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

A TREATISE OF IVSTIFICA∣TION.

THE SIXTH BOOKE: Concerning Faith.

CAP. I. What Faith is; and that it is not without knowledge.

§. I.

TH•…•… fifth Capitall errour of the Papists in the Ar∣ticle of justification, is concerning justifying faith: which hath many branches.

• 1. Concerning the nature of it, viz. what it is: and therein also they erre diversly.
• 2. Concerning the subject of it, both •…•…, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is the parties whose it is, and the parts of the man, wherein it is.
• 3. Concerning the object of Faith.
• 4. Concerning the act or effect of it, which is to justifie: where are three questions: the first, concerning the act it selfe, whether it doth indeed justifie, or onely dispose to justification; the other two, concer∣ning the manner how it justifieth: the former, whether instrumentally, as the hand to receive Christ, who is our righteousnesse; or formally, as part of inherent righteousnesse. The other whether faith doth justi∣fie alone.

§. II. As touching the first, what faith is; they hold justifying faith to be but a bare assent, to all or any truth revealed by God: which, as it is, in their opinion, without speciall apprehension of Christ▪ so it may be void of knowledge, and severed from charity, as they teach.

That faith in generall is an assent, and that it may be defined, to bee a firme and willing assent to every truth revealed by God, grounded on the au∣thority of God revealing it, we willingly agree. For hereby faith is distin∣guished from all other acts or habits of our minde. And first, from doubting, in that it is an assent: for in doubting the assent is withheld, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from whence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as contrariwise to assent a is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And that faith is assent, it is evident, because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (faith) is a perswasion, derived from the Verbe b 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to bee perswaded or to beleeve, and a man is said to assent unto, or to beleeve that, of the truth whereof he is perswaded: hence it is, that the act of faith, which is to beleeve, is expressed sometimes by the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, c Act. 17. 4. 27. 11. Heb. 11. 13. but most plainely, Act. 28. 24. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. some beleeved the things which are spoken, but some belee∣ved not. Secondly, from opinion: in that faith is a firme assent, or, as Basil d speaketh, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an undoubted assent: for he that belee∣veth the truth of God, hath (as it were) put his seale unto it. But opini∣on is the judgement of things contingent, which may happen to bee false. Sed fidei falsum subesse non potest: but the subject of faith cannot be false. Thirdly, in that it is a willing assent, from the forced beliefe of Devils, and some desperate wicked men, who beleeve that which they abhorre, or as Saint Iames speaketh beleeve and tremble, Iam. 2. 19. Mat. 8. 29. Fourthly, from all other knowledge, in that it is an assent to truth revealed or related by God, and grounded upon the authority of God speaking in his Word, for faith commeth by the hearing of the word. So saith Saintf Basil 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉g 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Faith therefore is an undoubted assent of things heard in the assured perswasion of things preached by the grace of God. And that is it which Bellarmine citeth out of Augustine h quòd intelligimus aliquid, rationi debemus: quòd autem credimus, authori∣tati: that we understand any thing we owe to reason; but that wee be∣leeve, to authority. All other firme assent is given to things, either in themselves evident to sense or reason, or to such as are manifested by discourse. But the object of faith is not discerned by sence, nor soun∣ded by reason (such as is the mystery of the holy Trinity, and of the in∣carnation of Christ &c.) neither is faith i of things seene. Eye hath not seene k nor Eare heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. And wher∣as the certainty of all other knowledge is grounded upon sence or ex∣perience, and reason: the certainty of this knowledge is grounded up∣on the authority of God speaking in his word. For which cause the certainty of faith is greater than of any other knowledge: For howso∣ever sense and reason may be deceived: yet the ground of faith is unfal∣lible, which is the authority of God, who isl 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, one that cannot lye, a God of truth, yea truth it selfe: whereupon Clemens m Alexan∣drinus saith: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Therefore it selfe is a firme demonstration, because truth ac∣companieth Faith those things which are delivered God, and Basill

n what is the property of faith? an undoubted plerophorie or full per∣swasion of the truth of the words inspired of God, which is not shaken with any reasoning either induced from naturall necessity, or formed to piety. And such is the certainety of faith, that the Apostle defineth it o that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. the subsistence, which giveth a being, to things which now have not a being, (which is nothing but an assured beleefe as the word is used, 2 Cor. 9. 4. 11. 17. Heb. 3. 14.) and the evidence of things not appearing, or not seene: which the Greeke Sholiast, p in mine opinion, very well explaneth. Faith it selfe is the subsistence or substance of things hoped for. For because those things which are in hope are without subsistence, as yet not extant, faith becommeth the substance and subsistence of them, making them after a sort to exist and to be present, because it doth be∣leeve they are. Faith also is the evidence and demonstration of things not seene. And faith sheweth things to be visible which are not seene: How? in the minde and in hope beholding things which doe not ap∣peare.

§. III. But howsoever faith is an assent, and is in generall so to be defined, as I have said: yet justifying faith is not a bare assent, either de∣stitute of knowledge, or severed from charity, or without speciall appre∣hension and application: for these are three errors of the Papists now in order to be confuted. As touching the first: The Papists doe not onely hold, that justifying faith may be without knowledge, but that al∣so it may better bee defined by ignorance q than by knowledge. This faith, which is without knowledge, they call implicite faith: because they beleeving some one common principle, as namely, I beleeve the b•…•…ly Catholicke Church, doe thereby beleeve implicitè, whatsoever is to be beleeved, that is, whatsoever the Catholicke Church beleeveth and pro∣poundeth to bee beleeved. And therefore this they call also an entire faith; because thereby, a man doth not onely beleeve the written word but also unwritten verities, which are the traditions of the Church of Rome, and both of them, not for themselves, but for the authority of the Church propounding them to bee beleeved. Now they teach, that not only for Lay men it is sufficient to beleeve as the Church beleeveth which was the Colliars r faith so much commended by Cardinall Hosi∣us s and others (for he being examined by a learned man, what he belee∣ved, answered: I beleeve that which the Church beleeveth; and being as∣ked what the Church beleiveth, answered againe, that which I beleeve: and so in a round, that he beleeved what the Church beleeved; and that the Church beleeved as he beleeved) but also that it is the safest for all, even for those that are learned, to rest in this faith. Especially, when they are assaulted by Satan: with whom they say it is not safe to contend by Scriptures, but rather to oppose that onely article against him. As the said learned man, who had opposed the Collyar, found by experience. For he being afterwards assaulted by Satan, when he was deadly sicke, and being not able to defend himselfe by Scriptures, he was faine to b•…•…ake himselfe to the Colliars faith, which no doubt is the readiest

way for them, who professe a faith not conformable to the Scriptures to put the Devil to silence, who will rest well content with such an answer: whereas if they should stand to the Scriptures the Devill would be able to confute them. As he did Luther (whiles hee was a Papist) in the que∣stion concerning the private Masse, which he did, not to teach him the truth, but by true accusations to bring him to despaire.

§. IV. This doctrine of the Papists concerning implicite faith, is both absurdly false, and notoriously wicked. False, in diverse respects. First, in that they say, justifying faith may be without knowledge: when as, first of all, faith it selfe is a kind of knowledge; yea a kind of certaine knowledge: yea, of all others the most certaine knowledge: as I have already shewed; proving, that it is that knowledge which we have by Divine relation or report, grounded on the authority of God speaking in his word. Secondly, because faith oftentimes in the scriptures is cal∣led knowledge, or acknowledgment: as Ioh. 17. 3. This is eternall life to know thee the onely true God and Iesus Christ whom thou hast sent. Now, we know God in the life to come by vision, in this life by faith, as their owne writers testifie. Maldonatt on that place: what is the cause saith he, that he seemeth to place eternall life in knowledge alone, that is in faith onely? And Ianseni•…•…su vita aeterna inchoativè & imper∣fectè hic habetur cognoscendo Deum per fidem: habetur autem in 〈◊〉〈◊〉 perfectè cognoscendo Deum per visionem. Esai. 53. 11. My righte∣ous servant by his knowledge or acknowledgement, that is, by faith in him shall justifie many. So 2 Pet. 1. 2, 3. Eph. 1. 17. Col. 1. 10. & 2. 2. 1 Tim. 2. 4. 2 Tim. 2. 25. 3. 7. Tit. 1. 1. where, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the knowledge or acknowledgement of Christ and his truth, is meant nothing else but faith, 1 Ioh. 2. 3, 4. hereby we doe know, that we doe know him, that is, beleeve in him, if we doe keepe his Commandements: he that saith he knoweth him, namely, by faith, and keepeth not his Commandements is a lyar and the truth is not in him. Heb. 11. 3. By faith we understand or know, that the worlds were formed by the Word of God: where the act of faith is expressed by this term of understanding that which we be∣leeve, 2 Cor. 5. 1. we know, (that is, we beleeve, for otherwise it cannot be known but by faith) that after the dissolution of our earthly tabemacle, we have an eternall habitation in heaven. Thirdly, because in the Scrip∣tures faith and knowledge are so linked together, that what we acknow∣ledg we beleeve; & what we beleeve we know, Ioh. 6. 69. we beleeve and know that thou art that Christ, Ioh. 10. 38. that you may know and be∣leeve that the Father is in me, and I in him. Ioh. 17. 8. they have knowen surely, that I came out from thee (saith Christ unto his Father) and they have beleeved, that thou didst send me. Eph. 4. 13. till we all come into the unity of the faith and of the knowledge of the Son of God. 1 Tim. 4. 3. to bee received with thankesgiving of them which beleeve and know the truth, 1 Ioh. 4. 16. we have knowne and beleeved the love that God hath to us. Fourthly it is not possible that a man should beleeve, acknowledge, or assent firmely to that which he doth not know so much as by relation or hearesay, how can they beleeve in him of whom they

have not heard, and by hearing knowen, Rom. 10. 14. And who know∣eth not, that the assent of faith determineth the judgement to that par∣ticular which is beleeved? As for example, if I beleeve the resurrection, my judgement actually assenteth to that particular. But if I never have so much as heard or understood that God hath revealed such a thing that there shall be a resurrection, how can I possibly beleeve it, or actu∣ally assent unto it. And therefore implicite faith is so farre from being a justifying faith that it is not so good as the bare historicall faith, which not onely wicked men but the Devils themselves have. For historicall faith hath in it an actuall assent, and implyeth a knowledge (at least by relation) of that which is beleeved. But implicite faith hath neither. Fifthly, to the implicite faith, the definition offaith: Heb. 11. 1. doth in no sort agree: for as it is so farre from being the substance of things ho∣ped for, that it doth not so much as know what are the things hoped for, so it is further from being an evidence of things not seene, which implyeth a certaine knowledge of things by relation which are not seen or knowne by sence or reason. Sixthly, that which implyeth a con∣tradiction is false and absurd: but the profession of the implicite faith made by a simple man, viz. that hee beleeveth whatsoever the Catho∣licke Church beleeveth, implyeth a contradiction: not onely because hee doth not beleeve every, yea scarce any particular, but also through his ignorance sometimes doth actually beleeve that which the Church doth not beleeve; or doth deny credit to that, which the Church be∣leeveth. But here now is the speciall priviledge of implicite faith: that although a man beleeve an errour, as that God the Father is greater than the Sonne, or ancienter than he, or that the persons of the Trinity are divided by locall distance one from another, it is no offence, so long as he thinketh, the Church beleeveth so: and so saith Gabriel himselfe. If any man doe beleeve thinking that the Church doth so beleeve; though it bee erroneous he sinneth not, so that hee doe not obstinately adhere to his errour, as was said before, notab. 2. Yea, saith hee, that which is more, this faith is meritorious: for such an one should not onely not sinne, but also by so beleeving that which is false hee should me∣rit. Thus not onely hee is said to beleeve who indeed doth not be∣leeve, nor give assent to the truth; but also he who dissenteth from the truth, even from that which the Church doth hold.

§. V, Secondly, they are absurd, in saying, that faith may better be defined by ignorance than by knowledge, For notitia (knowledge) is the genus both of faith and of science, whereas ignorance is a privation of knowledge. It were therefore very strange, if faith, which is an habit of the mind, should be defined by a privation, and namely of that habit, which is the genus of it.

