleeveth in Iesus. For in the worke of our redemption and justification Gods justice is declared to be such, that he forgiveth no sinnes, but those onelyonly, for which his justice is satisfied by Christ: neither doth he justifie any, but those, whom by communication of Christs righteousnesse unto them, he maketh just. But how should the satisfaction of Christ, that is, his obedience and sufferings being transient, and so long agoe performed, bee communicated unto us for our justification, otherwise but by imputation? And if wee bee justified by imputation of Christs righteousnesse, then not by inherent grace, or infused righteousnesse.

p. 109CAP. IV. Bellarmines dispute out of Rom. 3. 24. refuted.

§. I.

NOw let us see what Bellarmine inferreth upon thisBellarmines dispute out of Rom. 3. 24. De Iusti…. lib. 2. cap. §. Alterum.Rom 3:24 place. Here (saith he) all the causes almost of justification are set forth together. The efficient cause is noted in the word gratis, freely, importing the liberality of God: the formall cause, in the word Grace: the meritorious cause, in the word redemption: the disposing cause, in the word faith: all of them almost depraved or misapplyed by Bellarmine. For neither is the true efficient cause foreign, (which he calleth, vocabulo nimis diluto, Gods liberality) signified by the word gratis; but the false foreign, or meritorious cause is by this word excluded, and the true foreign ▪ which is the merit of Christ, included in the word redemption. As if he had said, we are justified grat…s in respect of us, that is, without any cause or desert in us, without any worthinesse of ours: but not gratis in respect of Christ, by whose pretious death and merits we are justified. Neither by Grace is meant iustice given and infused of God, which, hee saith, is the formall cause of justification: but the grace of God, as I have shewed, signifieth the gracious favour of God; which is not the formall cause of justification, but the foreign the efficient or moving cause. Neither is redemption, passively understood, the meritorious cause of our justification: for that, as well as reconciliation or justification it selfe, is the foreign, the fruit and effect of Christ his death and obedience: which, as they are the matter and meritorious cause of our justification, so also the price and merit of our redemption. How then are we said to be justified through the redemption that is in Christ Iesus? either by a metonymy of the effect for the cause, redemption being put for Christs satisfaction, or paying of a price of ransome for us, by which we were redeemed: or else we are said to be justified by his redemption, as we may be said to be justified by remission of sinnes. For by Christ wee have redemption, that is, remission of sinnes, Col. 1. 7. Ephes. 1. 14. and so Occumenius expoundeth these words by the redemption, &c. foreign. But how is he justified? by the forgivenesse of sinnes which wee obtaine in Christ Iesu. Neither is faith the disposing cause, as he saith, (for then a man might have a true, lively, justifying faith, and not bee actually justified, which is contrary to the Scriptures, Act. 13. 39. Ioh. 5. 24. 6. 47. but the instrumentall cause: which is therefore said p. 110to justifie, because the object, which it receiveth, doth justifie: in which sense the same benefits which wee receive from Christ, are ascribed to faith. Now the object of faith being the righteousnesse of Christ, which is out of us in him; it is evident, that when wee are said to bee justified by faith, it is meant, that wee are not justified by righteousnesse inherent, but by that righteousnesse which faith doth apprehend.

§. II. Yea, but Bellarmine will prove by divers arguments, thatBellarmines proofe that grace Rom. 3. 24. doth not signifie the favour of God. First, from the word gratis.Rom 3:24 Grace in this place doth not signifie the gracious favour of God: first, because the favour of God was sufficiently signified by the word gratis. For hee that justifieth freely doth it out of good will and liberality: therefore that addition, by grace, doth not signifie the favour it selfe, but some thing else, that is to say, the effect of that favour. I answere, that the Greeke word foreign and the Hebrew Chinnam, is a particle exclusive of any cause, price, worth or desert in us, which may be shewed by many examples. Where it signifieth, first, without cause or desert: As where it is said, they hated me foreign, that is, without any cause in me or desert of mine, Ioh. 15. 25. ex Psalm. 35. 19. and vers. 7. where Symmachus readeth foreign, Psalm. 69. 4. So Ezech. 14. 23. 1 Sam. 19. 5. 25. 31. 1 King. 2. 32. Psalm. 109. 3. 119. 161. Lam. 3. 52. Secondly, freely, without paying any price, as Exod. 21. 11. Numb. 11. 5. 2 Sam. 24. 24. Esai. 52. 3. 5. Mat. 10. 8. Apoc. 21. 6. 22. 17. So that this exclusive particle was inserted, not to set downe the true cause of justification, but to exclude the false: that we are justified freely without any cause in us, or desert of ours, or price paid by us, meerely by the grace of God, through the redemption which is in Iesus Christ. And thus is the word expounded by all Writers almost, both Old and New, and those as well Papists as Protestants.aaIn Rom. 3.Rom 3 Ambrose, as you heard, gratis, saith he, quia nihil operantes, nec vicem reddentes sola fide justificati sunt dono Dei: freely, because working nothing, nor making any recompence, they are justified through faith alone, by the gift of God. bbDe verbis Apostoli. Serm. 15.Augustin, Prorsus gratis das, gratis salvas, qui nihil invenis unde salves, & multum invenis unde damnes: Altogether freely thou givest, and freely thou savest, because thou findest nothing for which thou shouldest save, and thou findest much for which thou maist condemne. ccIn Rom. 3.Rom 3Oecumenius, foreign, freely, that is, without any good deeds of thine thou art saved: and ddforeign.againe, as bringing nothing else but faith, and after, because all have sinned, therefore all that beleeve in Christ are justified freely, eeforeign.bringing onelyonly faith to their justification. Hugo Cardinalis; glossa interlin. gratis, i. sine meritis. So Thomas Aguinas, and other Popish Writers; yea,ffJustificari gratis, est justificari sine merito, sine operibus. De Iustif. lib. 1. cap. 21. His second reason from the preposition per. Bellarmine himselfe, to bee justified freely is to bee justified without merit, without workes. This particle therefore sheweth not by, or for what wee are justified: but by or for what wee are not justified.

