The Buckler of the Faith, Part · Article 20
THE TWENTIETH ARTICLE. Of Iustification by faith, and what true faith is.
We beleeue that we are made partakers of this righteousnesse onelyonly by faith, as it is said, that he suffered to obtaine saluation for vsus, to the end that whosoeuer shall beleeue in him, shall not perish: and that the same is done, for that the promises of life which are made vntounto vsus in him, are appropriated to our vse, and that we feele the effect thereof when we accept them, not doubting, but being assured by the mouth of God, we shall not be frustrated thereof. So the iustice which we obtaine by faith, dependeth vponupon free promises, by the which God signifieth and declareth vntounto vsus, that he loueth vsus.
ARNOVX.
Section. 42 Herein they still contend and striue against charitie, and the exercise of vertues, vnderunder the manner of faith, to fill the soule with a vaine presumption, which hath no ground in the Scripture, and consisteth (according to their aduice) in firmly beleeuing and trusting without any doubt, that they are as well assured of the kingdome of heauen, as Iesus Christ himselfe. So Caluine teacheth in the fourth booke of his Institutions, cap. 17. sect. 2. saying, In the Catholicke Church we truly hold, that without true faith we cannot please God, nor be righteous; and that faith is the roote of the tree, and the foundation of the house. But if it be not working by charitie, it is an house without roofe, and a tree without fruite: and neither the one nor the other are seruiceable to the maister.
What Faith is, and whether it can be without hope, and without knowledge.
MOVLIN.
He speaketh of vsus as of enemies vntounto charitie and all vertue, and as if we contented our selues to beleeue, and to hauehave a faith without works, and by consequence dead and vnprofitable. Cardinall Bellarmine purgeth vsus of this slander in the third booke and sixt chapter of Iustification. The aduersaries (saith he) do not deny, but that faith and repentance are requisite, that is, a liuely faith, and an earnest repentance: and that without them no man can be iustified. Whosoeuer is an enemy to charitie; whosoeuer saith that good workes are not necessary to saluation: and whosoeuer thinketh to be saued by a faith without workes, let him be accursed. In the meane time, this accusation made against vsus, is very vnseemely in the mouth of the Church of Rome, wherein vices are in the last degree or ranke, specially in Rome, from whence with the decisions of faith, comes examples of vices without example.
The originall of this abuse proceedeth from this, that our aduersaries know not what this word faith in the Scripture signifieth: and point and set forth vntounto vsus a false imagination, for the true faith; for if they could discerne and perceiue what faith is, they would behold it necessarily accompanied with vertue, and fruitfull in good workes.
The Councell of*Si quis dixerit fidem iustificantem nihil aliud esse quā fiduciam diuinae misericordiae peccata remittentis propter Christum, Anathema sit. Trent in the tenth Canon of the sixt Session, pronounceth a curse vntounto those that say, that iustifying faith is no other thing, but hope in the mercy of God that pardoneth our sinnes in Iesus Christ. And Bellarmine in the first booke and fift chapter of Iustification**Probatur fidem iustificantem non esse fiduciam misericordiae Dei, sed solum assensum firmum, ac certum, ad ea omnia quae Deus credenda proponit. saith, that iustifying faith is not a hope that God will be mercifull vntounto vsus, but onelyonly a firme consenting vntounto all that which God will hauehave to be beleeued. Touching the affiance whereby some men particularly perswade themselues that God will be mercifull vntounto them, he saith at the end of the chapter***Catholici certam promissionem specialis misericordiae, nō tam ad fidem quā ad praesumptionem pertinere contendunt. that it is rather a presumption. And to make an end of painting out of faith, he bereaueth it of knowledge: and in the seuenth chapter maintaineth:*Probatur fidem non esse notitiam sed assensum. that faith is not a knowledge, but a consenting; and that, Fides melius per ignorantiam quàm per notitiam definitur: That faith is better defined by ignorance then by knowledge. For the Church of Rome will hauehave the people to beleeue without knowledge, and to referre themselues therein to the Church, without knowing what the Church beleeueth, or what it ought to beleeue.
This is the ground of the mischiefe. For seeing that our aduersaries by faith, vnderstand a consenting to an vnknowne doctrine, which onelyonly beleeueth that all that which God hath said is true, without knowing what it is, and without confidence in his promise; it is no maruell that they seeke for their iustification in another thing, and not in faith: and that M. Arnoux thinketh, that to extoll faith, is to fight against charitie and the exercise of vertues. For there is nothing found in faith (as the Church of Rome defineth it) which may not be found in diuers prophane persons, yea euen in the diuels themselues, who beleeue that all that which God hath said is true, and consent thereunto: for faith without knowledge is a voluntary blindnesse vnderunder shadow of docility. To know the promise of God, and not to beleeue it, is an iniury done vntounto God, and matter of torment, and disquietnesse of conscience.