Yea, but (saith Bellarmine) faith is opposed to science, and therefore better to be defined by ignorance, than by knowledge. I answere, it is opposed to science, not as a privation, that it should bee defined by ig∣norance, but as a species of the same kind 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 contra divided. for noti∣tia as the genus is divided into science and faith, the former, being a

knowledge of things, either manifest in themselves, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or made manifest by discourse of reason, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: the lat∣ter being a knowledge of things neither manifest to sence nor reason, but knowne onely by relation from God: where, by the way, you are to observe that the knowledge required in faith is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of the cause, such as is in science, but onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is to beleeve the relation to be true, and that whatsoever God revealeth is infallibly true. And ther∣fore by faith our judgements are captivated to yeeld assent to divine revelations, though either they may be above reason, or may seeme to be against sence or reason. For though sence and reason may bee de∣ceived: yet the ground of our faith, which is the authority of God, can∣not be deceived, nec fidei falsum subesse potest: neither can the subject of faith be false. As for example: the mysteries of the Trinity, and of the incarnation of our Saviour bee above our reason; the articles of the creation of all things from nothing, and of the resurrection of the body seeme contrary to reason, the article of eternall life contayneth such things, as never eye did see x nor eare heare, neither did they ever enter into the heart of man: and so of other articles of Christian religion; which notwithstanding we doe firmely beleeve, and undoubtedly know to be true, as God hath revealed the same, grounding this our faith and knowledge on the authority of God speaking in his Word. This di∣stinction of knowledge being acknowledged, that the knowledge of faith is neither the certaine intelligence of things in themselves mani∣fest to sense or reason, nor that science which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the causes; or attained by discourse of reason; but onely 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that the things revealed by God are infallibly true by reason of his authority, who is Truth it selfe; might serve as a sufficient answer to so many of Bellarmines argu∣ments and allegations as seeme worth the answering. But I will brief∣ly examine his proofes, which are allegation of Scriptures, reason, and testimonies of Fathers.

§. VI. As for his allegation of Scripture: the first place alleadged out of Esa. 7. 9. is not, as Bellarmine alleageth it, unlesse you beleeve you shall not understand; but, if you beleeve not, you shall not be established or as the vulgar Latine (which Bellarmine ought to stand to) non perm•…•…∣nebitis: as contrariwise, 2 Chron. 20. 20. if you beleeve in the Lord you shall be established; or, as the Latine, securieritis. Neither doth it fol∣low, that faith is not knowledge, because without faith we cannot come to the certaine intelligence of that which we beleeve. For, as knowledge of the thing revealed goeth before faith; so faith goeth before the exact understanding and comprehension. In the two next places, 1 Cor. 13. 2. & 12. 9. where faith, as he saith, is distinguished as a severall gift from knowledge: by faith is not meant justifying faith, but the faith y of mi∣racles, as I have else where shewed. Neither doe wee deny, but that knowledge may be a distinct gift from faith. As that knowledge which is either principiorum or conclusionum, which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Neither is know∣ledge alwayes joyned with acknowledgement which is faith: though acknowledgement implyeth knowledge alwayes. Knowledge therefore

may be without faith, but faith cannot be without knowledge. To the fourth out of 2 Cor. 10. 5. that where knowledge is, there needs no captivating of the understanding. I answere, that faith being onely notitia 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and giving firme assent to that whereof it knoweth no rea∣son, yea though perhaps it seeme above or against reason, subjecteth or captivateth the understanding to the authority of God. The last is from those places wherein the obedience of faith is mentioned. For, saith he, obedience in beleeving were not needfull, if by faith knowledge were given to men. I answere, that in those places faith doth signifie the do∣ctrine of faith, that is the Gospell, the truth, which men are then said to obey, Rom. 10. 16. Gal. 3. 1. Act. 6. 7. when they beleeve and professe it. As contrariwise those who doe not beleeve are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to disobey, and that in opposition to beleefe, Ioh. 3. 36. Act. 14. 2. & 17. 5. & 19. 9. Rom. 11. 30, 31, 32. & 15. 31. Heb. 3. 18, 19. 1 Pet. 2. 7. Neither should it seeme strange to Bellarmine, that by faith men attaine to knowledge, I meane to greater knowledge, when he urging even now that place, Esai. 7. 9. said, faith is a degree and way to knowledge.

§. VII. To the Testimony of Irenaeus, if it were entirely cited, I would subscribe. For speaking of those words, 1 Cor. 8. Scientia inflat, dilectio autem adificat, and having thereupon inferred, that it were better to know but a little, and to love God, than in a conceit of great know∣ledge to bee found blasphemous against God; hee repeateth the same againe, Melius itáque est sicuti predixi, nihil omnio scientem quempia•…•…, ne quidem unam causam cujusllbet eorum quae facta sunt, cur factum, & credere Deo, & persever are in ejus dilectione quae honorem vivificat, nec aliud inqui∣rere adscientiam, nisi I•…•…SVM Christum filium Dei; qui pro nobis crucifix∣•…•…s est, quàm per quaestionum subtilitates & multiloquium in impietatem ca∣dere. Where first observe, that the knowledge whereof he speaketh, is that whereby the causes or reasons of things are knowne. And wee doe confesse that a man may and ought simply to beleeve God without such knowledge: and secondly, that he speaketh by way of comparison, that it is better for a man to content himselfe with the knowledge of Christ alone joyned with love (which is not to be accounted implicite faith, for the Apostle himselfe determined to know z nothing among the Corinthians, but Christ and him crucified) than affecting the know∣ledge of subtile and curious questions, to fall into impiety.

§. VIII. The place in Clemens Alexandrinus maketh wholly against the ignorance of implicite Faith. For whereas one there excu∣seth his ignorance (as many now a daies doe) because hee was not booke-learned, hee answereth; though thou hast not learned to read, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. for hearing thou canst not be excused, be∣cause it is not to be taught. Now, saith he, in the words which Bellar∣mine citeth, faith is a thing belonging to the wise, not according to the world, but according to God (such as are taught of God) and it is learned without letters. Faith therefore is to bee learned, namely by hearing, and therefore is a knowledge, and they attaine unto it, who are not worldly wise, but such as are wise according to God, and there∣fore

such as have knowledge. Neither can men, as he saith, excuse their ignorance or their want of faith, because they are not booke learned, for though they cannot read, yet they may heare, and by hearing a faith commeth.

§. IX Hilarie inquiring how we should so be one in the Father and in the Sonne, as the Father is in the Sonne, and the Sonne in the Fa∣ther, saith; that in such mysteries habet non tam veniam, quàm praemium, ignorare, (that is, non intelliger•…•…) quod credas, quia maximum stipendium fi∣dei est sperare quae nescias, it hath not so much pardon as reward, not to know what thou beleevest. For, it is the greatest stipend of faith to hope for those things which thou understandest not. For as the Apostle saith, they never entred into the heart of man the things •…•…hich God hath prepared for us. And no doubt, but it is a great commendation of faith, when a man giveth glory to God, undoubtedly beleeving that to be true, which God in •…•…he greatest mysteries hath revealed though he doth not comprehend the reason thereof. The thing r•…•…vealed hee be∣leeveth to bee true and •…•…o knoweth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, though hee doe not distinctly, exactly and clearely comprehend 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the reason thereof, which hee findeth to be incomprehensible.: What then, saith Hilarie, is there no office of faith, if nothing can be comprehended? Imò hoc officium fides profiteatur, id quod cred•…•… incomprehensibile sibi esse, se scire; yea, saith hee, let faith professe this offic•…•…, that it knoweth that thing to be incompre∣hensible to it selfe, which it beleeveth.

§. X. Out of Augustine he citeth five places, wherein he teacheth nothing but what we freely confesse, that the faithfull (for he speaketh not particularly of the ignorant, but of all the faithfull) beleeve those things which they doe not comprehend: or as hee speaketh in the first b place quae certa intelligentia non possunt discernere, which by certaine in∣telligence they are not able to discerne, which in the second c place he calleth intelligendi vivacita•…•…em, in the third d intelligentiam mysteriorum, which in the fourth place hee sheweth not to goe before, but to follow after Faith. For first by rel•…•…tion wee know 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what God revealeth, then wee assent thereto, and having assented we come afterwards more dist•…•…nctly to understand it. But he who seeketh not onely to know the thing but the reason thereof, may as he saith in the e fifth plac•…•…, be cal∣led rationalis, that is a quaerist: whereas a faithfull man should say Nescio q•…•…od credo, I understand not that which I beleeve. Vis scire▪ saith hee, Naturam Dei, hoc scito quod nescias, wilt thou know the nature of God? know this that thou know'st it not. For as elswhere f he saith, debemus credere, quod intelligere nondum valeamus, quàm verissimè dictum est per Prophetam nisi credideritis, non intelligetis. And in the Sermon g even now alleaged. Nobis sufficiat: Let it suffice us to know concerning the Trinity, what God hath vouchsafed to explaine—what Christ hath beene willing to shew, that onely I know: when a thought shall arise and propound this question, what is God, and what is the reason, that is, the proper nature of the Trinity, let it suffice us to beleeve, that it is, (that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and not rashly seeke the reason of the Trinity.

§. XI. That which he citeth out of Prosper, and is the same which even now I recited out of Augustin, is true, that faith goeth before cleare understanding, and men must beleeve, that they may understand more clearely. For, as he truly citeth out of the Philosopher, addiscentem opor∣tet credere, the learner must beleeve: And as Augustine saith of unbelee∣vers, non possunt discere, quia nolunt credere, they cannot learne, because they will not beleeve; and as the Apostle of the unbeleeving Israelites, that the hearing of the word did not profit them, because it was not mingled h with faith. All this notwithstanding, no man can bee said to have learned that, which he did not first conceive and in some measure understand as it is taught, (for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is to learne, doth also sig∣nifie to understand) and then beleeveth that it is so: and so beleeving what is taught, groweth more distinctly and clearely to understand what he did beleeve. But they which have but implicite faith, doe not so much as know the particulars of the Catholike faith, which are to be beleeved; so farre are they from either learning or beleeving them.

§. XII. The brutish argument which he borroweth from i Grego∣ries allegory of the Oxen and Asses feeding together, Iob 1. besides that it is to no purpose, (because allegories, specially such as farre fetcht, and not intended by the holy Ghost, prove nothing) is also depraved. For Gregorie doth not say that by the Oxen are meant the learned, by the Asses feeding by them, men unskilfull and unlearned, who simply beleeving doe rest in the understanding of their betters: but that the Asses are said to feed with the Oxen; because the more simple and dull, who are not capable of high points, meant by the Asses; conversing with the prudent meant by the Oxen, are fed with their knowledge or understanding.

§. XIII. To these few and weake authorities, many pregnant testi∣monies of the Fathers might be opposed, if it were needfull. These few may suffice.

