A treatise of iustification· By George Dovvname, Doctor of Divinity and Bishop of Dery

CAP. XI. Of Feare, and Hope, being his second and third dispositions,

* 1.1

§. I.

HIs second disposition is feare: which he proveth to dispose unto justification, and to concurre thereuntn in the same manner almost as faith doth. But first this discourse is impertinent. For we deny, and our deniall we have made good, that just•…•…ying faith doth not justifie by way of disposing. And therefore if it be proved, that feare doth dispose a man to justification: yet that doth not dis∣prove justification by faith alone. For we have confessed, that ordinari∣ly in adultis there are preparative dispositions going before faith and justification, whereof feare is one. But these preparatives doe not justi∣fie: and therefore, for all them, faith may, and indeed doth justifie alone. Secondly, you are to understand, that this feare, which goeth before grace, is no grace: neither is it that sonne-like feare, which is the daugh∣ter of faith and love, but the servile feare as he confesseth: which is an ef∣fect and fruit of the Law, working on those who are under the Law, and keeping them in some order for feare of the whippe. Neither is it pro∣perly timor Dei the feare of God, but metus supplicii; the object where∣of or the thing feared is not God, but punishment: or if it be of God, it is not to feare him, but to be affraid of him. From which our Saviour hath redeemed those that beleeve, that they may worship God in some measure 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, without this feare. Neither doth it per se, and in its owne nature tend to justification, which is the exaltationa 1.2 of a sinner, but ra∣ther to despaire, which is the lowest dejection of a sinner. Notwithstan∣ding as the Law by working this feare is a Schoolemaster unto Christ (for when 〈◊〉〈◊〉 by the paedagogie of the Law have learned to know their 〈◊〉〈◊〉 damnable estate in themselves, for feare of damnation they are forced to seeke for salvation out of themselves:) so this feare

which in it selfe tendeth to despaire, and in it owne nature affrighteth men from God (as we see in the example of our first parents, Gen. 3. 10.) is by God made a meanes to draw them unto him. But to say that feare doth concurre unto justification in the same manner as faith doth, is against reason and against common sence, unlesse hee speaketh onely of the legall faith, which as it is wrought by the Law, so it worketh feare. For feare driveth to the humiliation, faith tendeth to the exaltation of the humbled soule, and by it indeed the soule is exalted. Therefore as humiliation goeth before exaltation; so feare before faith. Againe, as feare goeth before faith, so sinne goeth before feare. For sinne maketh a man guilty, the Conscience being by the Law convicted of guilt, ter∣rifieth the soule; the soule terrified, either sinketh in despaire, being left to it selfe: or prevented by God according to the purpose of his grace, by which it was elected in Christ, seeketh to God, who is found of them that sought him not. So that by this reason sinne it selfe may bee said to bee a necessary forerunner of justification, disposing a man to •…•…feare, more than feare doth to justification, for that is a cause, this but an occa∣sion.* 1.3

§. II. But as this discourse proving that feare is a disposition to ju∣stification is impertinent; and affirming that feare concurreth to justi∣fication in the same manner that faith doth, is false: so are some of his allegations also impertinent. Because they belong not to this servile feare which goeth before faith and and justification, but to the Sonne∣like feare, which is a fruit both of faith and love and a consequent of justification. As namely, his first place i•…•… it were rightly alleaged, Eccl.* 1.4 1. 28. hee that is without feare cannot be justified or reputed just. For the feare of God, which the Sonne of Syrach in that chapter from the tenth verse to the end doth so highly extoll, is not this servile feare, but the filiall feare: by which is meant true piety it selfe, which as he calleth it there the beginning, so also theb 1.5 Crowne and fulnesse of Wisedome. But the place is not rightly translated in the Latine, which Bellarmine doth follow. For the Greeke text is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wrathfull man cannot be justified, or as some editions doe read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unjust wrath cannot be justified, according to that of S. Iames, the wrathc 1.6 of man doth not worke the righteousnesse of God. And that the former part of the vers speaketh of wrath, is proved by the latter, which is the reason of the former, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the sway of his wrath is his ruine, and by the words going before: where the feare of the Lord is present, it turneth away wrath and represseth anger.