The word of God describeth faith vntounto vsus in a contrary manner. For Iesus Christ not onelyonly saith, Beleeue me, but beleeue in me, Iohn 14.1. Now to beleeue in Iesus Christ, is to put our trust in him. And in Rom. 4.10. Abrahams faith is described by this, that he made no doubt of the promise of God with distrust, but was strengthened in faith. And Abraham is called the father of the faithfull: that his faith may be an example to conforme vsus thereunto. Saint Iames 1.6. will hauehave the faithfull pray in faith, and wauer not: for that faith in prayer excludeth doubt and distrust to be heard. And in Matth. 8.26. When the disciples were afraid to be drowned, although Iesus Christ was with them in the ship, he rebuked them, saying, Why are ye fearefull ô ye of little faith? H…re there was no question made of consenting, but of trusting in the aide and succour of Iesus Christ: for feare fighteth directly against confidence.
How often doth the holy Scripture attribute effects vntounto faith, which cannot agree to a simple consent, without trust to the promise of God? Iesus Christ in the Gospell an hundred times at the least vrgeth, that He that beleeueth in him hath life euerlasting, Iohn 6.47. And S. Paul, Rom. 1.17. saith, that the iust shall liue by faith. And in the fifth chapter he saith, that being iustified by faith, we hauehave peace towards God: making peace of conscience to spring from faith. All these things are false, if the Romish definition of faith be true: for all those which beleeue that all that which God hath said is true, hauehave not life eternall, for then the diuels should be saued. To yeeld a consent to the doctrine of the Gospell, and not to trust in the promise of God, procureth not peace of conscience, but rather trouble and perplexitie.
Therefore Saint Paul, 1. Cor. 11.1. who will hauehave vsus to be followers of him, bindeth vsus by his example, to speake as he doth, and particularly to apply vntounto our selues the promises of the Gospell, by saying as he saith, 1. Tim. 1.15. This is a true saying, and by all meanes worthy to be receiued, that Christ came into the world to saue sinners, of whom I am chiefe. By saying, This is a true saying, he cons…nteth to the doctrine of the Gospell; but by adding, I was receiued to mercy, he applyeth the promise of God (with a firme confidence) particularly to himselfe. And so Gallat. 2.20. he saith, The Sonne of God loueth me, and hath giuen himselfe for me. Otherwise that which he saith, Ephes. 3.12. that we hauehave boldnesse… and entrance with confidence by faith in Iesus Christ, should be false. For can a man approch vntounto God with confidence, if he distrusteth his promise? Thereby it appeareth that the Councell of Trent aforesaid cursed and excommunicated the Apostle, by excommunicating those that hauehave a particular affiance in the mercy and promise of God. The like abuse it is to make a iustifying faith without knowledge, and to hauehave a man to beleeue without knowing: seeing that on the contrary, we must first hauehave knowledge to beleeue, that we may know what we beleeue. To hauehave a man to beleeue before he knoweth, is as much as to put out a mans eyes before we leade him. To beleeue so, is to beleeue we know not what, and onelyonly to hauehave a good opinion of him that leadeth vsus. But the Scripture doth ioyne faith with knowledge, Iohn 17.8. They hauehave knowne surely, that I came out from thee, and hauehave beleeued that thou hast sent me. And Iohn 10.38. That ye may know and beleeue, that the Father is in me, and I in him. And Iohn 6.69. And we beleeue and know, that thou art that Christ. For faith cometh by hearing of the word of God, Rom. 10. And we heare the word of God to know it, and to be instructed therein. And knowledge is so necessary in faith, that sometimes the word Knowledge is set in the place of faith: as in Esay 53.11. whereas the Apostle ordinarily saith, that we are iustified by saith in Iesus Christ, it is there said, that He shall iustifie many, by the knowledge which they shall hauehave of him.
Then this faith which is moued by knowledge and which entirely trusteth in the promise of God, necessarily abounds in good works: For, from the knowledge of the louelove which God beareth vntounto vsus, proceedeth our louelove towards God. And it is altogether impossible to trust in the promise of God without louing him. True faith is discerned from false, when it worketh by charitie, when it is ioyned with earnest and hearty repentance: when it is humble, and trusteth not in her owne merites, but in the promise of God in Iesus Christ, and when it kindleth zeale and the louelove of God.