§ III. His second reason: because the preposition per, when it is said, per gratiam, being not a note, as hee saith, of the efficient cause, is not rightly applied to the favour or good will of God, which is the efficient cause, but either to the formall cause, or to the meritorious cause, or to the instrument. For wee could not well say, that God doth justifie us per favorem aut per suam benevolentiam, p. 111by his favour or by his good will: but wee say well by grace inherent (though not very well by his grace inherent, for that which is inherent is ours, though from him) by the merit of his sonne, by faith, by the sacraments.

First, I answere, that the preposition is not in the originall text, where the Apostle doth not say, foreign, as noting in Bellarmines conceit the formall cause, but foreign, as noting the antecedent or moving cause, which is principium actionis, as is usuall in the like actions, which (the efficients working per se) are done naturâ, arte, consilio or voluntate, &c. in which wee doe not say, per naturam, per artem, &c. And therefore this objection is very frivolous. Secondly, I answer, that per in Latine, and foreign in Greeke, are very often applyed to the efficient cause: whereof, even in the New Testament, there are, as I suppose, more examples than there bee leaves: whereof some are attributed to God, as Rom. 11. 36. Gal. 1. 1. Heb. 7. 21. to the Sonne, Ioh. 1. 3. Col. 1. 16. Heb. 1. 6, &c. to the holy Ghost, Rom. 5. 5. 1 Cor. 12. 8, 9. And to omit other examples, which are innumerable, to the attributes of God, which are the prime motive causes of all his actions: as by the will of God, 1 Cor. 1. 1. Eph. 1. 1. Col. 1. 1. Rom. 5. 32. 2 Cor. 8. 5. by the grace of Iesus Christ wee shall bee saved, Act. 15. 11. who beleeved by Grace, Act. 18. 27. called by his grace, Galath. 1. 15. by the tender mercies of our God, Luk. 1. 78.

Thirdly, to Bellarmine in thisggDe justif. l. 2. cap. 3. place denying the preposition per to be rightly applied to the efficient cause, I oppose Bellarmine hhC. 12. §. Respondeo illud: Particulam a. per significare causam efficientem perspicuum est. His third reason not proving the point.in the twelfth chapter of the same booke, affirming, that the particle per doth signifie the cause efficient, as Pro. 8. per me Reges regnant, &c.

His third argument. The good will of God cannot bee in vaine, but alwayes performeth and worketh that good, which hee willeth to any. For whatsoever he willeth that he doth, Psal. 115. 3, &c. Answ. All this is true in respect of his will decreeing any thing, which is absolute,iiEsa. 46. 10.Isa 46:10 and is called voluntas beneplaciti; but not in respect of his will prescribing or requiring any thing, which is conditionall, and is called voluntas signi: of which will the Apostle speaketh in the place cited by Bellarmine, 1 Th. 4. 3. This is the wil of God even your sanctification. Otherwise, by Bellarmines argument all men should bee holy, because, as hee saith, God would have them truely just and holy. Therfore, saith he, if justifying grace be the favour and goodwill of God, and God doth not favour nor wish well in vaine, but maketh us holy, and blamelesse, such as he would have us to bee, then it followeth, that to be justified by grace, is not onelyonly to bee reputed just, and not to bee so, but to be truly just, holy, and blamelesse. Answ. This argument doth not prove the particular point, for which it is brought, namely, that by grace is meant grace inherent, and not the gracious favour of God. But if it were ought worth, it would serve to prove the maine question: that although grace did signifie the favour of God, when it is said, that wee are justified by his grace: yet this place would prove, that wee are also made just by grace inherent. For whom the Lord favoureth and wisheth well unto, his benevolence is not in vaine to him: but to whom hee p. 112willeth good hee worketh it, making them truely just and holy, whom by his grace hee justifieth. For hee hath elected us that wee might bee holy, Eph. 1. 4. and this is his will, our …anctification. All this wee freely confesse, that whom God justifieth, he maketh just; first, by imputation, and truly and perfectly, as hee justifieth: secondly, by infusion, as hee sanctifieth. But the Papists must at length learne to distinguish betwixt justification and sanctification. For as wee have said before, wee are justified by grace, as it signifieth the gracious favour of God onelyonly: but wee are sanctified not onelyonly by his gracious favour as the efficient, but also by his graces infused and inherent in us, as the matter.His fourth reason, from the attributes given to Grace.

§. V. His fourth argument consisteth of sixe slender proofes put together, which are scarce worth the answering. That justifying grace, …aith hee, is not onelyonly the favour of God, but a gift inherent in the soule, it may bee understood by the divers attributes and names thereof. As first, that it is called a gift, a gift which wee receive, a gift given by Christ, a gift given by measure. Secondly, that it is compared to essence. Thirdly, that it is compared to light.The first be cause it is a gift

To the first, I answere, that the gracious love and favour of God is said in the scriptures to bee given, that is vouchsafed unto us, even the grace whereby wee were elected and predestinated to the adoption of children, according to the good pleasure of his will, by which wee are called, justified, and saved, 2 Tim. 1. 9. God hath saved and called us with an holy calling, not according to our workes, but according to his owne purpose and grace, which (grace) was kkforeigngiven us in Christ Iesus before secular times, having thereby graciously accepted us in his beloved, Eph. 1. 6. Behold, saith1 Ioh. 3. 1.1 John 3:1 Saint Iohn, how great love the Father hath llforeigngiven us, that wee should be called the children of God, 1 Ioh. 3. 1. For to so many as received Christ, hee gave mmforeignpower to bee the sonnes of God, even to them that beleeve in his name, Ioh. 1. 12.

