Confession of His Faith, Chapter 10 · Section 3 · Version 4 – Conclusion 7
WHether good Works may be said to be necessary to Justification or Salvation? Some of our Divines affirm, and some deny it; disagreeing in form of words; but agreeing as to the sum of the matter. But that the Truth may be more evident, we will comprehend our Judgement in this matter, in these conclusions.
Concl. 1. In our conflicts with the Papists about Justification, it is not meet or safe to use or admit these propositions: Good Works are necessary to justification: Or good Works are necessary to Salvation.
For though they may be reduced to a sound sense by using explications; yet when they are nakedly propounded, the Papists always mean that works are necessary as causes by their own true and proper worthiness Meritorious of mans Salvation: which is most false.
Concl. 2. In popular Sermons to the ignorant people, the foresaid propositions are either wholly to be avoided, or to be used together with clear explications—For perhaps they will think that this assertion hath this meaning, that it intimateth▪ that man is justified or saved by the vertue and merit of his good works.
Concl. 3. Good works are not to us necessary to Salvation, if by good works we understand works exactly good and perfect to the Rule of the Law.
I explain it: By works exactly good and perfect, I mean such as man not yet fallen could have performed, because the Decalogue may exact them even of fallen man under pain of eternal damnation. This perfection did consist especially in two things The first is, that man could perform good works with his whole heart, and with plenary love, no lust diminishing the due fervor of the heart, or aspersing any blot on these works. The latter is that the same man intire, could do good works in a perpetual and uninterrupted tenor, without any evil admixed or intervening. That these two are required to works legally good, is plain, Gal. 3. 10, &c. Works therefore legally good, and necessary to Salvation by the legal …ovenant, are those that flow from a pure and full love of God, and are used in a constant tenor to the very last breath, without the intermixture of any evil work in the mean time. I say that such good works are not at all necessary to the Justification or Salvation of the Regenerate—
Concl. 4. No good works are to the Regenerate necessary to salvation or Justification, if by necessary, we mean, necessary under the reason of a meritorious cause.
Concl. 5. Bona quaedam opera sunt necessaria ad Justificationem, ut Conditiones concurrentes vel percursoriae, licet non sint necessaria ut causae efficientes aut Meritoriae.
In these good Works, I reckon those internal ones which with God are of great moment, though they be not apparent to the eyes of men; as to grieve for sin, to detest sin, humbly to subject ones self to God, to fly to Gods mercy, to fix our hope in Christ the Mediator, to resolve upon a new life, and other such like. For Gods mercy justifieth not stocks, that is, such as do nothing; nor horses and mules, that is, such as kick against it, and obstinately adhere to their lusts: but men, and those pricked and contrite, and such as follow the conduct of the Word and Spirit of God.
Conclu. 6. God Works are necessary to the retaining and conserving the state of Iustification; Not as causes, which of themselves effect or merit this conservation: but as means or Conditions, without which God will not conserve the grace of Iustification in men.
For as no man receiveth that general Iustification which dischargeth from the guilt of all foregoing sins, but on the concurrence of Repentance, Faith, a purpose of a new life, and other actions of the same kind; so no man retaineth a state free from guilt in respect of following sins, but by means of the same actions of believing in God, calling on God, mortifying the flesh, daily repenting and sorrowing for sins daily committed. The reason why all these are required on our part, is this: Because these cannot be still absent, but their opposites will be present, which are contrary to the nature of a Iustified man.—As therefore to the conservation of natural life it is necessarily required, that a man carefully avoid fire, water, precipices, poisons and other things destructive to the health of the body; so to the conserving of spiritual life, it is necessarily required that a man avoid Incredulity, Impenitency, and other things that are destructive and contrary to the salvation of souls; which cannot be avoided unless the opposite and contrary actions be exercised. And these actions do not conserve the life of Grace properly and of themselves, by touching the very effect o… conservation; but improperly and by accident, by excluding and removing the cause of destruction.
Conclu. 7. The good Works of the Justified are necessary to salvation, by necessity of Order, not of Causality: or more plainly, as the way ordinated to everlasting life, not as a meritorious cause of everlasting Life.
OF the name of merit, see what I cited before: to which add cap. 54. p. 571, 572.