If M. Arnoux had vnderstood what this word Faith importeth, and what the nature of true iustifying faith is, he would neuer say, that we placing our Iustification in Faith onelyonly, make men negligent and carelesse of good works. He should rather take heed, that vnderunder pretence of commending charitie, he ouerthroweth not faith: and that vnderunder a shadow of fearing God, he doth not reiect his grace, thinking to merite saluation by his owne righteousnesse.
As touching Caluine, which M. Arnoux alledgeth, he neuer said, that he himselfe, or any particular person, was as well assured of the kingdome of heauen, as Iesus Christ himselfe is. He speaketh there of the body of the Church, consisting of the Elect, which can no more perish then Christ himselfe, because it is one body with him: in such manner neuerthelesse, that all the firmnesse and beatitude of the Church dependeth on Iesus Christ. This is not to equalize or compare the Church to Iesus Christ, but to say that it is ioyned vntounto Iesus Christ by an inseparable band.
Of Iustification onelyonly by faith: and of the word Iustifie.
ARNOVX.
Section. 43 Places of the Scripture quoted in the margent of the Confession. Rom. 3.28. Therefore we conclude, that a man is iustified by faith, without the workes of the Law. And Galat. 3.24. Wherefore the Law was our Schoolemaister to bring vsus to Christ, that we might be made righteous by faith. And 2.16. Know that a man is not iustified by the workes of the Law, but onelyonly by faith in Iesus Christ.
In the first and second of these places, the word onelyonly is not there; and in the third, the word onelyonly doth not in any sort exclude the workes of the morall and Christian Law, by the which Abraham and his children according to the Spirit, are iustified, saith Saint Iames; but those of the ceremoniall and figuratiue Law of Moses, which ceassed when the Sonne of God entred into the world. As the posts or props of wood serue no more for any vse after the bridge of stone is perfectly built.
MOVLIN.
To say that a man is iustified by faith onelyonly, and to say that a man is iustified by faith without workes, are all one thing. For eu…n as in the question, whether the man or the woman ought to be master, he that saith the man ought to be maister in the house, and not the wife, saith also that the man ought onelyonly to be maister. So in the question, whether man is iustified by faith or by workes, or by the one and the other: he that saith, that man is iustified by faith without workes, by consequent saith, that man is iustified by faith onelyonly. To stay vponupon the words where the thing is cleare, is as much as to fly the truth. So the ancient Fathers vnderstood it. Origen vppon the third chapter to the Romanes saith,*Apostolus dicit sufficere solius fidei iustificationē. The Apostle saith, that Iustification by faith onelyonly is sufficient.*foreign. Basil in his Sermon of Humilitie, saith, The Apostle Saint Paul acknowledgeth himselfe to be poore concerning true righteousnesse, and that he was iustified by faith onelyonly in Iesus Christ. Saint Hillarie in the eight canon vponupon Mathew saith, Fides sola iustificat, Faith onelyonly iustifieth. Chrysostome in the homily of Faith and of the law of Nature saith, Faith onelyonly of it selfe saueth. Saint Hierome vponupon the third chapter of the Epistle to the Galatians saith,*Quia nemo illam seruat, ideo dictum est, quod sola fide iustificandi essent credentes. … Because no man obserueth the Law, therefore it is said, that the faithfull ought to be iustified by faith onelyonly. And a little after,*Vt sola fidbenedicerentur gentes in Christo. To the end that by faith onelyonly all nations should be blessed in Christ. Bernard in the two and twentieth Sermon vponupon the Canticles, saith, Being iustified by faith onelyonly, we shall hauehave peace towards God.
Our Doctor wrongeth himselfe to thinke, that the works which Saint Paul excludeth, are the workes of the ceremoniall Law. In the third chapter to the Romans, verse twenty seuen: The Apostle concludeth, that Man is iustified by faith without the workes of the Law: He there speakes of the morall law; by the which, in the chapter before, verse twelue, he said, that Those that shall hauehave sinned shall be iudged. And from thence he saith also, that The Gentiles which hauehave not the Law, do by nature the things contained in the Law, because they hauehave naturall impressions; which Law in the same chapter he saith the Iewes had transgressed by stealing, and by committing adultery, which cannot hauehave reference but to the moral Law. And in the fourth chapter he insisteth to proue, that Abraham was not iustified by workes. It had beene in vaine for him to proue that Abraham was not iustified by the workes of the ceremoniall Law, seeing that the ceremoniall Law was not then made, nor was not giuen vntill foure hundred yeares after.