§. III. So his second, Psal. 111. 10. and third, Prov. 1. 7. where it is said, that the feare of the Lord is the beginning of Wisedome, and by Wisedome saith Bellarmine is meant perfect justification, hee should say sanctification or godlinesse. For as the wicked man is Salomons foole: so the godly man is the onely wise man. And in this sense Mo∣ses prayeth, Psal. 90. 12. Teach us O Lord so to number our daies that wee may apply our hearts to Wisedome, that is, to true godlinesse, and to the same purpose Iob speaketh, c. 28. 28. the feare of the Lord it selfe,

is Wisedome, and so Eccl. 1. 27. Now in these places the Hebrew word Reshith which is translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beginning, may fitly, as in many other places, bee translated the head, that is a chiefe or principall part, or the top: and the meaning is, that the feare of God is a principall part of godlinesse, and as you heard even now, Eccl. 2. 18. the Crowne of Wisedome. Otherwise I cannot conceive how feare, which is a fruit both of faith and of love, should truely be said to bee the beginning of godlinesse; which by consent of all is the prerogative of faith. And yet faith it selfe doth not justifie, as it is the beginning of inherent righ∣teousnesse, and much lesse feare which concurreth with it not to justi∣fication, but onely to sanctification. Now that servile feare is not meant in these places, it is evident, not onely because such commendations are given unto it, as belong not to servile feare; but also because they that are indued with this feare are pronounced blessed, Psalm. 112. 1. & 128. 1. Prov. 28. 14. whereas those who have the greatest measure of servile feare are accursed; and contrariewise they are happy who are most freed from it. The blessednesse promised to Abraham and all the faithfull in his seed, is by Zachary expounded, Luk. 1. 73, 74, 75. to be this, that being redeemed from the hand of our enemies wee should worship the Lord without feare. And Saint Iohn testifieth that there is no feare in love, but perfect love casteth out feare, 1 Iohn 4. 18.

Fourthly, the feare mentioned, Prov. 14. 27. where it is said, The feare of the Lord is a well-spring of life to avoid the snares of death, is the sonne-like feare of which Salomon speaketh in the words next going before. In the feare of the Lordd 1.7 there is strong confidence. Fifthly, the feare of the Lord mentioned; Eccl. 1. 21. is the son-like feare, which in that Chapter from the tenth verse is highly commended. Of this feare it is said among other things, that it is gladnesse, and a crowne of rejoy∣cing, that it maketh a merry heart, and giveth joy and gladnesse, verse 11, 12. which are things repugnant to servile feare.

§. IV. But let us see how he proveth his unlike likenesse, that ser∣vile* 1.8 feare doth in a manner justifie as faith doth, viz. by Scriptures, by Fathers, by Reason.

First, because as it is said of faith, Heb. 11. 6. so without feare we cannot please God. Answ. This is true of the sonne-like feare, which is an un∣separable companion of justification: though Bellarmines allegation of Eccles. 1. 22. proveth it not, as I have shewed. But of the servile feare it may be truly said, that they who please God most, have the least of it. For the greater a mans love is, the lesse is his feare, and perfect love expelleth this feare, 1 Iohn 4. 18. But though without the true feare of God we cannot please him; yet that doth not prove that feare doth justifie. For the like may be said of the obedience of the Law, of humi∣lity, of charity, of repentance, of perseverance, Heb. 10. 38. and of the like. Neither doth faith justifie, because without it no man can please God, but because by it alone wee receive Christ, in whom God is well pleased and reconciled unto us, that is, because by it alone wee are justified.

Secondly, because as faith is the beginning of justice, so seare is the beginning of wisedome. Answ. of this comparison neither part is to be understood of justification, but of sanctification or righteousnesse inherent. For as faith is the mother of grace; of all both internall gra∣ces and also of externall obedience: so the true sonne-like feare of God is a principall part of true piety. But what doth this make for servile feare, which is found in them who have no grace?

Thirdly, because as faith doth justifie by making us seeke God and to come unto him: so also feare. Answ. If by seeking of God be meant the wor∣ship of God: then that which causeth it, is the cause of sanctification. But servile feare in it selfe serveth rather to drive men from God: though in the gracious dispensation of Gods providence it be made sometimes a meanes to draw them to him. And this he proveth by Psal. 78. 34. when he he slew them they sought him; and Psalm. 83. 16. fill their faces with shame, and they shall seeke thy name, and Ion. 3. 5. from the example of the Ninivit•…•…s. The thing I consesse, that by ser∣vile feare men are often times forced to seeke God: how beit that which is forced, many times is fained: as we see in the example of the Israelites, Psal. 78. 36. who, though by the judgements of God were brought to make semblance of repentance; yet they did but dissemble, for their hart was not upright with God, neither were they stedfast in his covenant, vers. 37. But his proofes I allow not. For the first place speaketh of Gods judgments: the second, of shame: the third, of the faith of the Ni∣nivites, none of feare.