§. VI. Yea, but it is such a gift as wee doe receive. Very like: for givingSecondly, a gift which we receive. and receiving are relatives; and therefore what God giveth us we doe receive, namely as hee giveth it: but hee doth not give all things by infusion, and therefore hereof it doth not follow, that what we receive in inherent, but that onelyonly, which hee giveth by way of infusion. Now hee hath vouchsafed us his grace, whereby hee elected, redeemed, adopted, justified us, not by infusion, but by acceptation in Christ, which grace wee receive by the hand of faith, and whom hee hath graciously accepted in his beloved, they are foreign, made partakers of that grace, which notwithstanding is in God, and not in them. But let us consider his proofe, Rom. 5. 11. receiving the abundance of grace and of the gift os righteousnesse. Answ. By grace here is meant gracious favor, neither doth the Apostle here say the gift of grace, but the abundance of grace and of the gift of righteousnesse. For where these two are joyned together, grace and gift, grace signifieth gracious favour: the gift of grace the fruit and effect of that favour, being some benefit bestowed, whether reall or relative. The former is foreign the grace of God, the latter is properly foreign. And this is prooved out of the 15. verse, where is mention p. 113both of the grace of God, and of the gift by grace: and that which is here called the abundance of grace, and vers. 15. the abounding grace, is elsewhere called the superabundant riches of his grace, Ephes. 2. 7. that is, of his gracious favour: which in the same Chapter to the Romans, vers. 20. is said to have superabounded, where sinne did abound: which, without great absurdity, cannot bee understood of grace inherent. Neither is the gift of grace, or of righteousnesse here mentioned, inherent: but this foreign, which came upon us to justification, is opposed to foreign guilt, which came upon all men foreign, unto condemnation; that is to say, the merit of Christs obedience, opposed to the guilt of Adams fall▪ as the whole context doth prove. But as wee were made sinners by Adams fall, the guilt thereof being imputed unto us: so we are made righteous by Christs obedience, the merit thereof being imputed unto us.

§. VII. Yea, but it is a gift given by Christ. It is very true, for in and byThirdly, a gift given by Christ. Christ all grace and favour is vouchsafed unto us: for in him hee hath graciously accepted nnEphes. 1. 6.Eph 1:6us. And therefore, as it is called the grace of God, so in many places it is called the grace of Christ; not onelyonly because in and by him it is granted to us, but also, because he doth bestow it. But doth it hereof follow, that this grace is inherent? what spirituall favour or grace tending to salvation hath God vouchsafed unto us, otherwise than in and by Christ? In him he vouchsafed us grace ooEphes. 1. 3. 6.Eph 1:3Eph 1:6in generall, and in particular the grace of election: for in him wee were chosen, Ephes. 1. 4. The grace of vocation, and salvation given us in Christ. 2 Tim. 1. 9. the grace of adoption, foreign, by Iesus Christ, Ephes. 1. 5. The grace of reconciliation in and by Christ, Rom. 5. 1. 11. 2 Cor. 5. 19. Col. 1. 20. The grace of redemption by Christ, Rom. 3. 24. Ephes. 1. 7. Col. 1. 14. The grace of justification by Christ, Rom. 5. 9. 17, 18, 19. And how is this proved, which no man doubteth of, that grace is given by Christ? because it is said, Ioh. 1. 17. Gratia & veritas per Iesum Christum facta est, grace and verity was made by I…sus Christ, where, leaving his hold, that it is given; he urgeth, as if he had forgot himselfe, the phrase, facta est, is made; for, saith he, it is not well said that the favour and benevolence of God is made.

§. VIII. Answ. The word in the Originall is foreign, which dothMade by Christ. not alwayes signifie was made, but many times is expressed by the Verbe substantive fuit, or extitit, as Mark. 1. 4. foreign, Matth. 11. 26. 26. 6. Iohn 1. 6. sometimes by the Verbe became, as Ioh. 1. 14. foreign, the word became flesh, so Mark. 1. 17. 1 Cor. 9. 20. 13. 1. and sometimes by the Verbe came, and that in the sense either of happening, Rom. 11. 25. 2 Tim. 3. 11. or of growing, Matth. 21. 19. 1 Tim. 6. 4. or of being present, Ioh. 6▪ 21. 25. Act. 21. 17. 35. 27. 7. Now the sense of the word varying, it is to be fitted to the place, wherein it is used, but the sense, that grace and truth was made by Christ, fitteth not. But either we are to say, extitit, it was by Christ, as Valla and sometimes Beza translated foreign, or that it came by him, as our translation readeth, or that it was exhibited ppBeza, pr…stita est.or given by Christ, as the law both p. 114morall (shewing sinne and denouncing the curse) opposed to grace, and also ceremoniall (consisting of shadowes and types) opposed to truth, was qqforeign.given by Moses. And thus Bellarmine himselfe understood this place: for to prove, that grace was given by Christ, he alleaged this text. But though grace and truth were given by Christ, doth it follow, that therefore grace doth signifie grace inherent? or if it did, that, that inherent grace is justifying grace? Howbeit the true meaning of the word, is either according to the proper signification, which is most usuall, especially when these two Chased and Emeth, grace and truth goe together: or because grace and truth given by Christ are opposed to the Law given by Moses; by grace and truth wee may understand the doctrine of grace and truth. For as the doctrine of grace, that is to say, the Gospell (which is the word of grace rrAct. 20. 24 32.Acts 20:24and the Gospell of Gods grace) especially, when it is opposed to the Law, is termed grace, Rom. 6. 14, 15. Gal. 5. 4. Ephes. 3. 2. 1 Pet. 5. 12. so also the doctrine of salvation by Christ, which is the word of truth, Ephes. 1. 13. 2 Tim. 2. 15. Iam. 1. 18. the truth of the Gospell, Gal. 2. 5. 14. or the word of the truth of the Gospell, Col. 1. 5. is oftentimes called the truth, Iohn 5. 33. and in many other places, as hereafter ssLib. 6. c. 6. §. 2.shall be shewed.