• 1. Hilarie: k Nec enim quisquam quod non sapit loquitur, nec quod loqui non potest, potest credere. Neither doth any man speake what he doth not conceive, neither can he beleeve that which he is not able to utter.
• 2. Hierome; l quae est ista simplicitas, nescire quae credas? What silli∣nesse is this, not to know the things which thou doest beleeve?
• 3. Chrysostome; m having recited very many heads of Christian re∣ligion; all these, saith hee, and many more a Christian must know, and of all these hee must bee able to render a reason to them that aske it.
• 4. Augustine; n although no man can beleeve in God unlesse hee understand somewhat concerning God, notwithstanding by that faith it selfe whereby he doth beleeve, he is healed, that hee may understand greater matters—our understanding therefore, proficit ad intelligenda qua credat, & fides proficit ad credenda quae intelligat, & eadem ipsa ut ma∣gis magisque intelligantur, in ipso intellectu profioit mens: profiteth or is a proficient to understand what it may beleeve, and our faith profiteth to

• beleeve those things which it may understand, and that the same things may more and more bee understood, in the understanding it selfe the minde profiteth.
• 5. Cyril: o Faith, what is it else, but the true knowledge of God?
• 6. In the second tome of Athanasius p there is a discourse against those, who bidding men not to search the Scriptures, but to b•…•… con∣tent with that faith which is among themselves (which is the very case of the Papists at this day) shall q I (saith the author of that discourse) neglect the Scriptures? whence then shall I have knowledge? shall I abandon knowledge? whence then shall I have Faith? Paul cryeth out, how shall they beleeve, if they doe not hea•…•…e? and againe, fa•…•…th is by hearing, and hearing by the Word of God: therefore he•…•… that forbid∣deth the Wordr; stoppeth up hearing, and expelleth faith. But, saith hee, a little after, they who goe about to establish their owne opinions restraine men from the Scriptures, in pretence that they would not have them to be so bold to have accesse to them which are unacce •…•…ible, but in very truth, s that they may avoid the con•…•…utation of their wicked doctrine out of them.
• 7. t Fulgentius: fides vera quod credit non nescit, etiamsi nondum potest videre quod iper at & credit. True faith is not ignorant of that which it beleeveth, although as yet it is not able to see that which it doth hope and beleeve.
• 8. The master of the sentences: Fides non potest esse de eo quod omnino ignoratur. Faith cannot be of that whereof a man is altogether igno∣rant.—Neither can a man beleeve in God unlesse hee understand somwhat, seeing faith commeth by hearing the Word preached. Nec •…•…a quae pr•…•…us creduntur quàm intelliguntur penitus ignorantur, cum fides sit ex auditu. Ignorantur tamen ex parte quia non sciuntur. Neither are those things, which are beleeved before they bee understood, altogether un∣knowne, seeing faith commeth of hearing: yet in part men are igno∣rant of them, because they have not the science of them.
• 9. To these wee may adde the authority of the Creed it selfe, that is, as the Papists themselves doe teach, of all the Apostles consenting together: wherein they thought it not sufficient to teach men to pro∣fesse their beleefe in that one article; I beleeve the holy Catholike Church, but in all necessary points that are to bee beleeved▪ first, con∣cerning God, both in Himselfe, and in his Works: in Himselfe; both in respect of the nature of the Deity, and of the three persons in Trinity, the Father, the Sonne and the holy Ghost: in his Workes; of creation and government, and of redemption. Then, concerning the Church and the severall prerogatives thereof, viz. the Communion of Saints, the forgivenesse of sinnes, the resurrection of the body, and life everla∣sting And further teach every particular Christian to say, and that with Christian resolution, Credo I beleeve these particulars, which cannot be done either with truth, if indeed he doe not beleeve each par∣ticular; or with that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or confidence which is meet, unlesse a man doth not onely beleeve all those particulars, but also knowe that hee

• doth beleeve them. And lastly, by this forme of profession, I beleeve, they teach and confirme that of Habac. 2. 4. that the just shall live by his owne faith, and not by the faith of others.

§. XIV. Now I come to Bellarmines reason, although I have al∣ready answered it in part. In him that beleeveth, saith he, there are two things, apprehension, and judgement or assent. Apprehension goeth before faith and is not knowledge, unlesse it be distinct and plaine, and that is not needefull to faith. Now the judgement or assent, saith he, is twofold: for either it fol∣loweth reason and the evidence of the thing, and is called knowledge, or else the authority of the pr•…•…pounder, and is called Faith. Therefore, saith he, the mysteries of faith, which surpasse reason, we doe beleeve, we doe not understand. And therefore faith is distinguished against science, and is better defined by ignorance than by knowledge. Answ. This discourse is to prove that faith may be without knowledge: for whereas two things concurre to faith, apprehension and assent, knowledge is required in neither, &c. But I answere, that these things are not well distinguished by Bellarmine. For first, apprehension or conceiving of the object is the common act of the understanding, going before all judgement of the understanding whatsoever. For it is not possible, that the understanding should judge of that, which it hath not apprehended or conceived. And yet, behold, implicite faith is so farre from being a true justifying faith, that it hath not so much as this first and common act of the understanding in it. For it doth not so much as apprehend or conceive the particular things to be beleeved▪ Secondly, judgement and assent are not to bee con∣founded. For judgement is more generall, and belongeth to those things that wee doe not assent unto, as well as to those which wee doe. For when wee have in our mind apprehended, conceived, or understood any proposition, or thing propounded; then wee judge of it, either as false, and then wee dissent from it; or as doubt∣full, and then wee withhold our assent, and suspend our judge∣ment; or as true, and then wee assent to it. But this assent, third∣ly, is not to be confounded with faith, because it is more generall. For either we assent to a proposition faintly, imagining that perhaps it may be otherwise, as in contingent propositions, which so are true as that they may bee false. And then our judgement of them, and assent to them, is called opinion: or wee assent firmely, as being per∣swaded, that it cannot be otherwise, and this is called knowledge Now, a man knoweth a proposition to be true, and is assured that it cannot be otherwise, being perswaded thereunto, either by the evidence of the thing or by the infallible authority of the propounder. Of the thing, being either manifest in it selfe to sense and experience, or to reason, and then it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or intelligentia, whereby without discourse men know things so to be, which is noeticall or axioma•…•…icall judgement of a proposition in it selfe manifest: or else manifested by discourse, as of questions syllogistically concluded, and this judgment or knowledg is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the science of conclusions, which we know cannot possibly be false, the premisses being true. But when a thing is neither

manifest in it selfe to sense or reason, nor manifested by discourse; and yet we doe know and are undoubtedly perswaded of the necessary and infallible truth thereof, moved the•…•…unto by the divine authority of the propounder, which is the Spirit of truth: that is called faith, which is, as you heard out of Basil, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an undoubted as∣sent or full perswasion, or assurance eui falsum subesse non potest, the sub∣ject whereof cannot be false. Where fourthly, you see indeed that faith is distinguished against Science and evident intelligence, but as a speciall under the same generall, which is notitia knowledge. And therefore the mysteries of saith, which surpasse our reason, though we doe not understand them by that knowledge, which is of propositi∣ons either manif•…•…st in themselves, or manifested by discourse: yet wee know them to be undoubtedly true, because of the authority of the propounder, knowingi whom we doe beleeve. And therefore fifthly, very absurd was he who said, that faith may better be defined by igno∣rance, than by knowledge.

§ XV. Thus have wee seene the salshood of the popish doctrine concerning implicite faith: now let us shew the wickednesse of it; which consisteth in this, that it is an horrible couzenage of the people to their perdition. Here therefore two things are to bee shewed: first, that it is an egregious imposture and couzenage. Secondly, that it is extremely pernicious to the people. Their cozenage stands in this: that when they say, that the faith required iu a lay man, as sufficient to his justification, is to beleeve or rather to professe himselfe to beleeve whatsoever the Catholike Church beleeveth, though in particular he know not what the Church beleeveth: their meaning is, that the church of Rome, and therein the Pope is not onely the whole materi•…•…ll ob∣ject, but also the formall object of their faith. I say the whole materiall object. For they teachk that whatsoever is to bee beleeved is reduced to this one article of the Creed, I beleeve the holy Catholike Church, and that this faith is a more 〈◊〉〈◊〉 faith, than if a man should say, I be∣leeve the whole Scriptures. For hee that beleeveth the Catholike Church, beleev•…•…th whatsoever the Catholike Church propoundeth to be beleeved. Now their Church propoundeth to be beleeved, not onely tho whole written word, both Apocryphall and Canonicall, but the unwritten also, which are the traditions of the Church. They make the Church also the formall object of saith, not onely which wee beleeve; but also for which w•…•… beleeve, whatsoever is to bee belee∣ved, and so make the Church to be the rule and the principium or prin∣ciple of their faith. These are the grounds of their imposture. But their cozenage especially consisteth in this▪ that whatsoever excellen∣cie they ascribe to the Catholike Church, that they attribute wholly and onely to the Church of Rome, and therein to the Pope. For th•…•…s they expound that Article in their new Creed.l I beleeve the holy, Catholike, Apostolicall Church of Rome the Mother and Mistris of all other Churches, out of which there is no salvation. So excluding from salvation all those that have beene, are, or shall bee who live not

in communion with, and subjection to the Church and Pope of Rome. This is the principall N•…•…t whereby the greatest number of silly soules are cony •…•…ch'd.

§. XVI. No doubt the Apostle by Catholike understood the Vni∣versall, and not any particular Church, fuch as the Church of Rome, which was not then extant, when the Creed was made, as themselves doe •…•…each. And there•…•…ore the Apostles themselves, when they made the Creed, were not of that Church. And by holy Vniversall Church being an object of faith, and therefore not seene, they understand the universall company of the Elect: which is the body of Christ, contai∣ning not onely the Militant Church, but also the Triumphant: and not onely the Church after the asc•…•…ion of Christ, but also before from the beginning of the world. And not onely those who were or are un∣der the Pope, but also •…•…hose who never acknowledged any subjection to the See of Rome: such as were the Churches under the other foure Patriar•…•…es of Constantinople, Alexandria, Antioch, and Ierusalem; and such as are the greatest part of Christ•…•… at this day. But if by Vniversall must be meant particular, and if by Catholike must be un∣derstood Romane, then, by their doctrine, from the company of them that are and shall be saved, are excluded; first, the Church Triumphant; secondly, the Church which was from the beginning untill the Church of Rome was plan•…•…d, thirdly the foure 〈◊〉〈◊〉 Churches, and others, which acknowledged no subjection to the See of Rome, in which were many Holy Martyr•…•…, and the most of the godly and learned Fa∣thers. In all which time the Bishop of Rome was, at the most, but a Pa∣triarch, as others were, untill 〈◊〉〈◊〉, that barbarous Tyra•…•…t, in the yeare of our Lord 607. made him Vniversall Bishop, and Head of the Vniversall Church, the proper tit•…•… of Antichrist; fourthly, all those Churches which since that time, and at this day acknowledg•…•… •…•…o sub∣jection to the Pope, as their Head, which is the greater and better part of Christendome. Now what a 〈◊〉〈◊〉 is this, to perswade men, that there is no salvation for those, who doe not acknowledge the Pope to be their head, that is, who are not limmes and members of Antichrist•…•… especially when the Scriptures teach, that Antichrist prevail•…•… in them onely •…•… that perish.

§. XVII. But although this be a grand imposture, as a right reve∣rend learned man hath shewed, to teach men to beleeve that the Church of Rome alone is the Catholike Church out of which no•…•…e can be saved▪ yet this is but halfe of their cozenage. For 〈◊〉〈◊〉 article of the Church they expound as if it were not 〈◊〉〈◊〉 〈◊〉〈◊〉, I beleeve that there is a Church; as, when it is said, 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉 〈◊〉〈◊〉 &c. I beleeve the comm•…•…ion of Saints, there mission of •…•…nnes, &c. but as if it were said eredo Ecol•…•…sia, o•…•… rather in Ecclesiam. I beleeve the Church, or in the Church as that which can∣not 〈◊〉〈◊〉 and consequently beleeve, whatso•…•…er the Church teacheth or propoundeth to be beleeved: making th•…•… Church 〈◊〉〈◊〉 formall object of their faith, and principall rule or principle into which their faith is

last resolved, for which they give credit to the Scriptures themselves; which receive their credit and authority from the Church. Now by this Church they meane not the universall company of Catholikes, for they are compared to Iobs m Asses, but the Prelates of the Church of Rome, and among them the Pope, who virtually is the Church, in whom alone the prerogative of not erring resideth. For a generall or Oecu∣menicall counsell, which is the whole Church representative, they say without the Pope may erre: but the Pope himselfe alone without a councell cannot erre. And therefore the authority of a generall councell and of the Pope together n is no more than of the Pope alone. It is the Pope therefore alone that cannot erre, who hath an heavenly and infal∣lible judgement, who is the supreame Iudge in all controversies, the chiefe and onely authenticall interpreter of the Scriptures, so that no point of religion is to be held for truth but what he determineth, no text of Scripture to be held the word of God, in any other sense than hee holdeth: yea, that a text of Scripture urged against them in another sense, than he holdeth, is not the word of God, o but rather of the de∣vill. By which meanes the Pope is stept into the roome of Christ and and is undoubtedly become Antichrist. So that the implicite faith of the Papists, whereby they professe themselves to beleeve what is pro∣pounded by the Church, meaning especially the See of Rome, that is to say the Pope, to be beleeved; and consequently whereby they professe themselves to beleeve in the Pope as the principall rule, principle and foundation of their faith, is the very character and marke of the Beast, whereby men are branded to destruction.