Fourthly, because as by faith Christ is formed in us, so by feare: the protasis he proveth, because Paul saith Gal. 4. 19. my little children of whom I tra∣vell in birth againe, untill Christ be formed in you. But Christ is not for∣med in us by justification, but by regeneration, whereby we are renewed according to his image: the ap•…•…dosis, because Esay saith, C. 26. 18. accor∣ding to the Septuagint, from thy feare we have conceived, and have brought forth the Spirit of Salvation. But why doth hee flee from the Latine translation, unto which hee is bound? which maketh no mention of feare: but onely saith, we have conceived, and have brought forth the Spirit of health as some editions read: which last words are not read to∣gether in the Greeke, nor in the true editions of the Latine, but divided by a note of distinction: peperimus Spiritum: salutes non fecimns. Thus Bel∣larmine for his owne advantage eiteth the fomer part out of the Septua∣gint, and the later out of the vulgar Latine, and that corrupted, when neither of both agreeth with the originall. From which, if Bellarmine would argue, he should make himselfe very ridiculous. The words are, we have conceived, we have travailed, we have, as it were, brought forth wind (so Pagninus, Vatablus, Tremellius, &c.) Salutes non fecimus in ter∣ra, no salvations have we wrought on the earth: which words being a complaint, cannot import that they had from the feare of God (which is not here mentioned) brought forth the Spirit of salvation. So farre is this place from proving that Christ by feare is formed in us.

Fifthly, as faith doth justifie, because the just man shall live by his faith,

Hab. 2. 4. so of feare it is written, that the feare of the Lord is the fountaine of life, Prov. 14. 27. Answ. The former place speaketh both of the life of grace, which is our vivification, and the life of glory to which wee are intitled by faith. The latter, as I have shewed, speaketh of sonne∣like feare, which, as all other habits of grace, may bee called fountaines of living well, which all arise from one common spring, which is faith, and are all not causes and much lesse preparations, but fruits of faith and consequents of justification.

Sixthly, as faith doth justifie by purging of sinnes, so feare. Answ. To the proposition. Faith doth justifie by absolving from sins, Act. 13. 38. Rom. 3. 25. and removing the guilt. And it purgeth also from the corrupti∣ons by sanctifying and purifying the heart, Act. 15. 9. To the reddi∣ction; that feare which expelleth sinne Eccles. 1. is as I have shewed the feare of sonnes and not of slaves: neither doth it concurre to justi∣fication, but to sanctification.

§. V. To the testimonies of the Fathers affirming (some of them)* 1.9 that feare serveth to prepare and to dispose men to sanctification; and likewise to his reason, that it is the nature osfeare to flee from evill, and to seeke remedies whereby evill may be avoided, I willingly subscribe. But though feare be one meanes among many to dispose or prepare men for sanctification, or yet for justification: yet neither it nor any of the rest doth justifie, and therefore doth not disprove justification by faith alone. Legall faith working feare is a preparative to the Evangelicall justifying faith: but is so farre it selfe from justifying, that it pronoun∣ceth accursed those that are endued therewith.

§. VI. His third disposition is Hope, which he saith ariseth of faith* 1.10 no otherwise than feare doth. But yet, by his leave, with this difference: that servile feare is the fruit of a legall faith, applying the threatnings of the Law to a mans selfe: but hope of salvation is the fruit of Evangeli∣call faith apprehending the promises of the Gospell, and is therefore called the hope of the Gospell, Col. 1. 23. Neither can there be any sound hope of eternall life untill a man doth truely beleeve, that the promise of salvation doth belong unto him: and that he cannot beleeve untill he have the condition of the promise, which is justifying faith: and therefore of necessity justifying goeth before hope. As for that hope which goeth before justifying faith, it is evident that it doth not justifie; neither is it an habit of grace infused, but a naturall affection, such as is in all men who attempt any thing. As the Apostle saith,e 1.11 he that plow∣eth, ploweth in hope: and hee that thresheth, thresheth in hope. Al∣though therefore this hope doe dispose men to justification and sancti∣fication, as after a sort it doth in animating of men to use the meanes of grace and salvation, in hope that their labour shall not bee in vaine: yet for all this hope which doth not justifie at all, faith doth justifie alone.