We come now to explain the Opinion of our Divines: wherein observe especially this thing: Though our Divines do now abstain from the word merit, which the Fathers frequently use, yet they do it, not that they dissent from the Fathers, but lest they consent with the Papists, who against all antiquity, do violently draw that word to a pernicious and heretical sense. For that which the Fathers meant by the word Merit, to wit, the work of a Believer and regenerate per on, indued with a supernatural goodness, in supernatural Order, grateful and acceptable to God, and ordinated by the Promise of the most bountiful God, to the gratious Rewards of this life and that to come, All this our Divines have alwayes granted. We do therefore fight against, not the bare name of Merit, in a harmless sense frequently used of old by the Fathers, but the proud and false opinion of Merit of Condignity, brought lately by the Papists into the Church of God. See Bucer in Colloq. Ratis. p. 565. Chemnit. Exam. Conc. Trid. in 4 qu. of good Works, p. 185. Calvin. Institut. l. 3. c. 17. Sect. 3.
WEE ever granted that an endeavour of mortification and study of sanctification are necessary to salvation, as an Antecedent Condition: but the act of mortification as it is said to be ours, is not required as a cause properly so called, but as a Causa sine qua non, or removing that which prohibits, to which the reason of causality is but improperly given. For such causes do not reach or cause the effect it self, but only some thing previous or connexed with the effect.
IN like manner, because God hath Promised the Reward Eternal to the poor Works of Believers; when the last Judgement comes, he will say, Come, inherit the Kingdom; for I was hungry, &c. But he is stark mad with pride who will hence infer with the Jesuites, that a bit of bread, or draught of cold water given to Christs poor Members, is the efficient cause or truly meritorious of such infinite glory. We say therefore, that Good Works are Motives to which God hath respect in giving the heavenly Reward, because of his own Ordination and Promise; but not that they are the efficient causes of this Reward, by their own dignity and efficacy.
THe Works of the Regenerate have an Ordination to the Rewards of this life and that to come. 1. Because God hath freely promised (according to the good pleasure of his will) the Rewards of this life and that to come, to the good Works of the faithful and regenerate, 1 Tim. 4. 8. Gal. 6. 8. Mat. 20. 8.
2. They have a certain Ordination, or at least, an Aptitude to be Ordinated to the divine Rewards, from the very Condition of the Worker.
3. They have an Ordination to the Rewards from the Condition of the works themselves.
See the rest.
DAre any Arminian affirm that Remission of sin is effected by Faith? (or is the effect of Faith) although that Remission befall none but Believers. You will say, Faith is at least somewhat prerequisite for the obtaining Remission of sin. Let it be so: and for that reason let it be called an effect of Faith: But only in the kind (or nature) of a Dispositive Cause.
BEyond Controversie, Good Works are a Dispositive cause of salvation.
And that Faith is a Condition of salvation, doth nothing hinder but that it may bea means also to obtain salvation. Yea every Condition of this kind hath the nature of a means: and every moral means hath the nature of a Condition in respect of the end. For without the due means the end cannot be attained: And the performance of a Condition hath the nature of a means to the attaining of that which is under a condition propounded to us to be obtained.]
[Yea, I say, that faith is on no other account, a means, then because God hath appointed to save men by faith, and to save none at age without faith. For such kind of means is no means but by Divine Ordination. For the word Means, is of more common (or large) signification then the word condition. For every means is not a condition, though every condition be a means. But a means of obtaining somewhat by Contract or …ovenant, that is a condition. And to constitute such a means, is in the power of the Contractor: especially in the power of a superior stipulating with an inferior. Wherefore when God saw it meet not to save men but by faith, and to save all true believers; from that constitution of God it is that faith becomes a means of Salvation.]
As for the causes of Salvation, not only faith, but also repentance and good works as fruits worthy repentance do by Gods ordination go before Salvation in the adult, and that as causes; Not indeed Meritorious, as neither is faith in Christ such a cause: but as preparative causes, and previous dispositions.
THe Ordination of Salvation might be absolute, though the bestowing of Salvation be not absolute, but on condition, not only of the impetration of it by blood on Christs part, but also of Faith and Repentance on our part.]