§. XVIII. The which doth also prove the other point, viz. how pernicious the doctrine of implicite faith is, as tending to the perdition of the seduced people, which I will also prove by other reasons. For under the name of implicite faith they commend unto the Laity dam∣nable ignorance; that, having blindfolded them, they may lead them, as it were, by the nose, whither it pleaseth them. To them it is sufficient to beleeve what the Church beleeveth, though they know little or no∣thing of the Churches beleefe. If one p of them be called before the Commissioners, hee shall say enough and defend himselfe sufficiently when he answereth that he is a Catholike, and that he will live and dye in that faith which the Catholike Church doth teach, and that this Church can give them a reason of all those things which they demand. And thus according to Christs promise, Luk. 12. 12. the holy Ghost (for sooth) teacheth q every unlearned Catholike to give sufficient rea∣son of his faith. But it is evident, that those who live in ignorance, doe live in a state of damnation, or, as the Scripture speaketh, r doe sit in darkenesse and in the shadow of death. First, because they live with∣out God, s as it were Atheists in this world. For they that know not God, have not God. Secondly, because they are void of all grace whereby they might hope to be saved. For knowledge being the first of all graces, where that is wanting, all the rest are absent. Againe, without faith there is no saving grace, for faith is the mother and roote

of all other graces; and without knowledge there is no faith, as I have already shewed. For how can ^t they beleeve in him of whom they have not heard, and by hearing knowne? Knowledge is, as it were, the first step towards faith and all other graces; and therefore he that hath not that in some measure, hath not made one steppe in the way that leadeth to eternall life. Thirdly, because they are not Christs sheepe, nor Gods children. For I, saith our Saviour, know mine, and I am knowne of mine, Ioh. 10. 14. They shall know me every one of them saith the Lord, from the greatest to the least of them, Ier. 31. 34. All Gods children shall be taught of God, Esai. 54. 13. Ioh. 6. 45. every one therefore that hath heard and learned of the Father commeth to mee, saith our Savi∣our, and none else. All Gods children have the unction from the holy One, and they know all needfull things, 1 Ioh. 2. 20. 27. Ioh. 16. 13. Fourthly, because it hath all the respects of evill in it. For it is not one ly a sinne, but the cause of all sinne and errour, a punishment and the cause of punishment, both in this life and in the world to come. A sinne, rep•…•…oved and condemned, Ier. 4. 22. &. 9. 3. Hos. 4. 1. •…•… Cor. 15. 34. For it, a sacrifice was ordained, Levit. 4. 2. yea, all the sinnes, for which sacrifices were offered, were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, •…•… that is ignorances, Heb. 9. 7. The cause of sinne: Errant u qui operantur mulum. They erre that sinne, and none erre but by ignorance as Augustine saith, Non erratur nisi per ig∣norantiam, whence sinners are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are igno∣rant and doe erre, Heb. 5. 3. Ignorance is the mother of all errours. Regnum ignorantiae, saith Augustine, regnum erroris. Ignorance also is a fearefull punishment•…•… when God doth punish men with blindenesse of heart, Esai. 6. 9, 10. and sendeth upon them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the efficacy of errour, 2 Th•…•…s. 2. 11. It is also the cause of punishment (for the peo∣ple that understandeth not shall bee punished, Hos. 4. 14.) as of cap∣tivity•…•… Esai.. 5. 13. of destruction, Hos. 4. 6. it maketh men subject to the curse of God, Psal. 79. 6. Ier. 10. 25. and to eternall damnation, 2. Thes. 1. 8. If our Gospell bee hid, saith the Apostle, it is hid to them that perish, 2 Cor. 4. 3. For if it bee eternall life y to know God and Christ our Saviour, then not to know God and our Saviour is to misse of eter∣nall life. Qui ea qu•…•… sunt Domini nesciunt a Domino nesciuntur, saith Gregory, z Paulo attestante, qui ait, si quis autem ignorat, ignorabitur. The Councell of Rhemes a denyeth that they can bee saved, who doe not understand the Creed and the Lords Prayer. And againe, b no man can bee saved without faith, and no man can beleeve that which he doth not know nor hath heard. Augustine c ipsa ignorantia in ets, qui intelligere noluerunt, sine dubitatione pe•…•…catum •…•…st: in eis autem qui non potue∣runt p•…•…na pec•…•…ati. Ergo in utrisque non •…•…st justa excusatio, sed justa dam∣natio. Hierome: d Ignoratio Scripturarum, ignoratio Christi. Origen e •…•…aith, the Devills possesse all those that live in ignorance.

§. XIX. All this notwithstanding, the popish Impostors de∣taine the people in ignorance, they have taken away the Key f of knowledge, and shut up g the Kingdome of Heaven against their followers: for neither they goe in themselves, neither suffer them,

that faine would enter, to goe in. They forbid them to reade the Scriptures which are able to make them wise to salvation, 2 Tim. 3. 15. which our Saviour therefore commandeth them to search, Ioh. 5. 39. They suffer them not to heare them, nor yet the divine service, other∣wise than in an unknowen tongue, contrary to the rule of the Apostle 1 Cor. 14. and wherefore all this? partly, that their errours and abo∣minations should not be seene; for he that evill doeth hateth the light, and (as theeves by night) wish the light of Gods Word to bee put out, or at least to bee hid under a Bushell: and partly that they may bee Lords over the peoples faith, and may make them beleeve what they list, that they may rule them at their pleasure, that they may lead them whither they please. For hee that walketh in darkenesse knowethh not whither he goeth, may as easily bee led up and downe, as Sampsoni af∣ter his eyes were put out. But those that are of God doe wish that the people of God may increase in knowledge of God, 1 Thes. 1. 10. that they may be perfect in understanding, 1 Cor. 14. 20. that they may a∣bound more and more in knowledge, Phil. 1. 9. (For not to be profi∣cients in knowledge they esteeme a great fault. Heb. 5. 11, 12. 2 Tim. 3. 7.) that the Word of Christ may dwell in them richly in all Wise∣dome, Col. 2. 2. & 3. 16. that they may bee able and ready to give an answere to every man that asketh a reason of that hope that is in them, 1 Pet. 3. 15. (for where men of all other professions can give a reason of that which they doe professe, it is a great absurdity, as Chrysostomek te∣stifieth, for a man professing himselfe a Christian, not to bee able to give an account of his faith) that they may trye all things and hold fast that which is good, 1 Thes. 5. 21. that Husbands may be able to instruct their Wives,l and housholders their families, Deut. 6. 7. & 11. 19. Yea Moses the Man of God wished, that all the Lords people were Pro∣phets, Num. 11. 29.

§. XX. And as the godly have wished, so the Lord hath promised that in the Church of Christ there should bee plenty of knowledge, Esa. 11. 9. Ier. 31. 34. and that all the faithfull should bee taught of God, Esai. 54. 13. And this was verified in times past in the primitive Churches, and is at this day in all true Churches, and where it is not in some measure verified (as it is not in the Church of Rome) that is not a true Church. Not to speake of the present times, I will produce one Testimony of the ancient Churches. In which it was usuall to bee seenem that the points of Christian Religion were knowne not onely to the Teachers of the Church, but also to all manner of artificers and handi∣craftsn men, of women likewise, not onely such as were lettered, but those of the meanest sort, even servants and handmaids: and not onely Citizens but also Countrey people, as Husband-men and labo∣rers had this knowledge, who might bee found conferring of the Di∣vine Trinity, of the Creation of all things, and having better know∣ledge of the nature of man, than Plato or Arist•…•…tle.

Finally, the Papists by their doctrine of implicite faith, do bereave the faithfull of their chiefe rejoycing. For thus saith the Lord:o Let not the

wise man glory in his wisedome, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glo∣rieth glory in this, that he understandeth and knoweth mee, that I am the Lord, which exercise loving kindnesse, judgement and righteous∣nesse in the earth, for in these things I delight saith the Lord. So much of the first question.

CAP. II. Pr•…•…ving that a true justifying faith cannot bee severed from Charity and other graces.

§. I.

THE second question concerning the nature of faith is, whether a true justifying faith may be se∣vered from Charity and from all other graces of Sanctification. The Papists hold the affirmative, we the negative.

The reasons of our assertion, that true justify∣ing faith is ever accompanied with Charity and other graces, and cannot indeed be severed from them, are manifold and manifest.

My first reason is this: All that are regenerate and borne of God have Charity, and other graces of sanctification.

All that truly beleeve in Christ, or, which is all one, that have a true justifying faith are regenerate and borne of God.

Therefore all that truely beleeve in Christ, have charity and other graces of sanctification.

The proposition is thus proved. Regeneration consisteth in the infusion of graces of sanctification, and therfore they, who are regenerate, are indued with those graces.

Seondly, regeneration is the renewing of a man according to the image of God in true holinesse and righteousnesse, Ephes. 4. 24. both which are comprehended in Charity. The former, being the love of God; the other, of our neighbour.

Thirdly, the Papists themselves doe teach, that when men are rege∣nerated in baptisme, there is with faith infused Charity.

Fourthly, as he that hath Charity is borne of God and knoweth him: so he that hath not Charity knoweth not God, and much lesse is borne of him. 1 Ioh. 4. 8..

The assumption: All that have a true justifying faith are regenerate and borne of God. For first, whosoever beleeveth, that I •…•… •…•…vs is the Christ, is bome of God, 1 Ioh.. 5. 1. Secondly, as many as receive

Christ (by faith) to them he gave this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this priviledge or preroga∣tiye to be the sonnes of God, even to them that beleeve on his name, who are borne not of bloud nor of the will of the flesh, nor of the will of man, but of God. Ioh. 1. 12. 13. Thirdly, All that doe truely be∣leeve are the children of God by faith in Christ Iesus. Gal. 3. 26. Fourthly, Faith is a grace of regeneration, which the holy Ghost doth ingenerate and infuse, when hee doth regenerate as the Papists them∣selves confesse. Neither is it of nature, or from our selves, but it is the speciall gift of God, Ephes 2, 8. for no man can truly say, that is, with a lively and unfained assent of the heart, that Iesus is the Lord, but by the holy Ghost, 1 Cor. 12. 3. To beleeve, that Iesus is the Christ, the Sonne of the living God, flesh and bloud hath not revealed to any man, but God the Father, who is in heaven, Matth. 16. 16, 17. No man, saith our Saviour can come to me, that is, beleeve in me, (Ioh. 6. 35.) except the Father, who hath sent me, draw him, Iohn 6. 44. and except it be given unto him by my Father, vers. 65. and how given? as a proper fruit of election. For justifying faith is the faith of the elect, 7 〈◊〉〈◊〉. 1. 1 given unto us when we are called, according to the pur∣pose of God and his grace given unto us in Christ before all secular times, 2 Tim. 1. 9. For those, whom God giveth to Christ by election, they come unto him by faith, Ioh. 6. 37. and so many as are ordained to eternall life, beleeve, Act. 13. 48.

§. II. Secondly, Whosoever•…•…have the Spirit of Christ, dwelling in them are •…•…udued with Charity and other graces, which all are the fruits a of the Spirit. who is the Spirit of b grace; and contrarywise they who have not Charity, have not the Spirit of Christ. For the Spirit of Christ is the Spirit of love: God is love, and he that abideth in love dwelleth in God, and God in him, 1 Ioh 4. 16. but he that loveth not, knoweth not God and much lesse dwelleth in him, vers. 8.

All that have true faith have the Spirit c of Christ dwelling in them, by which Christ dwelleth in them, and those which have not the Spirit of Christ are none of his, Rom. 8. 9 Faith is the proper worke of the Spirit who is therefore called the Sp•…•…rit of faith, 2 Cor. 4. 13. And therfore those, who are endued with true faith, d have the Spirit, by both which Christ dwelleth in us. Againe, all that are the sonnes of •…•…od have the Spirit of Christ, Gal. 4. 6. all that truly beleeve are the sonnes e of God; as hath been shewed. All that be Christs they have his Spirit, for those that have not his Spirit are none of his, Rom. 8. 9. All that truely beleeve are Christs, 1 Cor. 3. 23. both because God hath given them unto him, Iohn 6. 37. & 17. 9, 24. and because he hath bought them with a great price, 1 Cor. 6. 19. and because by faith they are engrafted and united unto him as his members.