Touching the Epistle to the Galathians, it is manifest that Saint Paul in the second chapter, saying, that Man is iustified by faith, and not by the workes of the Law, excludeth from Iustification, not onelyonly the workes of the ceremoniall, but also those of the morall Law. For in the fift chapter and fourteenth verse, he saith: For all the Law is fulfilled in one word, which is this: Thou shalt louelove thy neighbour as thy selfe. And in the third chapter and tenth verse he saith, that Iesus Christ hath deliuered vsus from the curse of the Law, euen from that Law which saith, Cursed is eueryevery man which continueth not in all things which are written in the booke of the Law, to do them: which is a place taken out of the seuen and twentieth chapter of Deuteronomie, twenty sixt verse, where it is spoken onelyonly of the morall Law.
Notwithstanding we do not abolish good workes, although we exclude them from our iustification. No man can be iustified without workes, although he shall not be iustified by workes. Euen as the eyes are not without the eares, and yet the eyes onelyonly see, and not the eares. For faith onelyonly hath the vertue to iustifie vsus that is, to cause vsus to be absolued and accounted iust before the iudgement seate of God, because faith onelyonly hath this property, to apprehend the benefit of Iesus Christ, and to appropriate his righteousnesse vntounto vsus.
Now that which troubleth our Aduersaries in this question, is, that the word Faith, and also the word Iustifie, by them is taken in another sence then it is meant in the Scripture, as often as it speaketh of our iustification before God. For the Councell of Trent in the sixt Session, and all our Aduersaries, by iustifying vnderstand regenerating & sanctifying; whereas the holy Scripture, when it speaketh of our iustification before God, alwayes taketh the word Iustifying for absoluing, in the same sence that a man accused of a crime, is dismissed, being absolued and iustified. That appeareth by this, that iustifying is opposed against condemning; and consequently, is as much as absoluing. As in Prouerbs, chapter 17. verse 15. He that iustifieth the wicked, and he that condemneth the iust, euen they both are abhomination to the Lord. And Iob chapter 9. verse 20. If I iustifie my selfe, mine owne mouth shall condemne me. And Deut. 25.1. Then they shall iustifie the righteous, and condemne the wicked. And Matth. 12.37. By thy words thou shalt be iustified, and by thy words thou shalt be condemned. And Romans chap. 8. verse 33. It is God that iustifieth, who shall condemne?
It is manifest by the first of the Corinthians, chapter 4. ver. 4. what the Apostle vnderstandeth by Iustifying, and how he maketh account to be iustified. Speaking of his administration in his Apostleship, he saith: For I know nothing by my selfe, yet am I not thereby iustified. He maketh not account to be iustified by his innocencie, which should be false, if by Iustification he vnderstood holinesse of life, or regeneration, or if he pretended to be iustified by his workes. And in Mathew, chapter 11. verse 19. it is said that Wisedome is iustified by her children. Will our Aduersaries say, that the wisedome of God was regenerated or sanctified? It is most manifest that Iesus Christ would onelyonly say, That the wisedome of God was acknowledged to be iust, and exempted from the slanders of men.
If man be iustified by the workes of the Law, Saint Paul did wrong to magnifie with Dauid, The blessednesse of those men to whom God imputeth righteousnesse without workes. Rom. 4.6. especially seeing that there he speaketh of the workes of Abraham and of Dauid, then when they were already in Gods fauour. For these causes, you shall finde that Saint Paul neuer exhorteth vsus to be iustifi…d, because Iustification is not a vertue in man, but a grace of God, whereby he absolueth sinners, in beholding his Sonne. But his Epistles are full of exhortations, to be sanctified and renewed, Romanes chapter 12. vers. 1.2. And therefore, Romans chapter 5. ver. 9. he saith, that We are iustified by the bloud of Iesus Christ. And if by iustifying he vnderstood sanctifying or regenerating he would rather say, that we are iustified by the Spirit of Christ.
How according to Saint Iames, man is iustified by workes.
ARNOVX.
Section. 44 Contrary places of Scripture. Iames 2.24. You see then, how that of workes a man is iustified, and not by faith onelyonly.
I alledge this Apostle, whose Epistle, and this place, by them is acknowledged to be canonicall. Can he more clearely and more manifestly contradict their article? and dare they yet make mention of their onelyonly faith, altogether voyd, altogether barren, and altogether dead?
MOVLIN.
It is true that we speake of faith onelyonly, altogether barren or bare &c. but detesting it as a shew of faith, a spirituall drowsinesse, and a prophane sluggishnesse.