[To the attaining of which end, there was necessary as the impetration of Salvation made by blood on Christs part, so faith and Repentance on our part: and that is because God hath appointed to bestow Salvation on us by way of reward.]
[It lieth on all Elect to seek Salvation, not only by faith *Or from, faith., but by works also, in that without doubt Salvation is to be given by way of reward, whereby God will reward not only our faith, but also all our good works.]
TWiss against Cotton pag. 6…. [It seems you desire to shape the promises of God in the Covenant of Grace and of Works in so different a manner, that the one may seem to be Absolute, the other Conditional. Whereas they are of the same nature in both,] And page 40. [Was there no more in Gods intention when he elected some, then the manifestation of the riches of his glorious Grace? Did not God purpose also to manifest the glory of his Remunerative Justice? Is it not undeniable that God will bestow Salvation on all his Elect, (of ripe years) by way of Reward and Crown of righteousness, which God the Righteous judge will give? &c. 2 Tim. 4. 2 Thes. 1. It is great pitty this is not considered, as usually it is not: Especially for the Momentous consequence thereof in my judgement: Sufficient if I mistake not, to have stifled this opinion following touching Reprobation in the very conception of it.
FRom this Witness I conclude. 1. That he abhorred to call faith an efficient cause of justification: Therefore it is no Instrumental Efficient in his opinion. 2. That faith is the cause of Justification and works of Salvation, which is more then I say. 3. That faith and works are causes of one and the same kind, viz. Dispositive: (which I take to be no proper cause) 4. That Faith, Repentance and Works are the conditions of Salvation. 5. That the reason why faith and other duties are means of Salvation, is because God hath freely appointed them to be the conditions and means thereof, and so not formally vel proximè from the receptive nature, or instrumentality of faith. 6. That it is as a condition of Contract or Covenant that Faith and Repentance are means of Salvation, and therefore it is of right to Salvation that they are conditions, seeing it is right which the Covenant gives. 7. And though he say that Justification is only by faith without works, yet he speaks plainly of our being put into a justified State: and so I say so as much as he. But if right to Salvation be on condition of obedience, then doubtless Justification at Judgement will pass on that condition. To be Justified, will be to have our right to Impunity and Salvation cleared and determined. 8. That we must needs seek Salvation by good works. 9. That the blood of Christ and the works of man are by him both made conditions of Salvation. 10. That Salvation is the Reward both of faith and good works. 11. That the Covenant of Grace is not absolute, any more then the Covenant of Works: but as to that of the same nature. 12. That it was Gods design in the Covenant of Grace, not only to glorifie the riches of Grace, but also to glorifie his Rewarding Justice, and that it is great pitty that this is not usually considered as being a matter of great moment. So much for Dr. Twiss.
6. MElancthon, Tom. 2. loc.6. Melancthon. de operib. qu. 4. Nova obedientia est necessaria necessitate ordinis causae & effectus, item necessitate debiti seu mandati: Item necessitate retinendae fidei, & vitandi poenas temporaeles & aeternas.]
Idem in Epist. edit. Lugdun. 1647. pag. 453. [Non satis foreign explicata res est cum dicis [etsi tota res pendet à miserecordia, tamen agnitio peccatorum est secunda causa Remissionis] Haec sunt perplexa: rectius illud erat [solum miserecordiam esse causam efficientem, propriam & immediatam Remissionis: Sed agnitionem esse aut praecedens quiddam, aut certe causam sine qua non, ut ego loquor: Sed causam secundam nemo sic apellat.]
Idem ib. Epist. 19. pag. 455. Ea de re dum nuper inspicio scholasticos (nam initio 4. Sent. in 1. Qu. de hac ipsa appellatione disputant, &c.) tamen miratus sum judicium quorundam, qui senserunt meritum tantùm esse causam sine qua non: Hi mihi perquam verecundè loquuti videntur.]
Et pag. 170. Georg. Major. defendit. Et epist. eadem pag. 438. [Cordatus urbem, vicinas etiam regiones, & ipsam aulam adversus me concitat, propterea quod in explicanda controversia Justificationis, dixi, Novam obedientiam necessariam esse ad salutem. Scis quomodo, quam diligenter haec, & quam distinctè conatus sum tractare.]