Therefore all that have true faith, are endued with Charity and other graces.

§. III. Thirdly, all that are sanctified are endued with Charity and other graces, for in them our sanctification doth consist.

All that have true faith are sanctified. For first, by faith the heart is

purified, Acts 15. 9. and true faith worketh by love, Galathians 5. 6.

Secondly, because all that are justified are also sanctified. All that have a true faith are justified, therefore all that have a true faith are san∣ctified. The proposition can in no sort be denied by the Papists who con∣found justification and sanctification. But though they must necessarily be distinguished, yet they may not, they cannot be severed. They are such unseparablecompanions, that whosoever hath the one, hath the other and whosoever hath not both, hath neither: whosoever is in Christ (as all the faithfull are) is a new creature, 2 Cor. 5. 17. he liveth not after the flesh but after the Spirit, Rom. 8. 1. He crucifie•…•…h the flesh with the lusts thereof, Gal. 5. 24. This truth is confirmed by the oth of God, whereby he hath promised in the covenant of grace, f that to all the faithfull the sonnes of Abraham he will give them redemption and justification, and being redeemed hee will give them grace to worship him in holinesse and righteousnesse before him all the dayes of their life. Those there∣fore whom God doth justifie by faith, he doth sanctifie by his Spirit.

But all that have a true justifying faith are justified, and by their justi∣fication have right, or are entituled to the Kingdome of heaven, Act. 13. 38, 39. yea the Gospell teacheth, not onely that they which truely beleeve shall bee saved, but also that they are translated from death to life, and that they have eternall life. Ioh. 5. 24. & 6. 47. 1 Ioh. 5. 11. 13.

§. IV. Fourthly, all true disciples of Christ are endued with cha∣rity. Ioh. 13. 35.

All that truly beleeve in Christ are his true disciples, therefore, &c.

Fifthly, that which worketh by Charity is not without it:

True faith worketh by Charity, Gal. 5. 6.

Sixthly, The formed faith is not severed from Charity as the Papists themselves teach.

True justifying faith is the formed faith, for that which is without forme is neither atrue nor justifying, but a dead and counterfeit faith.

Seventhly, If faith without Charity doe not justifie, then a true ju∣stifying faith is not without Charity. But the former is true, for that faith which is without Charity profiteth nothing, 1 Cor. 13. 2. there∣fore the later.

Eighthly, out of 1 Iohn 4. 8. hee that beleeveth knoweth God, they that love not know not God, ergo, they that love not, beleeve not.

§. V. To these eight arguments wee will adde seven more out of the Epistle of S. Iames, Chapter 2. beginning at the 14. verse: where, he doth not goe about to prove, that a true justifying faith doth not justi∣fie alone, but that that faith, which is alone without Charity, without good workes, doth neither justifie alone, nor at all. And that hee pro∣veth by these reasons:

First, verse 14. True faith doth justifie and save a man, that faith which is in profession onely being void of Charity, or, as Saint Iames speaketh, when a man saith he hat•…•… faith and hath not workes, doth not justifie or save a man, and therefore is not a true faith.

Secondly, à pari, verse 15, 16, 17. Charity which is onely in words

and profession, and not indeed and g truth, is unprofitable and vaine: so pari ratione, faith which is onely in profession, being alone, void of Charity and of good workes, is dead.

Thirdly, verse 18. True faith may be demonstrated by good workes, but that faith which is in profession onely, and void of Charity can∣not be demonstrated by good workes, therefore it is not a true faith.

Fourthly, ver. 19. that faith which is common to devils is no true justi∣fying faith, for they beleeve that which they abhorre, whereupon Augustine h saith, Fides▪ Christiani, cum dilectione est, daemonis autem sine dilectione.

Fifthly, vers. 20. the dead faith of a vaine man is not a justifying faith: that faith which is without charity is the dead faith of a vaine man; therefore not a justifying faith.

Sixthly, ver. 21. 22. 23. 24, 25. True justifying faith is such a faith as was that of Abr•…•…ham, or at least as was that of Rahab, that is, fruitfull of good workes: but that which is without Charity and without good workes is not such a faith as that of Abraham or of Rahab.

Seventhly▪ vers. 26. •…•… simili. as the body without spirit is dead, so that faith which is without good workes is dead. Vpon these arguments of Saint Iames it doth inevitably follow, that seeing that faith which is severed from Charity, and destitute of good workes is not a true justi∣fying faith, therefore a true justifying faith is not severed from Charity, nor destitute of good workes.

§. VI. These fifteene Arguments, are, as I suppose, without exception. Those which Bellarmine thought he could best answere, hee hath pro∣pounded as our best Arguments, and cavilled with them: they are in number six, the first out of 1 Tim. 5. 8. That, for want whereof a man declareth himselfe to be without true faith, and to be worse than an in∣fidell, cannot be separated from a true faith.

For want of Charity, yea, for want of one branch thereof, which is to provide for a mans owne, especially, those of his owne house, whom the very insidels are wont to provide for, a man declareth himselfe to be without true faith, that is, in Saint Paules phrase, hath denyed the faith and is worse than an infidell in that particular: therefore Charity can∣not be separated from true faith.

To this Bellarmine frameth an answere, against himselfe, that, as Chrysostome, and other interpreters doe witnesse, the Apostle speaketh of such, who are said to deny the faith, because they doe not live, as faith doth teach men to live, (as none doe, who have not Charity, and therefore those who have not Charity, have not faith) who, as the same Apostle saith, i pro∣fesse themselves to know God, but in deeds deny him: which also is against himselfe: for how, saith Chrysostome, can such a man be said to beleeve, that denieth God? Therefore, saith he, the wicked deny the faith not in heart or mouth, but indeed; and of them, saith he, writeth Saint Gre∣gory, whose testimony he alleageth directly against himselfe, k Eos non veraciter credere, & non habere veram fidem, quinon bene operantur: that they doe not truely beleeve, nor have a true faith, who doe not worke

well. And therefore those that worke ill, as those doe who are without Charity, and namely those who provide not for their domesticks, shew that they have no true faith. But this he salveth with another testimo∣ny of the same Gregory l that many enter into the Church, because they have faith; and yet want the wedding garment, because they have not Charity. Where, by faith we are to understand the profession of faith; which many make who have not Charity. But by the wedding gar∣ment, we are, according to the Scriptures, to understand rather Christ and his righteousnesse, as I have shewed heretofore, put on by a true and lively faith: for he that was without the wedding garment, wanted faith, as well as charity. The Authour of the unfinished Worke in Chrysostome faith m Nuptiale vestimentum est fides vera, quae est per Iesum Christum & justitiam ejus: the wedding garment is the true faith, which is by Iesus Christ, and his righteousnesse. But will you heare one of their owne Writers, upon Matth. 22. what is, saith he, n that wedding garment▪ to wit, that whereof Paul speaketh, when he saith, o put on the Lord Iesus Christ. This garment is inwardly, put on by faith, when thou puttest on p Christs righteousnesse to cover thy sinnes, &c.

§. VII. The second out of Ioh. 6. 64. Iudas, though he professed the faith, is yet said not to have beleeved, because he wanted Charity, and therefore they who want Charity want faith. Bellarmine answereth, that he is said not to beleeve, because at that time he had lost his faith. I re∣ply: Iudas, though he professed the faith, yet he never had true faith, and therefore never lost it. For from the beginning Iesus knew who they were that beleeved not, and who should betray him: for this cause saith he in the next verse, q I said unto you that no man can come to me (that is beleeve in me, vers. 35. and 64.) unlesse it be given unto him of my Father which hee insinuateth had not been given to Iudas, whom from the beginning he knew to be no beleever.

§. VIII. Hee that saith hee knoweth God, namely by faith, and keepeth not his commandements, is a lyar. Bellarmine answereth, that he speaketh of the knowledge of familiarity, and friendship: of which the Lord speaketh to the wicked, Matth. 7. 25. I know you not. whereunto I reply, that if he speake of such knowledge it is the knowledge of faith, and cannot be had but by faith, and so the argument standeth in force. Howbeit, unfitly doth he alleage the Lords not knowing of the wicked, to prove the meaning of our knowing of him. If he speake not of the knowledge of faith, the argument is the stronger, for if he be a lyar, that only saith that he knoweth God and keepeth not his commandements, then much more is hee a lyar, that saith hee knoweth God by faith, and keepeth not his commandements. Beda indeed expoundeth this know∣ledge of God of the love of God, which is a fruit and consequent of our faith, hocest Deum nosse quod amare: but others, of faith, as r Gregory speaking of this place, notitia quipp•…•… Dei ad fide•…•… pertinet. Oecumenius maketh this verse to bee of the same signification with the sixth verse of the first Chapter. If we say, that we have fellowship with him, and walke

in darkenesse, we are lyars: and that which Saint Iohn there calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Communion, here hee calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 commixtion or conjunction. Thus therefore hee saith; Saint Iohn having said before that those whichs beleeve in the Lord have communion or fellowship with him: here hee setteth downe evidences of our communion with him. In this wee know, that wee know him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for that which hee had said before,t that wee have conjunction or communi∣on with him, if wee keepe his Commandements. And this, saith hee, hee more fully sheweth by the contrary: but hee that saith, I know him, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or I have communion with him, and keepeth not his Commandements, he is a lyar. This then is •…•…is meaning, he that saith I know God, that is, I have Communion with him by faith, and doth not keepe his Commandements, hee is a lyar. But whether wee un∣derstand the words of communion by faith, or of faith, according to the usuall p•…•…rase of the Scriptures puting knowledge for faith, as I no∣ted before,u or of knowledge it selfe, the argument is unanswerable. For if wee cannot truely bee said to know Christ, that is, to beleeve in him, unlesse wee keepe his Commandements, then it is evident, that true faith cannot be severed from Charity. For this is love, if we keep his Commandements, 1 Ioh. 5. 3. againe, if hee that saith hee knoweth God and keepeth not his Commandemenes bee a lyar, much more he that saith hee beleeveth in God and keepeth not his Commandements is a lyar, as I said before. To this adde Tit. 1. •…•…6. which Bellarmine ci∣ted against himselfe, those that professe themselves to know God, but in workes deny him, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unbeleevers, Ioh. 3. 36. or as the vulgar Latine incredibiles, or, as Thomas Aquinas, non apti ad credendum.

§. IX. Fourthly, 1 Ioh. 5. 1. Every one that b•…•…leeveth that Iesus is the Christ, is borne of God, and therefore undoubtedly hath charity. Bellarmine answereth that he speaketh, de fide formata, as Saint Augu∣stine expoundeth, and so doe wee, for whosoever truely beleeveth hath fidem formatam. For the Apostle no doubt speaketh of a true lively saith, and such there is none, but that which the Papists call formatam, which worketh by love. And therefore the argument holdeth: that whoso∣ever hath a true lively iustifying faith is borne of God, or regenerated by the Spirit of sanctification, and therefore is undoubtedly endued with charity.

§. Fifthly, Iam. 2. That faith which i•…•… without workes is dead: A true lively justifying faith is not dead; Therefore •…•… true liv•…•…ly •…•…ustifying faith is not without works. Bellarmine saith, he hath explaned this in his third argument,x that faith is said to be dead, not as a m•…•… is said to bee dead, who after death is not: but as a body is said to bee dead, which after death is, but liveth not. For, saith he, Life is not of the essence of faith, as it 〈◊〉〈◊〉 of the essence of a man: but by a metaphor, saith is said to live, when it worketh, and to bee dead, whe•…•… it worketh not. Even as water is said to bee living, which continually floweth; as in Fo•…•…ntaines and Rivers; d•…•…d, which moveth not, as in standing pooles, and yet both is truely and properly water. Whereunto I reply, that

the body of a man being dead is a true body in respect of the generall nature of a body, both because it consisteth of three dimensions, as all true bodies doe, and because it consisteth of all the Elements, as all perfectly compounded bodies doe. But wheras bodies perfectly com∣pounded are subdivided, in corpor a in animata & animata: the dead bo∣dy of a man, or of a beast, or of a plant, is not a true body in genere ani∣•…•…, no more than the severall parts thereof, as the eye, the care, &c. because it is deprived of his forme, which is the anima thereof ac∣cording to his kind. So faith which is dead, may in respect of the ge∣nerall nature of faith bee called a true faith, because it is an assent to the truth revealed by God: yet whereas assent is either forced, or vo∣luntary, and that either to the Law, which is the legall, •…•…or to the Gos∣pell which is the Evangelicall faith, and this, either unfained, lively, and effectuall, or counterfeit, idle, and uneffectuall: therefore the dead faith being either not voluntary, such as is in the Devils and some wic∣ked men, who beleeve that which they abhorre; or not Evangelicall, as in the Iewes, or not unfained, lively, and effectuall as in hypocrites and unsound Christians, is not a true justifying faith, because it wan∣teth the forme and as it were the anima of a true justifying faith, which is the inward integrity: for that is actus primus the inward 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or effi∣cacie thereof, whereby it doth effectually receive, that is, apprehend and apply Christ to the beleever.