As for the place of Saint Iames, it is nothing to the purpose; for in this question we speake of our Iustification before God, but Saint Iames speakes of our iustification before men: Shew me (saith he) thy faith by thy workes. He speaks of making our faith appeare vntounto men by our workes. But as touching Iustification before God, the Apostle Saint Paul declareth, That Abraham was not iustified by workes: For if (saith he) Abraham were iustified by workes, he hath wherein to reioyce, but not with God. And if Saint Iames intent had bene to proue that Abraham was iustified before God by workes, he would not hauehave contented himselfe to set downe the onelyonly sacrifice of Isaac, but would hauehave shewed the entire course of his obedience during his life. For if a man be iustified before God by workes, it should not be by one onelyonly action, but by the continuance of an holy and innocent life. M. Arnoux seeketh to proue that Saint Iames speaketh here of faith and of workes, as farre as they serue to saluation, which we willingly confesse. He saith also, that these words not onelyonly, shew that Saint Iames speaketh of the same sort of iustification. Wherein he is abused; If I say, that a man is learned, not onelyonly in Philosophie, but also in Diuinitie, doth it follow, that Philosophie and Diuinitie are all one kind of learning?
ARNOVX.
Section. 45 And what doth the Sonne of God meane. Luke 7.47. When he speaketh of Marie Magdalen to Simon that erred in faith, Many sinnes are forgiuen her, for she loued much: to whom a little is forgiuen, he doth louelove little?
Then was Mary Magdalen iustified onelyonly by faith: or whether did not the Sonne of God vnderstand the mysterie of saluation, so well as the Ministers?
MOVLIN.
This place is nothing to the purpose, and speaketh not of iustification by workes. Note also that our aduersaries by iustification, vnderstand sanctification or regeneration: and the end whereunto they tend, is to proue, that we are regenerated by workes; a thing which we willingly grant. The question is, if by our workes we can stand before the iudgement seate of God, and be iustified before God: which is not spoken of in this place. Dauid cutteth them off clearely touching that, Psal. 143. verse 2. where he saith, For no man liuing can be iustified before God.
Some alledge the place in Luke 7.47. to ground their merits, that the word for, importeth a cause of iustification; whereas it is onelyonly a marke. Of that we will speake more hereafter.
Of the Certainty of saluation, and of perseuerance.
ARNOVX.
Section. 46 In the same Article, somewhat lower, after they hauehave said, that we are iustified by faith onelyonly, they adde, that it is done for that the promises of life which are giuen vsus in him are apropriated to our vse, and we feele the effects when we accept them, not doubting that being assured by the mouth of God, we be frustrated thereof. That is alwaies to assure eueryevery man of his saluation, and to ground the interiour peace of conscience of the faithfull vponupon presumption: which makes men liue without feare, and carelesse of the time to come, as if a man were already in possession. But what is he among them, who (if he hauehave his right wits) liueth and dieth in this assurance, freed of all feare? We may well perswade and assure our selues, that God will hold his promise, but we cannot assure our selues of the vse of his particular will, whereof God in the Scriptures giueth not any infallible promise vntounto any man.
MOVLIN.
Now we enter into the question touching the assurance of man to be saued, which is a point wherein our aduersaries disfigure our Confession, and propound it otherwise then it is. They say that eueryevery one of vsus boast and brag, that we hauehave a particular reuelation thereof, and that among vsus eueryevery one assureth himselfe of his saluation. All that is false. For, to be assured of our saluation, we need not enter into the secret counsell of God. Whosoeuer seeketh by curiositie to enter into it, shall therein find his condemnation. Whosoeuer will presume to climbe so high, shall be throwne downe by despaire. The certaintie of our saluation ought not to be sought for so farre off: it is found in the examination of our owne consciences, conferred with the doctrine of the Scriptures. For if being earnestly conuerted by true repentance we hauehave recourse to Iesus Christ, and feele in our consciences that we hauehave no other hope nor affiance but in his death and passion, we hauehave the doctrine of the Gospell which declareth vntounto vsus, that whosoeuer beleeueth in him should not perish, but hauehave eternall life, Ioh. 3.15. This is the foundation of our assurance, and the support of our faith.
It is also false, that eueryevery one of vsus boasteth that he is assured of his saluation. It is true, that God commandeth vsus to be assured thereof, but he wils vsus not to boast, nor make open profession of it: and we are not bound to beleeue those t…at brag thereof For prophane persons may boast of it, who by a vaine confidence imagine they shall ascend vp into heauen while in the meane time their vices weigh them downe into hell.