§. IX. Fourthly, he alleageth that this grace is given by measure from Fourthly, a gift g…ven by measure from Christ.Christ himselfe, Ephes. 4. 7. To every one of us grace is given according to the measure of the donation of Christ. But the favour of God, saith hee, is not given by measure, nor by Christ. Answ. This place is not understood of justifying grace, which is the gracious favour of God in Christ, which is out of us in him; but of the severall gifts of grace in us, which by a Metonymy are called graces, but properly foreign, (as Oecumenius upon that place hath well observed, foreign, to every one is given grace, that is, a gift of grace) whether they bee the graces of sanctification, which are the proper fruits of saving grace, or those which by the Schoolemen are called gratiae gratis datae, of which the Apostle seemeth to speake in that place; as hee explaineth himselfe in the verses following, vers. 8. 11, 12. In which sense the Apostle Peter useth the words foreign and foreign, 1 Pet. 4. 10. As every one hath received foreign, a gift of grace, even so minister the same one to another, as good stewards of the manifold grace of God. Of these gifts of grace it is true, which Bellarmine saith, that they are given ttEphes. 4 8.Eph 4:8by Christ, and that they are given by measure. But will hee from thence prove, that what grace is either given by Christ, or in measure, is not Gods favour? I had thought, that the saving grace of God, according to his last allegation out of Ioh. 1. 17. had beene given by Christ, and that it is from the Father, through the Sonne, by the Holy Ghost. And therefore as it is called the grace of uuTit. 2. 11.Titus 2:11God, who is the God of all grace, 1 Pet. 5. 10. so also the grace of our Lord Iesus Christ**2 Cor. 13. 14.2 Cor 13:14, and the grace of the holy Spirit who is the Spirit of grace. Heb. 10. 29. And I had also thought, that the favour of God (though not that which justifieth) is in divers degrees vouchsafed unto his creatures. God loveth and favoureth xxSap. 11. 24.all his creatures, hee is good to all, and his mercies a… over all his p. 115workes, Psal. 145. 9. giving all things to all, Act. 17. 25. yet among the bodily creatures hee respecteth and favoureth men chiefely, 1 Cor. 9. 9. Psal. 8. 4. Mat. 6. 26. 30. Prov. 8. 31. for which causexxTit. 3. 4.Titus 3:4 foreign (love of mankind) is attributed to him. Among men he favoureth the faithfull more than the rest, 1 Tim. 4. 10. who are therefore called the favourites of God, as I have shewed before. Among them the Lord especially favoureth Ministers and Magistrates, Psal. 105. 15. who are also called the favourits of God, not onelyonly in respect of justifying grace (which is … quall in all to whom it is vouchsafed) but also in respect of their functions, and the gifts of grace bestowed on them for the good of others, De…t. 33. 8. 2 Chron. 6. 41. Psal. 4 4. 132. 6. 16. To which purpose … zzAug. t. 9. in Ioan. Omnia dilig… Deus quae feci…: & inter ea magis diligit creatures ratione; & de illis eas amplius, qua sunt membra unlgenitum sui, & multo magis ipsum anigenit…m suum. 5. Grace compared to essence.saith wel, God loveth all things which he hath made; and among them he loveth more the reasonable creatures; and among them hee loveth more amply those, who are the members of his onelyonly begotten Sonne; and much more his onelyonly begotten himselfe, the sonne of his love. And generally, by how much the better any man is than others, it is an evidence, that hee is so much graced and favoured of God: the grace and favour of God being the cause of their goodnesse, and consequently the greater favour of greater goodnesse.

§. X. Fifthly, it is, saith he, compared to essence, which is given by creation, hence it is, that we are said to be created in Christ, Eph. 2. 10. and to be a new creature, Gal. 6. 15. But that, by which we are called creatures, is inward and inherent in us. Answ. That, whereby wee are created anew according to the image of God in true holinesse and righteousnesse, is the grace, not of justification (for wee are created to good workes, which in the same place are opposed to grace and are excluded from justification)… Eph. 2. 8. 9.Eph 2:8Eph 2:9 but of regeneration and sanctification, which we acknowledge to be inwardly wrought by the holy Spirit in those that are justified by the gracious favour of God through faith. But who would thinke, that the Papists were so blinded with malice, as either to perswade themselves, or to goe about to perswade others, that wee deny the graces of sanctification to bee inherent, and affirme, that wee are sanctified by such a righteousnesse or holinesse, as is without us.6. Grace compared to light.