It is true, that by a metaphor taken from men faith is said to be ei∣ther alive or dead: though herein is a dissimilitude; because a man is said to be dead, who before had lived, bu•…•…faith is onely said to be dead not because it ever had lived, but because it is without life, as many things also are by a metaphore said to bee dead, blind, or dumbe, which never did live, see, or speak. But saith he, faith is said to be alive, when it worketh: and dead, when it worketh not. I •…•…ad rather say it is alive when it is operative and energetical, though it do not alwaies actually work, as in sleep: and dead, when it is idle, uneffectuall and unprofitable. But this is nothing to our argument: for if faith without charity, or without workes bee said to bee dead, then a true lively justifying faith, can∣not be without charity or good workes; and that which is is not a true justifying faith no more than a dead man is a man: and yet as a dead •…•…n, which is but a carcase, is called by the name of that man whose carcase it is even so dead faith, which is but a carcase, or rather a coun∣terfeit of faith, is called faith, not properly and truely, but 〈◊〉〈◊〉.

§. XI. That faith by which a righteous man shall live is not with∣out Charity:

By a true justifying faith a righteous man shall live.

Therefore a true justifying faith is not without charity.

To the assumption Bell•…•…mine answereth two wayes. First, that a righteo•…•…s man is said to live by faith, because by faith, which is the substance of things hoped for, he patiently supporteth himselfe in expectation of eternall life. To which I reply, that the words are, the just shall live, and that the Apostle more than once alleadgeth that testimony in the question

of justification, as Rom. 1. 17. Gal. 3. 11. to prove, that by faith a man is justified, that is entituled to eternall life. Secondly, hee answereth, that the Prophet speaketh of fides formata per charitatem such as is in the just, who by such a faith, as worketh by love, doe live a spirituall life: which answere maketh wholly for us. For if the true faith, whereby the just man shall live, is formed by charity, as the Papists speake, and wor∣keth by charity as Saint Paul saith: then it followeth, that the true ju∣stifying faith is never severed from Charity.

§. XII. To these arguments grounded on the holy Scriptures, I will adjoyne some Testimonies of the Father•…•…. Chrysostomey so soone as you beleeved, you brought forth good workes—for faith in it owne nature is full of good wor•…•…s: and so Cle•…•…ens Alex. strom. l. 5. that faith is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the worker of good things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the foun∣dation of just working. Augustine, Inseparabilis est bona vita à fide q•…•…a per dilectionem operatur, mo verò •…•…a ipsaest bona vita a good life cannot be severed from faith, which worketh by love: yea it selfe is a good life.

2 Fides Christiani, saith he, cum dilectione est, d•…•…monis autem si•…•…e dile∣ctione, and accordingly he calleth f•…•…ith without workes, the faith not of Christians, but of Devils, Againe, to beleeve in Christ, it is not this to have the faith of Devils which worthily is esteemed to bee dead, but to have that faith which worketh by love. And so he and some others ex∣pound that phrase of beleeving in Christ. 3. Ille e•…•…im credit in Christ•…•…m, qui & sper at in Christum, & diligi•…•… Christ•…•…. Nam credere in Christum est cred•…•…ndo amare. In Christum credere est amando in ipsum tendere. Pi•…•…∣fides si•…•…e spe & charitate esse non vult. 4. Si fidem hab•…•…t sine spe & dilectione Christum esse credit, non in Christum credit.

Isidorus Pelusi•…•…taa 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Neither doe thou thinke that faith (if that ought to be called faith which is convinced or reproved by thine own work•…•…) c•…•…n save thee.

Oecumenius: b that faith accreweth not to an uncleane person, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I meane a true faith, who will deny? for neither may ointment bee put up into a vessell full of filth, neitherc can the faith of God bee ingendred in an uncleane man.

Gregory d as we heard before, denyeth them truely to beleeve or to have a true faith, who doe not live well. For th•…•…t is true faith, saithe •…•…e, which that which it saith in words, it doth not gainesay in manners, Hence it is, that Paul speaketh of certaine falsis fidelib•…•…s falsly called faithfull men, who confessef that they know God, but in deeds deny him. Hence, Iohn saith, he that saith hee knoweth God, and doth not, &c. the which, seeing it is so, wee ought to acknowledge the truth of our faith in consideration of our life. For then are we truely faithfull, if what wee promise in words, wee performe in deeds—if a man after Baptisme keepe •…•…hat which he promised before baptisme, let him now, being certaine that he is faithfull, r•…•…joyce: where observe, that those are faithfull (not that are baptized, but that keep their vow of Baptism, and that those that live wickedly are falsi fideles falsly called faithfull.

g Againe q•…•…antum credi•…•…s, tantum amamus.

h Ans•…•…lm. fides qu•…•… non habet charita•…•… & opera bona, fid•…•…s D•…•…monum est non Christianorum. Faith which hath not charity and good worke•…•… is the faith of Divels not of Christians. And againe:i fides sine operibus no•…•… est vera fides.

Bernardk: faith maketh a true Catholike not that which i•…•… common to Devils and men, but that which is common to men and Angelicall Spirits: and which is that? that which worketh by love.

CHAP. III. Bellarmines proofes, that true faith may bee severed from Charity, first, from the Scriptures, and then from Fathers.

§. I.

NOw let us examine Bellarmines proofes. And first out of the Scriptures. 1. Ioh. 12. 42, 43. Many of the princes or rulers beleeved in Christ, but they did not confess•…•…: for they loved the glory of men more than the glory of God. Her•…•…, saith •…•…ee, the Evangelist testifieth, that in these Princes, there was Faith without Charity. His reason is thus to be framed.

The Princes, which did not confesse Christ, were void of Cha∣rity:

The same Princes beleeve in Christ.

Therefore some that beleeve in Christ are void of Charity.

The proposition is proved, because they loved the glory or praise of men more than of God. Answ. If they did absolutely and altogether preferre the glory of men before the glory of God, then h•…•…d they nei∣ther love of God, nor faith in Christ, see Ioh. 5. 42, 44. But if by force of temptation or by humane frailty, as fe•…•…refulnesse, a and too much love of the World, which are corruptions incident to the best, they were for a time hindered from professing Christ; I dare not say, they were void of Charity. For Saint Peter, when he both loved Christ and beleeved in him, did deny him; which was worse than not confessing him. And it may be, that among those rulers were reckoned, Nicode∣mus, and Ioseph of Arimath•…•…a; who, though they had not for •…•… time openly professed Christ: yet when there was greatest cause of feare and of doubt, and least encouragement to professe him, they express•…•… their love towards him, Ioh. 19. 31, 39. To the assumption, I a•…•…swere, those princes, who being void of Charity, loved the glory of men more than the glory of God, by the testimony of Christ, neither did, nor could beleeve, Ioh. 5. 42, 44. Neither did all they truely beleeve in Christ, who

in the Scriptures are said after a sort to have beleeved in him, For Ioh. 2. 23. many are said to have bel•…•…ved in his name, to whom our Savi∣our would not, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 concredit himselfe, because hee knew what was in them, vers. 24. 25.

§. II. His second proofe is out of 1 Cor. 13. 2. If I had all faith, so that I could remove mountaines, and have not charity, I am nothing. therefore faith may bee severed from Charity. Answ. This place is ei∣ther generally understood of all faith, or particularly of the whole faith of working miracles, but in neither sense doth it favour the popish san∣cie. If generally, then the Apostle must bee understood, as speaking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by way of supposition, and not as positively affirming, that ei∣ther he, or any other having all faith wanted Charity; therefore this supposition (qu•…•… nihil ponit) proveth nothing. Yea, in suppositions and fained comparisons a man may suppose things incredible and impossi∣ble; and much more improbable, (as in this place it selfe, if I should speake with the tongues of men and Angels and have not love, if I had all faith so that I could remove mountaines, and have not love, and though I bestow all my goods as it were by b morsels to free the poore, and though I gave my body to be burnt and have not Charity) and yet those suppositions, whether improbable or incredible, are of no lesse force in arguing, than if they were absolutely true. Indeed if the ad∣versary could from this hypotheticall proposition truly assume the ante∣cedent (as he cannot) then might hee urge this place to some purpose: but if it may more truely be denied, or taken away, (as for example, if I or any other had all faith, and yet had not love, as n•…•…ver man yet had) then is this allegation to no purpose. To this Bellarmine replyeth, that the Apostle doth not argue from a condition impossible, but us•…•…th an hyperbolt; when notwithstanding it is most evident, that the Apostle speaketh not in a simple hyperbolicall speech, as Bellarmine maketh him, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 if I had, which I have not, but this supposall or fiction of a condition in∣credible doth no lesse prove the necessity of Charity, than if it were ab∣solutely true.

If the place be understood particularly of the faith of miracles, the particle all being not universall but integrall, as if it had beene said, the whole faith including all the degrees of it (which is very probable, not onely in respect of the authority of the Fathers heretofore mentioned, but also by the words themselves: first, because he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as speaking of a particular; secondly, because hee doth instance in a high degree of that particular, so that I could remove mountaines,) then this alegation is impertinent. For the question is not of the faith of mira∣cles, whether it may be severed from Charity, which we confesse: but of the true justifying faith: which not all they have, who have the faith of miracles. For that hath beene bestowed upon Iudas and other repro∣bates, Matth. 10. 1. & 7. 22, 23. which plainely overthroweth Bellar∣mines conceit, that the faith of miracles is the same with j•…•…stifying faith but excelling, which is false in two respects: for first, it would then follow, that all they who have had this faith, should have beene endued with

justifying faith, and that all, who have excelled in the greatest measure and degree of justifying faith, should have beene adorned with the faith of miracles. Both which are untrue. Secondly, the Schoole men when they distinguish grace into gratia gr•…•…tum 〈◊〉〈◊〉, (which is the justifying and sanctifying grace tending to the good and Salvation of the party who hath it) and gratia gratis data tending to the good of others, the faith of working miracles is reckoned in the later ranke, 1 Corinthians. 12. 8, 9, 10.

§. III. Yea, but it is promised, Mark. 16. 17. that signes should follow them that beleeve, namely by a justifying faith whereof is mention, vers. 16. But not, say I, that all beleevers should be workers of miracles, but some for all. From whence nothing can be proved, but that to some, which did beleeve, the gift of working miracles should bee granted for the confirmation of the faith.

Yea, but by saith in for•…•…r times the faithfull stopped the mouths of Lyons, quenched the violence of fire, Heb. 11. 33. 34. Answ. These examples re∣corded in the Scriptures were not wrought by the faithfull themselves: but the Lord because they •…•…id beleeve and trust in him, sent his Angell to stoppe the mouths of Lions, Dan. 6. 22. 23. and to quench the vio∣lence of fire, Dan. 3. 17. 25. Howbeit if themselves had wrought these miracles, it would prove no more, but that some who had justifying faith, had also the faith of working miracles.