Ibid. pag. 446. [Et titulus de poenitentia commodior est quàm de Justificatione: Saepe enim animadverti nostros cum de poenitentia dicitur, aequioribus animis audire laudes operum, quàm cum putant de Justificatione, dici: Cum hi loci plane sunt foreign vicini ut Graeci dicunt.]
IDem. Apolog. Confess. Aug. pag. (mihi) 56 [Quare Fides appellari Justitia potest, quia est illud quod imputatur ad Justitiam, ut cum Paulo loquamur, quacun{que} tandem in parte hominis ponatur: Id enim nihil impedit imputationem divinam.]
IDem. ibid. pag. 18. Ita fides quae gratis accipit Remissionem peccatorum, quia …pponit mediatorem & propitiatorem Christum irae Dei, non opponit nostra merita, aut dilectionem nostram, quia fides est vera cognitio Christi, & utitur beneficiis Christi, & regenerat corda, & praecedit legis impletionem.
NEw obedience is necessary by necessity of order of the cause and effect, also by necessity of duty or command, also by necessity of retaining faith, and avoiding punishments temporal and eternal.]
The matter is not artificially enough explained when you say, [though the whole matter depend upon many, yet the confession of sins is a second cause of Remission.] These things are perplexed. This were righter, that mercy alone is the proper and immediate efficient cause of Remission; But confession is either some Antecedent, or a causa sine qua non, as I (use to) speak: But a second cause no man so cals it.]
Concerning this matter, when I lately look't into the Schoolmen (for in the beginning of 4. Sent. 1. Q. they dispute of this Appellation) I wondered at the Judgement of some of them, who thought that Merit is only a causa sine qua non: These seem to me to speak very modestly.
[Cordatus stirreth up against me the City, and also the neighbor Countries, and also the Court it self, because in explaining the controversie of Justification I said, that new obedience was necessary to Salvation. You know in what manner, and how distinctly I endeavoured to handle these things.]
The title of repentance is more commodious then of Justification (viz. to commend works without offence) For I have oft observed that our men do with more equal minds hear the praises of works, when we treat of Repentance, then when they think we treat of Justification: When these two places are meerly neighbors, or of kin.
VVHerefore faith may be called righteousness, because it is that thing which is imputed to righteousness, (that we may speak with Paul) in what part of man soever it be placed: For that nothing hindreth Gods imputation.
THus faith which freely accepteth Remission of sins, because it opposeth the Mediator & Propitiator Christ to the Anger of God, doth not oppose our merits, or our love, because faith is the true knowledge of Christ, and useth the benefits of Christ, and regenerateth hearts, and precedeth the fulfilling of the Law.
THat which I conclude hence, as Melancthons opinion, is, 1. That he thought that confession of sin was a causa sine qua non of pardon, and he used this as the fittest phrase. 2. That he used the word Merit (as he did in the August. Confess.) which I do not. 3. That he took those schoolmen to speak modestly that said mans merits were but a causa fine qua non. 4. That he was vexed with turbulent spirits for giving so much to Works, and Accused, and Defamed, of which you may see more in his life by Camerarius and Melch. Adamus. 5. Through mens peevishness he was fain to choose the common place of Repentance, to preach the same Doctrine which men could not bear when he preacht of Justification. 6. That he saith, faith is our Righteousness, because it is imputed to Righteousness: and to impute to Righteousness is usually taken for Justifying.
7. CAlvin Justitut. lib. 3. cap.7. Calvin. ibid. §. 5. dicit approbari fideles Deo operum quo{que} respectu, quia Dominus non amare & …sculari non po…estqu… per spiritum suum in illis efficit bona; adeo{que} gratos esse Deo & amabiles suos filios, in quibu… notas & lineamenta vultus suividet. 17. §. 8. Obliterata igitur omnium transgressionum culpa quibus impediuntur homines ne quicquam Deo gratum proferant, sepulto etiam imperfectionis vitio, quod bona quo{que} opera faedare solet; quae fiunt à fidelibus bona opera Justa censentur, vel (quod idem est) in Justitiam imputantur.]