And which is more, this full certainty of faith, is a gift which God giueth not to all the faithfull at one time, nor in like measure; to some he giueth it sooner, to others later, to some onelyonly at the houre of death, and there are some who by prayer and good works seeking to fortifie their faith, are neuerthelesse assailed with doubts touching the same, and hauehave not as yet that full confidence: who if they perceiue any proceeding thereof in themselues, and an earnest desire to increase this faith, we …xhort them to take and esteeme that conflict which they feele within themselues, for a marke of th…ir election.
Then our Confession consisteth in these two points, the one, that God will hauehave vsus to be assured of the accomplishing of his promise; the other, that God giueth this assurance to whom, when and in what measure it pleaseth him; but specially at the houre of death: for then certainly it is most necessarie.
This doctrine is grounded vponupon the holy Scriptures. The Apostle Saint Paul Rom. 8.16. saith, The Spirit of God witnesseth with our spirits, that we are the children of God. Can there be a more credible witnesse then the Spirit of God? Can we without horror reade that which Bellarmine saith, chap. 9. in his third booke of Iustification, that the testimony of the holy Spirit is not certaine, but by a coniecturall certainty? that is, an vncertaine certaintie. He that beleeueth in that Sonne of God, hath the witnesse of God in himselfe. Ioh. 1.5.10. We can not without impietie accuse the testimony of God of vncertaintie. If M. Arnoux doth not feele this testimony in himselfe, it is better for him to hauehave a bad opinion of himselfe, then to contradict the word of God, or to seeke to measure other men by his owne measure, and to limite the grace of God in others, by the euill estate of his owne conscience.
The Apostle to the Hebrewes, 3.6. will hauehave vsus to hold fast vntounto the end the confidence and the glorie of the hope. And 4.16. Let vsus therefore go boldly vntounto the throne of grace, that we may receiue mercy, and find grace to helpe in time of need. And 10.22. Let vsus draw neare with a true heart in assurance of faith. For saith he, Ephes. 3.12. that by Iesus Christ we hauehave boldnesse, and entrance with confidence by faith in him. And Iohn, 1.13. will hauehave vsus to be assured of eternall life: These things hauehave I written vntounto you that beleeue in the name of the Sonne of God, that ye may know that ye hauehave life eternall.
Let vsus adde hereunto the promise of God, which is, to giuegive vsus all things that we shall aske of him in the name of Iesus Christ, Ioh. 16.23. Let vsus aske of him saluation and perseuerance in faith, for God promiseth to heare vsus: and therefore Saint Iames 1.6. will hauehave vsus to aske in faith, and wauer not. Therefore we must aske saluation of God without doubt or distrust.
Of this ranke are those places in the Scriptures, which compare the testimony of the Spirit in the hearts of the faithfull, to a seale, or an earnest penny to assure vsus. Ephes. 1.13. Wherein also after that ye beleeued, ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance: and 4.30. And grieue not the holy Spirit, by whom ye are sealed vntounto the day of redemption. And 2. Cor. 1.23. Who hath also sealed vsus, and hath giuen the earnest of the Spirit in our hearts.
The Apostle Saint Paul, Rom. 8.37. saith, For I am assured that neither death nor life, nor Angels, nor Principalities, nor any other creature shall be able to separate vsus from the louelove of God, which is in Iesus Christ our Lord. For which cause also, going to die, he speaketh as if he had the prize in his owne hand, and as being ready to lay hold vponupon the crowne: 2. Tim. 4.7.8. I hauehave fought a good fight, and hauehave finished my course, I hauehave kept the faith: from henceforth is layd vp for me the crowne of righteousnesse. And a little after: The Lord will deliuer me from eueryevery euill worke, and will preserue me vntounto his heauenly kingdome. Is there any thing fuller of assurance, then that which Iacob said lying on his death-bed, Genes. 49.18. I hauehave waited for thy saluation ô Lord: or then that of Dauids words, Psal. 17.15. As for me I will behold thy face in righteousnesse, and shall be satisfied when I awake, with thy likenesse: and in Psal. 49.15. But God will redeeme my soule from the power of the graue, for he shall receiue me: or the words of Simeon when he approched neare vntounto death, Luke 2.29. Lord now lettest thou thy seruant depart in peace according to thy word?
All these holy seruants of God are condemned by the Councell of Trent, which saith thus in the sixt Session: Whosoeuer shall say, that the regenerated and the righteous man is bound to beleeue with certaine confidence that he is of the number of those that are predestinated, let him be accursed.
By pride or presumption to curse a man that obeyes God commanding vsus to be assured, and which putteth his trust in the promise of God, is to contest and striue with God vnderunder the shadow of humility. This humility is prophane, and this modesty is iniurious vntounto God. It is as if a man should say to God, It is true that thou hast promised me, but I am not worthy to beleeue thy word: I am too base to trust in thy promise. To ground the assurance of our saluation vponupon our merits, is presumption: but to ground our assurance vponupon the promise of God, is faith and obedience.