Neither doth our Saviour, Luk. 17. say, that if a man had the justify∣ing faith like a graine of mustard seed, hee should be able to remoove mountaines: for those who have had a great and a strong faith as name∣ly Abraham, have had no such power. Yea, but he speaketh of that faith which the disciples pr•…•…ied him to increase, Luk. 17. 5. But, say I, if you com∣pare the place with his parallell, Matth. 17. 20. it will appeare that both our Saviour and his Apostle speake of the faith of miracles. For when our Saviour reproved them for their want of faith, in that they were not able to cure the Lunaticke, who notwithstanding were endued with justifying faith, as many others are, who though they have a strong faith, yet are not able to worke such a cu•…•…e: they desire our Saviour to in∣crease, or, as the word is c adde unto them faith: Whereupon our Sa∣viour returneth this answeare, if you had faith as a graine of mustard seed, &c. doth hee meane justifying faith? God forbid! for then no man living could bee said to have so much of justifying faith, as is a graine of mustard seed.

§. IV. And whereas in the last place hee would prove by the con∣junction of these three, Faith, Hope, and Charity, verse 13. that hee speaketh of the same faith whereof he had spoken, verse 2. I answere, first, that it followeth not: for here the Apostle maketh a new comparison of of Charity with Faith and Hope, preferring it before them as greater, both in respect of the breadth or 〈◊〉〈◊〉; for whereas the benefit of Faith and Hope respecteth habentem, him that hath them, Charity is extended to others: and also in respect of the length, or continuance. For whereas Faith and Hope doe cease in the life to come, faith being

swallowed up in vision, and hope in fruition: love neverthelesse is con∣tinued with increase.

Secondly, this place maketh rather against him. Now saith the Apo∣stle, that is, during this life, these three abide, none of them failing al∣together in this life, and therefore they alwayes goe together; insomuch that whosoever hath any one of them, hath al•…•…o the other two. No man can have love or hope, unlesse he have faith: and no man hath true saith, but he hath both love and hope; and according to the measure of his faith, such is the measure both of his love and of his hope. For as that ofd Gregory is most true, quantum credimus, •…•…antum amamus; so it is no lesse true, quantum credimus, tantum speramus. As for his allegation out of Augustine,e affirming that faith may be without charity: I deny not but that the faith of hypocrites, which beareth the name of faith, as a carcase or counterfeit do of the man whose they are, is without charity but profiteth not. But that justifying faith may be without charity, he saith not: for how can it bee a justifying faith and not profit?

§. V. His third testimony is Ia•…•…. 2. 14. &c. Where, saith he, Saint Iames not onely teacheth, but also proveth, that faith without workes doth not justific, and that it may be without workes.

We answer, that hee doth not speake of a true justifying faith, but of faith professed onely, or of the profession of faith, which I proved beforef And this appeareth vers. 14. where the question, disputed in that dis∣course, is propounded. What doth it profit, my brethren, if a man shall say, that hee hath faith, or professeth himselfe to beleeve, and hath not workes, can 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that faith of his, which is in profession onely and with∣out workes, save him, or justifie him? No, by no meanes, for this affir∣mative interrogation is a most emphaticall negation. This place ther∣fore prooveth the contrary, viz. that faith which is wi•…•…hout workes is not a true justifying faith, and therefore a true justifying faith cannot be without workes.

But that Saint Iames speaketh of a true faith, Bellarmine endevoureth to prove by five reasons against the maine drift of the Apostle in that place, which, as I shewed before, was to prove, that such a faith, as is without workes, is not a true justifying faith. His first reason is, because Saint Iames calleth it absolutely faith, which name in the Scriptures alw•…•…yes signifieth the true faith, that is, (or else hee speaketh to no purpose) the true justifying faith. First, I answer, that Saint Iames verse 14. doth not absolutely call it faith: for he doth not say, if a man have faith, meaning a true faith; but if a man shall say, that hee hath faith, can that faith which is in profession only, save him? And so in the verses following, the faith which hee impleadeth, doth not signifie the habi•…•… of true faith, but the bare profession of faith. But doth this word faith alwaies in the Scriptures fignifie the true justifying faith? Nothing lesse: for many times in the New Testament, and almost alwayes in the Old, faith is ta∣ken for fidel•…•…ty, or faithfulnesse, as Tit. 2. 10. sometimes for the doctrine of faith, which is beleeved, which the Papists themselves call the Catho∣like faith. As Act. 6. 5. they obeyed the faith, Act. 14. 27, the doore of

faith, Rom. 12. 6. the analogie of faith, &c. sometimes the profession of faith, as Act. 14. 22. Rom. 1. 8. and so as hereafter I am to shew, Iam. 2. 14. 24. And in this sence many are said to beleeve, that is, to have faith, and are called fideles, that is beleevers, who onely professe the faith, and are in their owne profession, or opinion of others, beleevers. So Ioh. 2. 23. & 8. 30, 31. 33. Act. 8. 13. 21. and in this sence all that professe the name of Christ, are called after his name Christians, and are termed Fideles the faithfull; not that all who are so called have the true justifying faith, which is not of all,g nor yet of all that are called, but onely of theh elect. For among those, who are called the Faithfull, there are many falsi fideles, who are so falsly called, as wee heard before out ofi Gregory: sometimes, for the faith of miracles, k as 1 Cor. 12. 9. & 13. 2. Mat. 17. 20. Mar. 11. 22, 23. Luk. 17. 5, 6.

Secondly, hee saith, that Saint Iames in the same chapter, speaking of the s•…•…me faith, saith that Abrahams faith wrought with his workes, Ans. this is also contrary to the drift of Saint Iames, who by this argument pro∣veth the faith, which is without workes to bee no true justifying faith: because it is not the faith of Abraham, nor yet of Raba•…•….

Thirdly, Saint Iames there concludeth: yee see then that a man is justifi∣ed by works and not by faith only, but a 〈◊〉〈◊〉 faith, which Calvin calleth umbram fidei, justifieth neither alone nor at all. Ans. As I said before out of ver. 14. by faith we are here to understand faith professed, or the pro∣fession of faith. And to be justified is here understood declarativè. Now to declare a man before men to be justified before God, two things are required, the profession of the faith, and a Christian life answerable to his profession: and thus faith professed cooperateth with workes to de∣clare a man to bee justified. For neither works alone without the pro∣fession of the faith will doe it, for workes without faith are dead,l nor the profession of the faith without workes; for such a profession is also dead; but both must goe together.

Fourthly, saith he, this is proved by two comparisons, which hee cal∣leth examples. The former vers. 15. 16. which hee doth very sorrily ex∣presse: first, saith he, he compareth a man having faith without workes, to him, who seeing the poore wanting food and rayment, is content with that knowledge, and giveth them no almes. For even as it profiteth nothing the poore that the rich know their want, although it be a most true knowledge, un∣lesse, according to that knowledge, they bestow upon them necessaries: so true faith 〈◊〉〈◊〉 nothing, unlesse a man doe study and endeavour to live accor∣ding to it. Frigidè admodum & dilutè. For where doth Saint Iames compare true faith to these rich mens idle knowledge? But the com∣parison plainely standeth thus. As the profession of charity in giving good words to the poore that want food and raiment (depart in peace, be ye warmed and filled) is vaine and unprofitable, if men do not accor∣dingly give them somewhat to supply their necessities: so the profession of faith without workes is dead. As therefore that charity which is in word and not in deed, as Saint Iohn speaketh, m is counterfeit, so that faith, which is in profession only severed from good workes is counter∣feit

and dead. Secondly, saith he, Saint Iames compareth faith without works to a body without Spirit, which certainely is a true body, though it be dead. Answ. this also is contrary to the intendment of Saint Iames who therefore p•…•…oveth, that faith which is without works, to be no true justifying faith, because it is dead. For the profession of faith without workes is like to a mans body that is without Spirit: yea but saith Bel∣larmine a dead body is a true body, and a dead faith is a true faith. I answere as before. A dead carcase though it bee a true body in respect of his three dimensions, and of his composition of the Elements, yet it is not the true originall body of a man (for a man is a living creature) no more than a dead branch or bough is a true member of a living Tree.

§. VI. His fourth argument is taken from those testimonies which teach that in the Church there are both good and bad; in the floore, both Wheate and chaffe; in the net, fishes both good and bad; in the flocke, sheepe and goats, &c. His reason standeth thus,

Some in the Church are wicked and void of Charity and other graces:

But all in the Church have faith:

Therefore some that have faith are void of Charity.

Answ. The assumption is most false, for not all that professe faith who from thence are called fideles in opposition to Infidels, are endued with true justifying faith, which is not of all, n but of the Elect, neither be all of the Church that be in it. 1 Ioh. 2. 19. Non existimo quenquam ita desipere, saith Augustine, o ut credat ad Eccesiae pertinere unitatem eum, qui non habet charitatem.

But, saith Bellarmine, if the wicked who are in the Church did want trut faith, then should they chiefly bee reprehended for their unbeleefe, but they are reprehended non de amissione fidei sed de omissione operum, not for the amission or losse of faith, but for the omission of good workes. Ans. when their want of faith doth appeare, p they are reprehended for it. But because that is many times hidden, and we are in the judgement of Charity, to judg them faithfull who professe the faith, untill the contrary appeare: therfore hypocrites escape reprehension which open sinners do incur. Bellarm. conclusion, that true justifying faith may in the same party concur with sin and that it may be found in sinners; none deny, but pharisaicall Pa∣pists, who hold themselves, being after their fashion as namely by Bap∣tisme, or absolution justified, to be no sinners; professing that there is no sin in them, nor any thing that God can hate. And wheras Bellarmine ta∣keth it for granted, that all in the Church have faith, and that none want it, but such as have lost it, as it is lost, they say, by every act of in∣fidelity: hereby is discovered the most pernicious doctrine of the Church of Rome, whereby innumerable soules are nuzzled in igno∣rance, infidelity and impenitencio to their utter ruine and perdition. For they teach, that all that are baptized are ex opere operato justified by infusion of Faith Hope and Charity; in which estate they remaine, untill they commit some mortall sinne, then indeed they lose their

charity and their justification, but they retaine their faith, which was in∣fused in Baptisme, and still are to be accounted faithfull men and wo∣men; though they know nothing, nor actually beleeve any thing; un∣lesse to their Baptisme be added popish education, by which, for the most part, they are taught to beleeve as their Church beleeveth, that being the safest course: which faith disposeth them to justification, directing them after the losse of their charity, wherein their justification consisted, to seeke to the Sacrament of penance, that thereby they may recover their justification. Once a yeere therefore they goe to their priest, to him they formally confesse their grosser sinnes; formally they professe themselves sorry for them: the priest absolveth them from eter∣nall punishment, enjoyning them some petite penance, whereby they are to satisfie for the temporall penalty, which remaineth after their ab∣solution from the eternall: by the priests absolution they all stand actu∣ally justified, the priest refusing none, though in truth they neither have knowledge, nor faith, nor Repentance, or amendment of life, nor any other Grace, without which, for all their sacramentall justifications (and other they have none) they live and die in a most wofull state of dam∣nation.

§. VII. His fifth argument is taken from the proper nature of faith and charitie: for saith he, if faith and charitie cannot be disjoyned, either it is, be∣cause one is of the nature of the other, or else because one necessarily ariseth or springeth from the other: but neither of these may be said; therfore faith and charitie may be severed. Ans. First, I deny the disjunctive proposition, be∣cause a third thing may be added; and that is this, or because the spi∣rit of grace or regeneration, who is the author and efficient of both, hath unseparably united them in one and the same subject, wherein, working the one, that is faith; with it, and by it he worketh the other. As touching the Assumption, the former part, that the one is not of the nature of the other, it is denied by the Roman-Catholike: the latter; that the one doth not necessarily spring from the other, by the true Catholikes. For the Papists hold, that charitie is the forme of justify∣ing faith, without which it neither doth, nor can justifie. And there∣fore they, of all men, ought to hold, that justifying faith cannot be seve∣red from charitie. For whereas Bellarmine saith, that charitie is but the outward forme of faith, by which it worketh; I acknowledge no out∣ward forme, but of artificiall bodies. As for that which is principium motus, by which any thing worketh, it is the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the actus pri∣mus, the proper forme, whereby any thing as it is that which it is; so it worketh and produceth his proper and naturall effects. And such is the unseparable coexistence of the forme and the thing formed, that posita forma, res ipsa ponatur; sublata forma, res ipsa 〈◊〉〈◊〉. The Papists therefore hold things repugnant and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when they teach, that charitie is the forme of justifying faith, and yet that ju∣stifying faith may be severed from it. The second, that the one doth not necessarily spring from the other, we deny. For true faith doth ne∣cessarily and infallibly encline the beleever to love God and his neigh∣bour

for Gods sake. For that faith, whereby we are perswaded of Gods love to us in Christ, cannot but move and encline us to love God: nei∣ther can we love God as good, if we doe not first beleeve, that hee is good. And such as is the measure of our faith concerning Gods good∣nesse to us, such is the measure of our love to him. Bellarmine conses∣seth that saith enclineth and disposeth a man to love; but saith, a disposition and inclination non cogit, doth not compell a man, but leaveth him free. As though there were no necessitie, but of coaction or constraint.