Idem Harmon▪ Evang. in Luc. 16. 1. [Sed alius finis nobis propositus esse debet, quàm ut soluto redemptionis pretio effugiamus Dei judicium: viz. ut liberalitas benè sancte{que} locata superfluas impensas frenet, &c. deinde ut nostra erga fratres humanitas Dei miserecordiam in nos provocet.]
Ibid. Ver. 9. [Benigne erogando, favorem apud Deum acquiri docet, qui se miserecordibus & humanis vicissim miserecordem fore promisit, &c. Respicit ergo dominus, non ad personas, sed ad opus ipsum, ut beneficentia nostra, etiamsi in homines ingratos inciderit, nobis coram Deo respondeat.]
IDem in Genes. 15. 6. Deni{que} non minoris stuporis quàm impudentiae est, quum hoc illi imputatum fuisse dicitur in Justitiam, alium sensum comminisci quàm fidem Abrahae fuisse pro Justitia apud Deum. Vid. ultr.
THe blame of all our transgressions being blotted out, by which men are hindered from bringing forth any thing acceptable to God; and the vice of our imperfection being buried, which also useth to defile our good works; the good works which are done by the faithful, are esteemed righteous, or (which is the same) are imputed for Righteousness.]
Also in his Harm. on Luke 16. 1. [But another end ought to be propounded by us, then that by paying a price of redemption, we may escape Gods Judgement: viz. that our liberality well and holily placed, may bridle our superfluous expences, &c. and then that our humanity towards our brethren may provoke Gods mercy to us.]
[He teacheth us, that by bountifully laying out, we get favor with God, who hath promised to be mercifull to the mercifull and humane, &c. The Lord therefore respecteth not the persons, *Viz. to whom we give. Fidem dicit esse Iustitiae causam formalem, non primam, quae efficiens dicitur, in Gen. 15. 6.but the work it self; that our bounty, though it may light upon unthankful men, may answer for us before God.
(Yea on Gen. 15. 6. Calvin saith that faith is not the efficient, but the formal cause of our righteousness, which is more then I will say.) Also he makes hope the Justifying act.
Lastly, it is no less stupidity then impudency when this is said to be imputed to him for righteousness, to imagine any other sense, then that Abrahams faith was (taken) for righteousness with God.
HEnce I conclude, 1. That God imputeth faith for righteousness, according to Calvins judgement (concerning which I have spoke my own before) 2. That he saith that God taketh our works to be Righteousness, or imputeth them for Righteousness. 3. That he taketh it to be all one▪ to Judge works Righteous, and to impute them for or to righteousness. And therefore they that confess them to be an inherent righteousness, must confess them to be so imputed. 5. Let them consider what follows hence, that confess justification and imputation of righteousness to be all one: Whether it will not be as excusable or warrantable to say, that we are (so far) justified by those works, as to say that they are imputed to us to or for righteousness? as Calvin here doth. 6. He doth in these and in the other passages of [Provoking Gods mercy to us] [Acquiring Gods favor] [Their answering for us before God] say more in terms (and more harshly) and as much in sense, for the exalting of works, as ever I did, if I understand him.
8. PLacaeus in Thes. Salmuriens.8. Placaeus. Vol. 1. de Justif. pag. 32. 34. §. 37. [Fide igitur Justificamur, non tanquam parte aliqua Justitiae, aut opere quod suo quodam pretio aut merito Justificationem nobis impetret, aut dispositione animae ad introductionem Justitiae inhaerentis: Sed tanquam Conditione faederis gratiae, quam à nobis Deus idcirco exigit loco conditionis faederi… legalis (quae nobis earnis vitio facta est impossibilis) quò… ea nihil aliud sit quàm doni Justitiae in Christo Jesu per Evangelium nobis oblati Acceptatio; qua sit ex Dei pacto gratuito ut illa Justitia nostra sit.]
WE are therefore Justified by faith, not as by any part of righteousness, or a work which by some price of its own, or Merit, doth obtain us Justification, or as a disposition of soul to the introduction of inherent righteousness: But as the Condition of the Covenant of Grace, which God therefore requires of us instead of the condition of the Legal Covenant, (which is through the fault of the flesh, become to us impossible) because it is nothing else but the acceptance of the gift of righteousness in Jesus Christ offered to us by the Gospel; whereby it comes to pass by Gods free Covenant that that righteousness is ours.