Neuerthelesse, to proue that we may be incredulous with reason, M. Arnoux alledgeth two things. First, that we cannot assure our selues of the vse of our will. Whereunto I say, that God hath promised to gouerne our wils,*And I will make an euerlasting couenant with thē that I will not turne away from them to do thē good: but I will put my feare in their hearts, that they shall not depart from me. and to put his Law in our hearts, and to make vsus that we shall not withdraw our selues from him, Iere. 32.40. And Iesus Christ saying, Mar. 13.22. that False Christs shall arise, and false Prophets, and shall shew signes and wonders to deceiue, if it were possible, the very elect, sheweth that the elect cannot be seduced with a finall seduction or irrecouerable. And God also promiseth to heare vsus, when we aske perseuerance of him. To conclude, so many places before alledged, which will hauehave vsus to be assured of our saluation, presuppose that God also will hauehave vsus to be assured yt he will not forsake vsus: for without that duplicate page duplicate page there can be no assurance.
The other reason alledged by M. Arnoux is, that God in the Scriptures makes no man any infallible promise. This reason is impious, and ouerthroweth all piety. For if Henry or Charles be not bound to be assured of his saluation, because it is not said in the Scripture, that Henry or Charles by name shall be saued, it followeth that those persons are not bound to be honest men, nor to feare God, because in the holy Scripture it is not said, that Henry or Charles ought to be honest men. As the generall rules of piety bind all particular persons: so the generall promise, that whosoeuer beleeueth in Iesus Christ hath life euerlasting, assureth eueryevery particular person thereof that beleeues in Iesus Christ, although his name be not specified in the Scripture.
Whether a man is saued and elected vponupon condition that he shall beleeue, and do good workes.
ARNOVX.
Section. 47 Places of the Scripture noted in the margent of the Confession. Matth. 17.20. And Iesus said vntounto them, because of your vnbeleefe, for verily I say vntounto you, if you hauehave faith as much as a graine of mustard seede, ye shall say vntounto this mountaine, Remoue hence to yonder place, and it shall remoue, and nothing shall be vnpossible vntounto you, Iohn 3.16. For God so loued the world, that he hath giuen his onelyonly begotten Sonne, that whosoeuer beleeueth in him, should not perish, but hauehave euerlasting life. These two places containe conditionall propositions, and therefore insufficient to giuegive the pretended assurance. The one saith, If you beleeue, the other saith, Whosoeuer beleeueth; but neither the one nor the other make any assurance, that such or such a particular person is endowed with true faith, nor that if he were so endowed, that he should perseuere. And the Sonne of God speaketh of a working faith: then where are the tearmes that in them containe a safe conduct of assurance?
MOVLIN.
It is the same obiection that we hauehave formerly cleared, in the end of the last section. The Scripture nameth not particular persons, but giueth generall rules which binde them. We confesse that this proposition; Whosoeuer beleeueth in Iesus Christ hath life euerlasting, is conditionall, and that life eternall is giuen onelyonly to those that beleeue. But this condition is not doubtfull, because it dependeth vponupon the counsell of God, and vponupon his election, by the which he hath predestinated the elect to beleeue, and to do good workes. The Scripture saith not, that God hath elected any one because he is faithfull, but that God hath giuen him grace to be faithfull, to the end that he should be saued. So Saint Paul, 1. Cor. 7.25. saith not, that God determined to shew mercy vntounto him if he were faithfull; but saith, I hauehave obtained mercy of the Lord, to be faithfull. And Ephes. 1.4. he saith not, that God hath elected vsus, because he foresaw that we should be holy, but, that we should be holy, and without blame before him in louelove. And Iohn 15.16. I hauehave chosen you, and ordained you, that you go and bring forth fruite. And Rom. 8.29. he saith, that God hath predestinated vsus, to be made like to the image of his Sonne. Our faith and obedience is not a condition whereupon election dependeth, but an effect of election, and grace which God giueth to all those whom he hath elected to saluation. I ioyne faith with obedience, because faith it selfe in some respect is a kind of obedience, and because it worketh by charity, Galat. 5.6. In the thirteenth of the Acts, the Apostle Saint Paul preached the Gospell in Antiochia. Of all his audience, those onelyonly which were ordained to life euerlasting beleeued, as it is said, verse 48. He saith not that those beleeued that were disposed or inclined to life eternall, but those that were ordained thereunto. This Greeke word foreign can be no otherwise interpreted, seeing that all of vsus by nature are vndisposed and vnapt to apprehend saluation and faith.