§. XI. Finally, saith he, it is compared to light, 2 Cor. 6. 14. What followship hath light with darkenesse? Eph. 5. 8. Ye were sometimes darkenesse, but now you are light in the Lord. 1 Ioh. 2. 9. He that saith, that hee is in the light, and hateth his brother, is in darkenesse. But light doth not make a body lucidum, unlesse it be inherent: neither doth it suffer darkenesse with it. How then …, a justified man bee said not onelyonly to be …ucidus lightsome, but also light in the Lord, whereas before he was darke, if still the darkenesse of sinne be inherent i… him, and the light of grace abide without. Answ. Wee are called light in the abstract by a metonymie; either because we are in the light (which is not inherent in us, being either God, or the favor of God, which is the state of grace) or because of that light which is in us: which is the grace not of justification, but of regeneration; and is compared to light, both in respect of the inward illumination of the soule, and also of the externall sanctification of the life shining forth to others, of which our p. 116Saviour speaketh, Mat. 5. 16. Let your light, viz. of your godly conversation, so shine before men, that they seeing your good workes may glorifie your Father that is in heaven. But where he saith, there can be no darkenesse in him that is light, it is as much as if hee should say, that there can be no sinne in him that is sanctified. But he should remember, that God alone is light in whom there is no darkenesse, 1 Ioh. 1. 5. and that in the best of us there is darkenesse, that is, the flesh, even a body of sin and of death, as well as light, that is, the Spirit, Gal. 5. 17. Rom. 7. 14, 17, 20, 23, 24, 25. and that hee who saith, hee hath no sinne (which is the case of all justified, yea of all baptized, and of all absolved and absolute Papists) he is a Iyar, and there is no truth in him. 1 Ioh. 1. 8. And this was his fourth argument containing sixe petite proofes.

CHAP. V. His fifth argument from Rom. 5. 5. answered.De justif. l. 2. c. 3. § Preterea gratiam.

§. I.

His fifth proofe from Rom. 5. 5.Rom 5:5FOr having no more places where grace is named to proove justifying grace to bee inherent, hee flyeth to Rom. 5. 5. where not grace but the love of God is mentioned. That grace, saith he, wherby the Apostle saith wee are justified, is said also to be charity diffused in our hearts by the holy Ghost, which is given unto us. The words are, because the love of God, or Gods love, is effused or powred forth, &c. But here now the question is, first, whether by the love of God in this place is meant the love, whereby God loveth us: or that love whereby wee love God. And secondly, if that love of God whereby wee love him should be meant, how is it proved, that that love of ours is Gods justifying grace? For this latter, though wee constantly deny it, Bellarmine goeth not about to prove, but taketh for granted, it being the maine point in question, which cannot be proved out of this, or any other place. As touching the former, our Divines doe hold, that by Gods love in this place is meant that love, whereby God loveth us, and not that whereby wee love God: The Papists hold the contrary, which Bellarmine endeavoreth to proove by the testimony ofaaDe Spiritu & litera. c. 32. Augustine and two weake proofes out of Rom. 8.August. testimony that here that love is meant, wherby we love God, opposed by many testimonies.

§. II. The testimony of Augustine hee urgeth very sophistically, as if wee had no better proofe to oppose to the testimony of Saint Augustine, than the authority of our owne writers: or as if we might not differ from Augustine in expounding some place of Scriptures, unlesse we will preferre our selves before him, when notwithstanding the Popish writers p. 117in expounding the Scriptures differ from Augustine, as oft as wee. But to the Testimony of Augustine, who saith, that the love, which is said to bee shed in our hearts, is not that love whereby God loveth us, but that whereby we love God; we oppose first, the authority of those Writers, who understand this place of the love of God, both actively wherewith he loveth us (which is the same with his saving grace) and also passively, whereby he is loved of us, (which is a notable fruit of his saving grace) or of either of them both indifferently: as Orig…n, Sedulius, Haymo, Anselmus, Remigius, Bruno, Thomas Aquinas, Dominicus à Soto, Pererius Disput. 2. in Rom. 5. Cornelius à Lapide: Secondly, the authority of those, who understand this love to be that, wherewith God loveth us. As of bbIn locum.Ambrose, who saith, wee have the pledge of Gods love in us by the holy Ghost given unto us—for that the promise is faithfull, the holy Ghost given to the Apostles, and to us, doth prove, and doth confirme our hope, and that he might commend the love of God in us, that because it is impossible that those who are beloved should be deceived, he might make us secure concerning the promise, because both it is God who hath promised, and they are deare to him to whom he hath promised. Of ccIn locum.Chrysostome, who saith, foreign whom Theophylact followeth, from that love which God sherved towards us. Of Oecumenius foreign, out of the love of God alone wherewith he loved us: of Hierom… and likewise of Primatius, Quomodo nos Deus diligat ex hoc cognoscinous, how God doth love us hereby wee know. To these, from among the Popish Writers we may adde Cardinal ddIn locum: solidum spei fundamentum ex Dilectione Dei erga nos manifestat.Cajetan, who saith, the Apostle manifesteth the solid foundation of hope from the love of God towards us: and againe, eeVnde patet, quod primum f…ndamentum spei explicat dilectionem Dei erga nos.whereby it appeareth that he setteth forth the love of God towards us, as the chiefe foundation of hope. Cardinal Tolet, charitatem Dei appellat qua diligit nos Deus, he calleth it the love of God wherewith hee loveth us. ff…lucid. in. Rom. 5. 5.Rom 5:5Arias Montanus, that our hope is rooted in that love wherewith God hath loved us. B. ggIn locum. Reasons proving that Gods love to us Is meant. First, from the words of the Text.Iustitian, who expoundeth the words thus, because that divine charity wherewith God imbraced us is shed into our hearts.