IN these few words are closely couched these ten points, which I maintain. 1. That it is not as any part our righteousness of the Law of works, that faith justifieth. 2. Nor from any excellency in the act or habit, as the nearest reason of its interest in justification. 3. That Christs righteousness is the matter or meriting cause of our righteousness. 4. Faith is the acceptance of Christ as offered, and righteousness with him. 5. That the Gospel-Covenant is Gods deed of gift, bestowing right to Christ, and righteousness with him. 6. That therefore constitutive Justification is performed by the Gospel-Covenant as the Instrument. 7. That Christ himself is first given by this Covenant, and righteousness but in him. 8. That the nearest or formal reason of faiths interest in Justification, is, its being the condition of the justifying Covenant, freely by the Donor and Rector, Assigned to that Office. 9. That the reason why faith was deputed to this office by God, (so far as man may give a reason of his actions) was from the special aptitude it had to this special work, it being essentially the acceptance of Christ and life freely given. So that this is but its aptitude to the Office, and the reason of its designation thereto, and not the nearest or formal reason of its interest. 10. That this condition comes in the place of perfect obedience, which was the condition of the first Covenant: but not from the same reasons, nor to the same nearest ends.
But the special point that I cite this Author for, is his exact discovery how far works justifie, and of the twofold righteousness thereto necessary, and the reconciling Paul and James, as in part the words following shew.
IDem ibid. §. 41. Id ipsum fortasse hac ratione commodiùs explicabitur. Opponitur Justificatio accusationi. A duabus autem accusationibus premimur in foro Divino. Pimùm objicitur, Nos esse peccatores: hoc est, reos violatae conditionis quae faedere legali lata est. Deindè objicitur, Nos esse Infideles, hoc est, Non praestitisse conditionem faederis Gratiae, viz. fidem. Ab accusatione priore, solâ fide Justificamur, qua Christi gratiam & Justitiam amplectimur; à Posteriore Justificamur etiam operibus, quatenus iis fides ostenditur. *And also as they are part of the condition of Salvation, and must answer the Accusation of final Impenitency and Rebellion.Ad posteriorem accusationem respiciens Jacobus affirmavit meritò ex operibus Justificari hominem, & non ex fide tantùm. Paulus verò respiciens ad priorem, solâ fide hominem sine operibus Justificari, &c.
Sect. 42. In die judicii quoniam Faedus Gratiae vim legis seu juris obtinet (promulgatum enim est in toto orbe terrarum per praecones idoneos) Id unum probandum erit, nimirum nos habuisse conditionem faederis Gratiae, scilicet Fidem. Ita{que} proferenda erunt in medium opera, praesertim charitatis, tanquam illius conditionis, hoc est, fidei effecta at{que} argumenta demonstrativa, ut vulgo loquuntur, à posteriori.
THis will perhaps be more fitly thus explained. Justification is opposed to accusation. And at Gods Bar we are pressed with a twofold Accusation: First it is objected, that we are sinners: that is, guilty of violating the condition which was imposed in the Legal Covenant. Next it is objected, that we are Unbelievers, that is, that we did not perform the condition of the Covenant of Grace, viz. Faith. From the former Accusation, we are Justified by faith only, whereby we embrace Christs Grace and Righteousness. From the latter, we are justified also by works, as faith is shewed by them; James respecting the latter accusation, did justly affirm that a man is justified by works, and not by faith only. But Paul respecting the former, saith that a man is Justified by faith without works, &c.]
In the day of Judgement, because the Covenant of Grace shall obtain the force of a Law or Rule of Judgement (for it hath been promulgated by fit Heralds in the whole world) This one thing will be to be proved, to wit, that we had the condition of the Covenant of Grace, that is, faith. Therefore works must be openly produced, especially of charity, as the effects and arguments demonstrative, as they commonly say, à posteriori, of that condition, that is, of faith.