ARNOVX.
Section. 48 Contrary places of Scripture. Eccles. 8.14. There is another vanity which is done vponupon the earth, that is, that there are wicked men that are as bold as if they had done the actions of the iust, but also I iudge this to be vaine.
MOVLIN.
M. Arnoux falshood.This place is all false. According to the Hebrew it is, There is a vanity which is done vponupon the earth, that is, that there be iust men, vntounto whom it happeneth according to the worke of the wicked: againe there be wicked men to whom it happeneth according to the worke of the righteous; I say that this also is vanity. This Doctor made his brags, to confound our Confession by our owne Bibles, and now he serueth his turne with his owne Bible falsified, and contrary to the Hebrew.
And say that this place were not fasified, yet it maketh nothing against vsus, that acknowledge that there is a false, a prophane, and a barren trust or affiance in good workes, which benumeth the conscience, in stead of kindling louelove, and nourishing pietie therein.
Of the feare of the faithfull, and whether it derogateth any thing from the certainty of saluation.
ARNOVX.
Section. 49 1. Cor. 9.27. I beate downe, and bring my body into subiection, lest by any meanes when I hauehave preached to others, I my selfe should be reproued.
And if he did apprehend (as they say) nothing but the iudgement of men, he had no need to carrie his mortification so farre, as to dompt and subiect his most inward and secret motions, and to pull downe the most liuely and secret prouocations of his flesh: but it had bene sufficient for him to hauehave vsed dissimulation, and some outward shew of pretended reformation. Now sith the Apostle trembled, where are those reedes of the desert, which say they are the pillars of the Temple?
MOVLIN.
This Doctor makes vsus to say that Saint Paul did apprehend nothing but the iudgement of men, and goes about to confute a thing forged by himselfe, and which we beleeue not. For on the contrary 1. Cor. 4.3, he declareth: I passe very little to be iudged by you, or of mans iudgement. The Apostle feared to offend God, and to faile in his charge: which is a vigilant feare, and not a feare of the distrust of his saluation: whereof he speaketh as assured,I hauehave fought a good fight, I hauehave finished my course; I hauehave kept the faith, from henceforth is laid vp for me the crowne of righteousnes. in the passages before alledged, Rom. 8.37. and 2. Tim. 4.7. and 8.18. We ceasse not to trauell with care in things, whereof the euent is sure. Iesus Christ auoyded dangers, although he knew that his houre was not yet come. Ezechias had a promise to liue fifteene yeares more: and yet he ceassed not to eate, to attaine to that time. Saint Paul, Acts, 27.31, had a promise of God, that he should scape shipwracke, & yet ceased not to exhort the sailers to worke. So the faithfull man assured of his saluation, ceasseth not to trauell by those meanes that are fit to attaine thereunto; which assurance is not grounded vponupon his owne force, but vponupon Gods promise. Euen as a child that learneth to go, (when his father holds him by the hand,) may be assured that he shall not fall; not because he is strong enough of himselfe, but because his father leades him: so it is with the faithfull, of whom it is said, Psal. 37.24. Though the iust man falleth, he shall not be vtterly cast downe, for the Lord vpholdeth him with his hand.
In the meane time, consider what these Doctors are that preach incredulitie by modestie, and that fearing to be proud, will die in doubt whether they be the children of God or of the diuell. These are they that boast of their merits, yea of merites of equiualence and of dignitie, as they say to giuegive God so much for so much, lest he should complaine. But that is but a small matter, for they make superabundant & supererogatory merits, doing more then God would hauehave them to do, that they may giuegive him more then enough. And yet wh…n all is done, they know not whether they shall go into heauen or into hell.
Then here you see the difference betweene true and false religion, which is, that true religion fashioneth mens hearts to an humble confidence or assurance, but false religion formeth them to a proud distrust. Which pride as it is prophane, so also their distrust is most iust. For he that trusteth in his merits, careth not for assurance. For hauing laid his foundation in the aire, his expectation must of force hang in suspence. These Doctors teach men to trust in themselues, and to distrust God: hanging their spirits betweene feare and ambition, trembling with feare to thinke vponupon hell, and in the meane time presuming to hauehave a degree of glory in heauen aboue the common Saints, which degree by scholers is called Aureola.
This error is nourished by coueteousnesse and ambition. For from a people that are in a feare, a man may exact all what soeuer he will: we may easily feele in a mans purse that is amazed or asleepe. A man that beleeueth when he dieth that he shall go into Paradice, will not pay for Masses to be said when he is dead.