§. VII. But let us examine his proofes, which are a few testimonies* 1.12 of Scriptures and Fathers impertinent•…•…y alleaged. His first testimony is Prov. 28. 25. qui sperat in Domino sanabitur. The second, Psal. 37. 40. Salvabit eos quia speraverunt in eo. The third, Psal. 91. 14. quoniam in me

speravit liberabo eum. Answ. None of these three places, doe speake ei∣ther of justification or preparation thereunto: nor of hope otherwise than as it is included in affiance; which as it hath reference to the fu∣ture time is all one with hope; nor of hope or affiance as it goeth be∣fore, but as it followeth justifying faith: what therefore could be more impertinently alleaged? The firstf 1.13 place according to the originall is, but he that trusteth in the Lord (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) shall be made fat. The Latine in the next verseg 1.14 translateth the same words thus, qui confidit, and the Septuagint, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The second, Psalm. 37. 40. the word chasah is translated sometimesh 1.15 confidere, to trust; sometimes, and as I take it in that place onely, sperare to hope in the same sense of affiance: those that thus trust or hope in God he delivereth them from the wicked and saveth them. But before they can either be saved or trust in God, they must be justified by faith. And therefore this hope or aff•…•…ance is no fore∣runner of justification, but a follower thereof.

The third, Psalm. 91. 14. the Hebrew chashak, which by some is tran∣slated sperare, by others valde or vehementer amare, amore in aliquem pro∣pendere; and might better have beene alleaged for love, than for hope, both which are consequents of justifying faith. The words then are, be∣cause he hath set his love upon me, therefore I will deliver him: he doth not say, I will justifie him. But let us heare Bellarminesi 1.16 commenting upon this place: the Hebrew word, saith he, doth signifie to adhere, to love, to please: therefore not every hope, but that affiance which procee∣deth out of a good conscience, and out of Love, and filiall adhering to God, doth deliver a man, &c.

§. VIII. His fourth testimony, Matth. 9. 2. confide fili, have a good heart sonne (so the Rhemists translate) thy sinnes are forgiven thee. For our Lord faith Bellarmine did not as some falsely teach justifie the man who had the palsey, before he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be of good courage my sonne: but con∣trariwise as the Councell of Trent (very learnedly) signifieth; first, he saith be confident my sonne: and when he saw him raised up in hope of health, hee ad∣ded, thy sinnes remittuntur tibi are forgiven thee. Whereby Bellarmine would signifie, that by this hope or affiance the man was prepared for justification. Answ. First, the party, and those that brought him had faith as all the three Evangelists, note Matth. 9. 2. Mark. 2. 5. Luk. 5. 20. and therefore was justified before God, for if they who brought him had faith, much more he, who no doubt desired them to bring him, and had already his sins forgiven. Secondly, the Verbe is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the time past, and ought to be translated, not as Bellarm. readeth, remittuntur, are now forgiven or in forgiving, but remissasunt, they are already forgiven. And by that argument our Saviour putteth him in comfort that hee should be cured, because his sinnes which were the meritorious cause of his sicknesse were forgiven. By which glad tydings hee would have him to be assured by speciall saith of the remission of his sinnes, and in that as∣surance to be confident. So that although the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be confident were uttered first; yet the words following containe the cause of that confidence. And therefore not onely remission of sinnes, but assurance

thereof by speciall revelation went before his confidence, which there∣fore could be no preparative disposition thereunto. And this is usuall in such consolations: first, to bid the party to be confident, or not to feare, and then to set downe the cause thereof, as Genes. 15. 1. Feare not Abraham I am thy shield and thy exceeding great reward. Esai. 43. 1. Feare not Israel, for I have redeemed thee. In the same ninth of Mat∣thew, verse 22. Daughter be of good comfort, thy faith hath made thee whole. Luk. 1. 30. Feare not Mary, for thou hast found grace or favour with God. Luk. 2. 10. Feare not, for behold, I bring you good tidings of great joy; and so in other places. And these were his testimonies of Scriptures, in which he hath found no releefe.