§. III. Thirdly, wee oppose evident reasons from the whole context, that is, not onelyonly from the words of the text it selfe, but also from those, which either goe before, or follow after. For, first touching the words of the Text: By the holy Spirit is meant the Spirit of Adoption, as Bellarmine confesseth in his next proofe, viz. that the Apostle speaking, Rom. 8. 15. de hoc ipso Spiritu, of this selfe same Spirit, saith, you have received the Spirit of Adoption; who is then said to shed abroad Gods love in our hearts, when he doth perswade our soules of Gods love towards us in Christ, testifying with our Spirits that wee are the sonnes of God, hhRom. 8. 15, 16. Gal. 4. 6.Rom 8:15Rom 8:16Gal 4:6and making us to cry in our hearts Abba Father, with whom being the Spirit of promise, iiEphes. 1. 13, 14. 4. 30. 2 Cor. 1, 21. 5 5.Eph 1:13Eph 1:14Eph 1:4Eph 1:302 Cor 1:212 Cor 1:5and the earnest of our inheritance, so many as beleeve are sealed unto the day of our …ull redemption. Thus by sealing unto our soules the assurance of Gods love, he is said to shed abroad the love of God in our hearts: Secondly, that love p. 118of God which he sheddeth abroad in our hearts and sealeth unto us, as the ground whereupon our sound hope, which never maketh ashamed, is founded, is Gods eternall and immutable love; from the assurance whereof sealed unto us by the Holy Ghost our assured hope doth flow. And therefore if we speake, as the Apostle here doth, of such a love of God, as is both the Object of our faith, and the ground of our hope: we must say with Saint kk1 Ioh. 4. 10.1 John 4:10Iohn, herein is love, not that we loved God, but that he loved us, and sent his Sonne to be the propitiation for our sinnes. For that is it, whereby especially God hath commended this his love towards us, as it is here said, vers. 8. and as Saint Iohn also saith in the same place, 1 Ioh. 4. 9. In this was manifested the love of God towards us, because God sent his onelyonly begotten Sonne into the world, that we might live through him. As for us, wee love God, because he loved us first, 1 Ioh. 4. 19. For when we are by the holy Ghost shedding abroad the love of God in our hearts perswaded of Gods love towards us in Christ; then, and never till then our hearts are inflamed to love God againe, and our neighbour for Gods sake. But why is this love of God said to be shed forth in our hearts? (for this some doe urge.) I answere, either in respect of the knowledge and assurance thereof wrought in us by the holy Ghost, as I have said (for therefore the holy Ghost is given unto us, that we might know ll1 Cor. 2 1….1 Cor 2:1foreign, the things freely given or vouchsafed unto us of God, among which the principall is his love:) or as those of the Church of Rome, who consent with us in this point, do speak; it is said to be effused, either as the cause is said to be effused by the effects, which are the gifts proceeding from Gods love, the chiefe whereof is the Spirit, which is given unto us, even the Spirit of adoption, which as Chrysostome saith upon this place, is foreign, the greatest gift: or as the bounty of a Prince is shed abroad by his Almoner distributing the princes goods: for even so the love and gracious bounty of God is shed abroad in our hearts by the Spirit of grace the dispenser of Gods gifts unto us, 1 Cor. 12. 11.

§. IV. In the words going before the Apostle setteth downe theSecondly, out of the words precedent. fruits of justification by faith; first, that being justified by faith we have peace with God through our Lord Iesus Christ; secondly, by him we have through faith accesse into this grace wherein wee stand, or as the Apostle speaketh, Ephes. 3. 12. by him we have boldnesse and accesse with confidence through faith in him; thirdly, joy in the holy Ghost, rejoycing in hope of the glory of God. And in these three the kingdome of grace consisteth, viz. in righteousnesse, peace, and joy in the holy Ghost, Rom. 14. 17. And this joy the Apostle amplifieth, because we glory and rejoyce in hope of glory, not onelyonly when all things goe with us according to our minds, but also in affliction and tribulation. Knowing that affliction being sanctified to them who have peace with God, worketh patience, and patience worketh probation (foreign) that is, as Chrysostome very well expoundeth it, foreign, it maketh him approved who is tryed: for by patient bearing of afflictions, which are foreign, tryals, a man is by experience found to bee foreign, that is, a p. 119sound and upright Christian, as Saint Iames mmIam. … 12.saith, and when hee is so found, hee shall receive the Crowne of life. And therefore hath cause to hope, as Saint Paul here saith, that probation worketh hope, and the hope of him that is foreign maketh not ashamed: whereas contrariwise the hope of the hypocrite maketh him ashamed, but what is the ground of all this? how come wee to have this peace, this confidence, this joy, this undaunted hope? Can wee have it by the bare assent of faith without application or desire thereof, which is the onelyonly faith which the Papists acknowledge? Can wee have it by our owne charity, when wee cannot know, as the Papists teach, that we have charity? Nothing lesse, but the ground and foundation of all our peace and comfort is this, because the spirit of God, teaching those that beleeve to apply the promises of the Gospell to themselves (which cannot be done without special faith) the love of God is shed forth into their hearts that is, by the Spirit of adoption sealing those that do beleeve, they are perswaded, & in some measure assured of the eternall love of God towards them in Christ, upon which doe follow peace of conscience, accesse with confidence and joy in the holy Ghost. I conclude with Chrysostome, nnChrys. in locumforeign, saith hee, the Apostle having said, that hope maketh not ashamed, hee ascribeth all this not to our good workes, but to the love of God; not that whereby wee love him, for that is our chiefe foreign (good works) but that wherby he loveth us.