IN these words is the sum of most that I am blamed for. Here is the twofold righteousness opposite to a twofold accusation, that is, of non-performance of the conditions of each Covenant: one accusation true, which Christs satisfaction only can justifie us against as the matter, and faith is but the condition of that Justification: the other is a false accusation, viz. that we are unbelievers, from which faith must Justifie us as the very matter of our righteousness, and works as proofs. To which may be added, that Repentance and Obedience being secondary parts of the condition of Salvation, on the same ground as we may need a Justification against the charge of final unbelief, we may also need one against the charge of final impenitency and disobedience; and therefore by these materially must be justified against that charge. We see here also that the Judgement is not appointed to enquire whether Christ have satisfied for us, but whether we have performed the condition of the New Covenant: and therefore he saith this is the one thing then to be proved: And that the New Covenant will be the Law by which we must be herein Judged. I desire the Reader to peruse all the rest of that excellent disputation; I will transcribe but a few lines more to shew that the continuance of Justification is in the first gift of it intimated to be on condition we afterward live holily.
IDem ibid § 47. Non aequum fuit ut tanti beneficii compos fieret▪ qui id lubens non agnosceret, se{que} agnoscere profiteretur; quae agnitio fides est. 5. Nec fuit aequum ut impunitate proposita, peccandi licentia augeretur; Sed decuit Just…ficari impium, Ea Lege, ut in posterum recedat à peccato, sectetur{que} sanctimoniam, sine qua nemo videbit Deum.
9. AMyraldus goes the same9. Amyraldus. way. Vol. 2. disp. de satisfact. pag. 63. §. 9. [Quia resipiscentia à peccato passim in scriptura sacra statuitur pro conditione remissionem antecedente, & causa illius sine qua non, sic illa suas hortationes instituit, ut ad veram resipiscentiam, veram{que} sanctimoniam impellat consequendae remissionis ergo.
10. LUd. Cappellus ibid. Vol.10. Ludovic. Cappellus. 2. p 110 Sect. 39. Quum antem inter se comparantur & distinguuntur seu distinctè à nobis considerant…r salutis illius part…s, tum fides respectu Justificationis rationem habet conditionis praerequisitae: Nemo enim Justificatur nisi per fidem: respectu autem Sanctificationis habet se ut ejus causa: Fide enim pur…fica…tur corda: Glorificatio autem utrius{que} tum Just…ficationis tum Sanctificationis, effectum est & consequens necessarium.
IT was not equal that he should enjoy so great a benefit that would not willingly acknowledge it, and profess himself to acknowledge it: which acknowledgement is faith. Nor was it equal that impunity being propounded, the liberty of sinning should be increased: but it was meet that the ungodly should be Justified on this condition, that for the time to come he depart from sin, and follow holiness, without which no man shall see the Lord.
BEcause Repentance from sin is frequently in the holy Scripture made a condition going before remission▪ and a cause without which we shall not have it, it so ordereth its exhortations that it may drive us to true Repentance, and true Sanctity, that so we may obtain Remission. So the prophets, John Baptist, &c.
VVHen the parts of this Salvation are compared among themselves, and distinguished, or distinctly by us considered, then faith in respect of Justification hath the nature of a prerequisite condition: For no man is Justified but by faith: But in respect of Sanctification, it hath the nature of a cause of it; for by faith are mens hearts purified. But glorification is the effect and necessary consequent of both, Justification and Sanctification.
I Will say no more of these two Divines, because I suppose them also the approvers of the forecited words of Placaus, the book going under the name of all three.
11. PHilip Codurcus a Learned Protestant and Professor of Divinity11. C…durcus. in an University of theirs in France, wrote a Book purposely to reconcile the Protestants and Papists in the point of Justification, and to shew how small the difference between them was in his judgement, in comparison of what it is esteemed: I could never get or see the Book, but as I find frequent mention of it in others, so I find the scope of it, and many of those Theses that are disliked, recited by Guil. Rivet. in his Vindic. Justificat. Wherein he labors to confute him, and shews himself much offended at him: And Codurcus thereby instead of reconciling, incurd the heavy censure of his own party. I mention him not as approving of a book that I have not seen, but to shew that other Protestants have gone much further in this then ever I did.
12. TEstardus, Who though he be censured by some for following12. Paulu… Testardus. Camero in the middle way about Universal Redemption and objective grace, yet is blamed by none that ever I heard of, for any thing that I shall alledge his consent in: And indeed is a most judicious writer.