§. IX. Let us see what helpe the Fathers will afford him. No man* 1.17 saithk 1.18 Ambrose, can well repent him of his sinnes, who doth not hope for pardon. Answ. Hope of pardon is a motive to repentance, and to the use of other good meanes, whereby wee may through Gods grace attaine both to justification and to sanctification. Howbeit repentance belongeth to sanctification, and not to justification.

l 1.19 Augustine, whatsoever thou declarest, so declare it, that hee to whom thou speakest by hearing may beleeve, by beleeving may hope, by hoping may love. From whence nothing can be gathered, but that as faith, by which we are justified, commeth by the hearing of the word, as the Apostle alsom 1.20 teacheth: so from faith proceedeth hope, and from both, faith and hope, love. So that here hope, which is a fruit of justify∣ing faith, and a consequent of justification, is made a disposition, not to justification, but to love.

n 1.21 Cyprian, to those, who had fallen in time of persecution, giveth this advice▪ that they should acknowledge their grievous crime, neither despairing of the Lords mercy, nor as yet challenging pardon, viz. untill they had truely repented thereof: which was indeed whole∣some counsell. For no man can be assured of the pardon of any crime, untill he have truly repented of it: Vpon which words of Cyprian, Bel. larmine though he can gather nothing out of them for his purpose, but that those who desire pardon must not despaire of Gods mercy: yet as a notable bragger he insulteth over us, as if he had us at some advantage; when, God knoweth, hee hath scarce brought any thing worth the an∣swering. By which words, saith he, our adversaries are plainely refuted, who begin not to repent before they are fully assured that they are highly in Gods fa∣vour, and are confident, that they are to be ranked with the Cherubin and Sera∣phin: which is an impudent and yet a witlesse slander, as though wee were either so arrogant as the Papists who assume to themselves perfe∣ction, which we doe not; or so senselesse, that we should teach, that men are tyed to begin their repentance when they have attained to perfecti∣on, and not till then. If it be said, that wee make repentance to be the fruit of faith, which we define to be a full assurance of Gods favour, &c. I answere that that definition agreeth onely to speciall faith. Not that all speciall faith is a full assurance, but that every virtue is to be defined according to the perfection of it, and as it is in it selfe considered in

the abstract. Otherwise we acknowledge degrees of assurance. And if any of our Divines have held the speciall faith to be the onely justify∣ing faith, they are to be understood as speaking of justification in the court of conscience, and as judging them onely to be justified and to have remission of sinnes, who are in their owne consciences perswaded, and in some measure assured thereof. But besides and before the speci∣all faith, whereby wee are justified in our owne conscience applying the promise of the Gospell to our selves, a formall degree of faith is to bee acknowledged being the condition of the Evangelicall promises, by which we aprehend, receive, and embrace Christ, as hath been shewed, and by which we are justified before God. This degree of faith in or∣der of nature goeth before repentance, though in time repentance see∣meth to goe before faith, as being sooner discerned. But in order of nature, as well as of time, repentance goeth before speciall faith. Because no man can be assured of Gods favour in remitting his sinnes, who hath not repented thereof.

Notes

• * 1.1

  De iustif. l. 1. c. 13. § secunda.
• a 1.2

  Luk. 18. 14.
• * 1.3

  Bellarmines al∣legations im∣pertinent.
• * 1.4

  The first. Eccl. 1. 28.
• b 1.5

  Eccl. 1. 14. 16, 1•…•….
• c 1.6

  Iam. 1, 20,
• d 1.7

  Prov. 14. 26.
• * 1.8

  Bellarmines proofes from Scripture.
• * 1.9

  His Testimo∣nies and Rea∣son.
• * 1.10

  His third dis∣position, Hope.
• e 1.11

  1 Cor. 9. 10.
• * 1.12

  Testimonies of Scripture: The three first.
• f 1.13

  Prov. 28. 25.
• g 1.14

  Vers. 26. Psal. 37. 40.
• h 1.15

  Psal. 2. ult.
• i 1.16

  Bellarmine in Psal. 90. 14.
• * 1.17

  Testimonies of Fathers.
• k 1.18

  Ambros. de poenit. l. 1. c. 1.
• l 1.19

  De catechiz. rudil. c. 4.
• m 1.20

  Rom. 10. 14. 17.
• n 1.21

  De lapsis serm. 5.