§. V. Now let us come to the words which follow, which as Cornelius à Thirdly, from the words that follow.Lapide confesseth, Valde favent, doe very much favour our exposition: wherein the Apostle sheweth, how this love of God, whereon our hope, &c. is grounded, is both manifested and assured unto us. It is manifested by this, verse 6. that when wee were of no strength, yea dead in our sinnes, the Son of God dyed for us: for so saith the Apostle, Eph. 2. 4, 5. God who is rich in merciemercy, for his great love, wherewith he loved us, even when wee were dead in our sinnes, hath quickened us together with Christ, by whose grace wee are saved: which wonderfully setteth forth the love of God towards us: for scarcely as it is vers. 7. for a righteous man will one dye. And greater love no man hath than this, that a man lay downe his life for his friend, Ioh. 15. 13. But God (saith the Apostle vers. 8.) commendeth his love towards us (even that love mentioned verse 5.) in that, whiles wee were yet sinners, and by our sinnes his enemies, Christ dyed for us. It is assured, by an argument from the… Rom. 5, 9, 10.Rom 5:9Rom 5:10 lesse to the greater. For if when we were sinners we were redeemed and justified by the bloud of Christ, much more being justified, wee shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Sonne, much more being reconciled wee shall bee saved by his life. I conclude therefore, that notwithstanding the testimony of Augustine, (which as himselfe ppUid. diatrib. de Antiebristo part. 2 ad demonstr. 1.confesseth deserveth no credit further than it is warranted by the authority of Gods word, or sound reason) by the love of God in this place is meant Gods love towards us. I come to his two other arguments.His former proofe out of Rom. 8. 15.Rom 8:15

§. VI. The former, (which is a very weake one) is by paralleling p. 120that place with Rom. 8. 15. For, saith hee, the same Apostle speaking of the same spirit given unto us, saith, You have received the Spirit of adoption of sonnes, by which we cry Abba Father. Now, saith hee, wee cry Abba Father by that charity, whereby we love God, not by that whereby he loveth us. Which reason, if it bee reduced into a syllogisme, will not conclude his assertion, but the erroneous opinion of Lombard qqLib. dist. 17.the master of sentences, which Bellarmine rrDe grati… &. lib. arb. l. 1. c. 8.himselfe elsewhere confuteth, namely, that the charity whereby wee love God, is the holy Ghost.

That whereby wee cry in our hearts Abba Father is the holy Ghost.

By that charity wherewith wee love God we cry in our hearts Abba Father:

Therefore that Charity wherewith wee love God is the holy Ghost.

This conclusion Bellarmine knoweth to bee false. Therefore either the proposition is false, or the assumption: for it is impossible, that a false conclusion should bee inferred from true premisses in a formall syllogisme, as this is. But the proposition is the Apostles, both Rom. 8. 15. and Gal. 4. 6. therefore the assumption is false. Neither is charity that fruit of the holy Ghost, whereby the Spirit of adoption causeth us to cry Abba Father, but faith. For although by charity wee may bee declared or knowne to bee the sonnes of God: yet wee become the sonnes of God, not by charity, but by faith, Ioh. 1. 12. Gal. 3. 26. And consequently not by charity, but by faith wrought in us by the Spirit of adoption, testifying with our Spirits that wee are the sonnes of God, the said spirit maketh us to cry in our hearts, Abba Father.

§. VII. His second proofe is out of Rom. 8. 10. where it is said, that His second proofe out of Rom. 8. 10.Rom 8:10by justifying grace we doe live. The body indeed is dead by reason of sinne, Spiritus autem vivit propter justificationem, as the vulgar Latine readeth: but the Spirit liveth because of justification. But wee cannot well be said to live by the externall favour of God, seeing nothing is more inward than life. Answ. In this argument nothing is sound, for first it proveth not the point for which it is brought, viz. that by the love of God, Rom. 5. 5. is meant our love of God. Neither is it said, Rom. 8. 10. that wee live by justifying grace, for neither is justifying grace mentioned, but foreign, justice; neither is it said, that we live by it, (though it bee true that by justifying faith we live) but that the Spirit is life propter justificationem, for or by reason of righteousnesse. And further it is well said, that our Spirit liveth the spirituall and eternall life by the gracious favour of God, which is out of us in him, by which wee are saved: as also for and by reason of the righteousnesse and merits of Christ, which also are out of us in him. Neither doth it follow, that because life is inward, that therefore it propter quod for which or by reason whereof wee doe live, should also be inward.

§. VIII. But to let passe his impertinent allegation of this place,The true meaning of the place. and to explaine the true meaning thereof: which is to set downe in this verse and that which followeth two priviledges of those in whom Christ p. 121dwelleth by his Spirit, the one in respect of the soule, vers. 10. that howsoever by reason of sinne the body is dead, that is, mortall or subject to death: yet the soule is life, that is, designed unto life, by reason of righteousnesse. The other, in respect of the body, vers. 11. that if Christ dwell in us by his Spirit; then hee which raised up Christ from the dead, shall also by the same Spirit quicken, that is, raise up unto life eternall our mortall bodies. Now, as our bodie is dead, that is, subject to death by reason of Adams sinne, in whom, as the roote, all sinned: so our soule is life, or intituled to life, by reason of Christs righteousnesse; in whom, as our head, wee satisfied the justice of God: The sinne of the first Adam, and the righteousnesse of the second, being both communicated unto us by imputation. And this is all that Bellarmine hath alleaged to prove that justifying grace is inherent: all which is as good as nothing.

CAP. VI. The use of the word Grace in the writings of the Fathers.

§. I. HAving shewed how the word grace is used in theThe word grace used most frequently for the grace of sanctification, because that was oppugned by the Pelagians. Scriptures, something is to be added concerning the use thereof in the writings of the Fathers, whose authority the Papists are wont to object against us. Howbeit as in the Scriptures, so also in the Fathers, there are two principall significations of the word Grace: the one, proper, signifying the gracious favour of God in Christ, by which they acknowledge us to be elected, called, justified and saved. The other, metonymicall, signifying the gift of grace, and namely the grace of regeneration or sanctification, which in the Scriptures is called the Spirit, opposed to the flesh, and the new Man, or new creature, which is renewed, and as it were recreated according to the Image of God in true holinesse and righteousnesse.

Of this grace of sanctification there is more frequent mention in the Fathers, who wrote against the Pelagians than of the other. Because the Pelagians acknowledging the grace of God in forgiving sinnes, which is indeed the justifying and saving grace: they had not the like occasion to insist upon the declaration and proofe thereof, as they had of the other, which the Pelagians denyed.

§. II. Of whose errors in this point there were foure degrees.Foure degrees of the errour of the Pelagians. For first, they acknowledge no other inward grace of God but bonum p. 122naturae, the possibility of nature and the power of free-will: which because it is freely given of God without any precedent merits of ours, they acknowledged to bee Gods grace. In the second place they acknowledged the grace, that is, the gracious favour of God in forgiving sinnes: but the inward vertue, avoid sinnes and to walke in obedience, they ascribed to the power of nature. Thirdly, for our direction and instruction, how and what sinnes to avoid, and how and what duties to performe; they acknowledged Gods grace in teaching and instructing us by his word and by his law. Fourthly, they acknowledged, after a sort, the helpe of grace for the more easie performance of their duties; but they denied the necessity thereof, because without grace they being directed by the word, were able of themselves, though not so easily, to fulfill the Law.

§. III. These three latter degrees are condemned by so many decrees of the Councell of Milevis, among which this is one,aaC. 3. denouncing Anathema against such, as shall say, that the grace of God, whereby wee are justified through our Lord Iesus Christ, doth availe onelyonly to remission of sinnes, which are already committed, and not for a helpe that we may not commit them: unto which rightly understood we doe subscribe, acknowledging, that by the same grace of God, by which we were elected, redeemed, called, reconciled, adopted, justified, wee are also sanctified: For wee professe that our blessed Saviour was given unto us of God,bb1 Cor. 1. 30.1 Cor 1:30 not onelyonly to bee our justification and redemption, but also to be our Sanctification. And we doe acknowledge, that in the Covenant of graceccIer. 31. 33, 34.Jer 31:33Jer 31:34 the Lord hath not onelyonly promised remission of sinnes to those that beleeve in Christ; but hee hath also sworne,ddLuk. 1. 73, 74, 75.Luke 1:73Luke 1:74Luke 1:75 that he will give us, being redeemed and having remission of sinne, to worship him in holinesse and righteousnesse before him all the daies of our life. And therefore we do also willingly subscribe to those sentences of Augustine which Gratian hath transcribed into the third part of his decree.eeDe consecr. dist. 4 c. 141. Nemo. ex August. depeccat. merit. & remiss. l. 1. cap. 23. No man taketh away sinnes but Christ alone, who is the Lambe of God taking away the sinnes of the world—Now he taketh them away both by forgiving those that are already committed (among which originall sinne is contained) and also by helping that they bee not committed, and by bringing us unto life where they cannot bee committed at all. And againe,ffDe consecr. dist. 4. c. 45 Gratia. ex August. the grace which by our Lord Iesus Christ is given, is neither the knowledge of the divine Law, neither nature, nor remission of sinnes alone: but it felfe also causeth, that the Law be fulfilled, that nature be freed, that sinne raigne not. And this, IDe gratia & lib. arb. ad Valentin. c. 14. presume, is as much as can truely bee alleaged out of the Fathers: For seeing they doe hold, as wee shall hereafter shew, justification by faith onelyonly; it cannot bee imagined, that they held justification, properly understood, by inherent graces, unlesse wee can imagine, that they thought there is no inherent grace but faith onelyonly.

§. IV. But howsoever the Fathers may be excused, who opposingThe use of the word grace in the Schoolemen and latter writers. the errors of the Pelagians, which oppugned the sanctifying grace, did much insist upon the declaration, the proofe, and the amplification p. 123thereof, oftner speaking of this gift of grace, which was oppugned, than of the gracious favour of God in forgiving of sinnes, which the Pelagians did confesse: yet the backsliding posterity cannot bee excused, and that in three respects. For first, they leave out altogether the proper signification of grace, which is most frequent in the holy Scriptures, as if there were no other grace to bee acknowledged, but that which is inherent. Secondly, they take away that grace of remission, which the Pelagians did confesse, and in the roome thereof they have brought in an utter deletion or abolition of sinne, caused by the infusion of grace. Thirdly, that grace which they would seeme so much to magnifie, is not much better acknowledged by them, than it was by the Pelagians. For first they doe not acknowledge it to be a quickning and reviving grace to them that are dead: but an healing grace to the sicke, and a helping grace to the weake. And by how much they extoll the power of nature, and lessen the foulenesse of originall sinne: so much they extenuat the benefit of grace, and are as well as the Pelagians, worthily termed the enemies of Gods grace: Secondly, there seemeth to be little or no difference betweene the Pelagians bonum Naturae, which they acknowledged to bee Gods grace, and that sufficient grace, which the Papists hold to be common to all. Thirdly, neither is there any great difference betweene them in respect of that grace whereby men are called. For the Pelagians acknowledged the great grace of God in revealing his will unto us, and in directing us what to doe and what to beleeve; and withall confessed, that God doth worke in us to will by revealing his will to us. And what doe the Papists acknowldge more? but that God having called us by his word, and moved us to turne untoAugust. Epist. 105. him, it is in the power of our free-will either to accept Gods effectuall grace, or to refuse it. But this belongeth to another controversie.

p. 125A TREATISE OF IV STIFICATION.

THE FOVRTH BOOKE: Of the Matter of Justification.