§. VIII. That charitie doth necessarily follow faith, as an unseparable companion, he saith, we have no sound proofes; and therefore are faine to il∣lustrate it by certaine similitudes, which he calleth examples. Answ. Whe∣ther we have any sound proofes or not, I referre the Christian reader to the fifteene arguments which Bellarmine tooke no notice of, besides those sixe I vindicated from his cavils. As for similitudes, they were not brought to prove the point, but to illustrate, and to make it more plaine. As if I should compare a regenerate soule to fire as Christ did Iohn Baptist q to a burning and shining lampe; I might say (which was Luthers r similitude) as in fire, or rather if you please, in the Sunne∣beames two things concurre, light and heate, and neither is without the other; the beames of the Sunne alwaies by their light producing heat: so in the regenerate soule, there are faith, as the light, and charitie as the heate, and neither is without other; because the spirit of regeneration as it were the Sunne, by shedding abroad the beames of Gods love in∣to our hearts, that is, by working in us faith, by which we are perswaded of Gods love towards us in Christ, inflameth our hearts with the love of God; the beames of Gods love reflecting from our soules some warmth of love towards God. To this Bellarmin•…•… answereth, that cha∣ritie in the Scriptures is compared to fire, &c. Answ. So it may in respect of the heate, as faith also may in respect of the light: as therefore in the fire concurreth both light and heate, which cannot be severed, so in the regenerate soule faith and love. Bucers similitude was of a sicke man, who being desperately sicke, if a Physician shall assure him of health, and much more if hee shall cure him by forgoing something that is most deare unto him, cannot, if hee beleeve so much, but affect and love him: so wee being desperately sicke of sinne and neare to death and damnation, if the Lord shall by giving his owne Sonne, not onely re∣deeme us from death, but also entitle us to the kingdome of Heaven: wee cannot if wee bee truly perswaded hereof by faith, but love God a∣gaine, who hath so loved us. For we love God s because he first loved us. To this Bellarmine answereth, that hee which beleeveth is inclined to love him in whom hee beleeveth, but is not forced thereunto, which no man averreth.

§. IX. A third similitude he would seeme to produce out of Cal∣vins Institutions, t 〈◊〉〈◊〉 〈◊〉〈◊〉 Christ and his spirit cannot be separated, so faith and charitie cannot be severed: but though both the parts of this com∣parison are true, yet there is no such similitude propounded by Calvin. But in that place he proveth, that true faith cannot bee severed from a

godly affection, because true faith embraceth Christ, as he is offered un∣to us of his Father: now of his Father hee is made unto us, not onely righteousnesse, to bee received by faith unto justification u; but holi∣nesse also to bee applied by his spirit unto sanctification. And there∣fore those that receive Christ receive also his spirit. Bellarmine answe∣reth, that it is true indeed, that he which receiveth Christ receiveth him with his spirit, sed credendo recipit, i. credit illum habere spiritum sanctifi∣cationis, but he receiveth by beleeving, that is, he beleeveth, that Christ hath aspirit of sanctification; but from hence it doth not follow, that the spirit of sanctification is alwaies with faith in a man, unlesse it be objectively, even as health is in a sicke man (that hath it not) when he thinketh of it, and desireth it. Thus, in popish divinitie, to receive the spirit of Christ, is to be∣leeve, that Christ hath a spirit of sanctification; but not to be partaker thereof, or to have the communion of the holy Ghost; which notwith∣standing all those have, who truely beleeve in Christ. For all that truely beleeve are the sonnes of God, as I have shewed, and to so many as be his sonnes God doth send the x spirit of his sonne into their hearts; his spirit dwelleth in them, and he by his spirit. And if any man have not the spirit of Christ, y hee is none of his. If therefore all that receive Christ, receive also his spirit, then all that truely beleeve, are also en∣dued with charitie, as I have proved beforez.

§. X. His sixth argument is taken from an absurditie which, he saith, followeth upon our doctrine. For, saith he, they doe therefore contend, that a man is justified by faith onely, because if justification depended upon the con∣dition of works or our obedience of the Law, no man could be certaine of his justification: (to which effect the Apostle argueth, Rom. 4. 16.) And because they beleeve, that justification consisteth in this certaintie, therefore it wo•…•…ld follow, that justification is impossible. But if faith necessarily must bee joyned with charitie and good workes, so that otherwise it is not faith, but a shadow or counterfeit of it: then it followeth, that justification, in that it de∣pendeth upon a true faith, doth also depend upon works, and upon love which is the fulfilling of the Lawe; and consequently, that no man can be certaine of his justification, but that justification is a thing altogether impossible. And in this argument he doth so please himselfe, that he concludeth with this Epiphonema: forsooth so stable is the dogmaticall building of heretikes, that on each side it threatneth ruine.

I answere briefly by distinction; that justification is either before God in foro coelesti, or in the Court of our owne Conscience. Before God, when the Lord imputing the perfect righteousnesse of Christ to a beleeving sinner, absolveth him from the guilt of his finne and from damnation, and accepteth of him as righteous in Christ, and as an heire of eternall life, and this properly is the justification of a sinner. That justification, which is in the Court of Conscience, is not justifi∣cation it selfe, but the assurance of it. Howbeit, commonly, men are then said to bee justified, and to have pardon of sinne, when the par∣don is sealed to their owne Conscience. I deny therefore that our justification before God consisteth in the assurance thereof in our owne

conscience (for those which truely beleeve, are justified and blessed, whether they be assured thereof or not) or that it dependeth upon our charitie or our owne good works, but that without respect of our cha∣ritie, or any worthinesse in us, the Lord doth freely a and of his meere grace, even when wee deserve the contrary, justifie us so soone as wee truely beleeve in Christ; that, and no other being the condition of the covenant. And howsoever the assurance of our justification before God, if we were to be justified by our owne obedience, were impossible; because to our justification before God perfect and complete obedi∣ence is required, which to us by reason of the flesh is impossible: yet the assurance of our justification in our owne conscience is not impossible, but is ordinarily obtained by the children of God, by some more, by some lesse; because it doth not depend upon the perfection, but upon the uprightnesse of our obedience. If wee have a true desire, an unfai∣ned purpose, a sincere endevour to walke before God in the obedience of his commandements, though wee faile, contrary to our desire and purpose, in many particulars, wee may thereby make our election, our calling, our justification sure unto us. For by our works our faith is de∣monstrated, and our justification knowne to our selves and others: in which sence Saint Iames saith we are justified by works.

§. XI. In the seventh place Bellarmine addeth the consent of the Fa∣thers, into whose minde, hee saith, b this absurditie never entred, that faith cannot be where charitie is not. And yet, for all this bragge, he is not able to produce any one pregnant testimony plainely affirming, that true faith, or justifying faith may bee without charitie: wee doe not deny, but that the faith of Hypocrites and of all other wicked and im∣penitent sinners, which is not a true and a lively but a counterfeit and dead faith (which not properly, but catachrestically, or rather equi∣vocally is called faith) is severed from charitie and from all other graces of sanctification. And such is the faith, which the Fathers say may bee severed from charitie. But though hee hath not cited any one pregnant testimony against us, yet one hee hath cited for us in plaine termes avouching, that they doe not truely beleeve, nor have true faith, who doe not live well; and to the same purpose I cited Augustine, and divers others of the Fathers.

CAP. IV. Whether justifying faith may be without speciall apprehension of Christ.

§. I.

THe third error of the Papists concerning the na∣ture of justifying faith is, that they hold it may be, as without knowledge, and without charity, so also without any speciall apprehension or ap∣plication of Christ to the beleever. But the Scriptures unto justification require, that wee should beleeve in Christ. For howsoever by that faith, which justifieth wee doe beleeve what∣soever a God hath revealed in his Word: neither hath any man a justi∣fying faith, who denyeth credit to any thing which hee findeth to bee revealed by God: notwithstanding as it justifyeth, it onely respecteth Christ, either directly and expressely, or indirectly and by consequence; Christ himselfe being, as I shall hereafter shew, the proper object of ju∣stifying faith. For the promise of justification and salvation in the Gos∣pell is not made to the beliefe of other things, but onely to true faith in Christ. b For God so loved the world that hee gave his onely begotten Son, that whosoever beleeveth in him should not perish, but have ever∣lasting life. And as Moses lifted up the serpent c in the wildernesse, that they who were bitten of the fiery serpents, by looking on the bra∣sen Serpent, which was a figure of Christ, should bee healed: even so the Sonne of man was to be lifted up upon the Crosse, that whosoever being stung by the old serpent the Devill, looketh d upon him with the ei•…•… of a true faith, that is beleeueth in him, should not perish, but have eternall life, which truth is acknowledged by the e Master of the senten∣ces: quem Deus proposuit propitiatorem per fidem in sanguine ipsius, i. per fidem passionis: ut •…•…lim aspicientes in Serpentem aneum in lign•…•… erectū, à mor∣sibus serpentum sanabantur. Si ergo recto fidei intuitu in illum respicimus qui pro nobis pependit in lig•…•…o, à vinculis D•…•…laboli solvimur, i. peccatis. As there∣fore they who were bitten; by the same eyes, wherewith they looked up∣on the brasen serpent, beheld all other things which were subject to their view, but were cured by looking upon the serpent, and not by be∣holding any other thing: so wee by the same eye of the soule, which is faith, doe beleeve all other things, which God hath propounded to bee beleeved; his Word being the objectum ad•…•…quatum of our faith: but we are justifyed and saved by beleeving in Christ, and not by beleeving of

any other thing. In so much that if we should beleeve all other things and did not beleeve in Christ, our faith would not justifie us. And therefore, in the Scriptures, justifying faith is ordinarily called faith in f Christ, and sometimes the faith g of Christ and sometimes his know∣ledge: h whereby is meant, not that Christ is the subject but the proper object of justifying faith, which is a truth so manifest, that no Chri∣stian ought to doubt of it. For all true Christians are so called, because they beleeve in Christ, and, by beleeving in him, doe hope to bee saved by him.

§. II. Now to beleeve in Christ is to receive him, Ioh. 1. 12. and not to receive him, is not to beleeve in him, vers. 11. For to receive Christ being so farre removed from us, is a spirituall action of the soule, that is to say, of the mind and of the heart, whereby we first apprehend, and after apply Christ unto our selves. If therefore it bee asked i qu•…•…∣modo tenebo absentem? quomodo in coel•…•…m manum mittam ut ibi sedentem te∣neam? how should I lay hold upon him that is absent? how should I send up my hand into heaven, to lay hold on him sitting there? Au∣gustine answereth, fidem mitte & tenuisti. Send up thy faith, and thou hast laid hold on him. But first, wee receive Christ in our minde and judgement by assent, which if it bee a bare•…•… and as it were a literall and uneffectuall assent, wee receive him at the most as the Saviour of the World, but not as our Saviour; which is the faith of hypocrites, yea, and of Devils, and is all, that th•…•… Papists require, as necessary, to true faith. But if it bee a spirituall, lively, and effectuall assent, it worketh upon the heart, that is, both the affections and the will, so that hee which in his judgement truely and effectually assenteth to the truth of the Gospell, that Iesus the Sonne of the Blessed Virgin, is the eternall Sonne of God, the Messias and Saviour of all that truely beleeve in him, doth also in his heart embrace him, heartily desiring to bee made par∣taker of him, and in his will unfainedly purposing and resolving to ac∣knowledge him to bee our Lord and Saviour, and to rest upon him alone for salvation. By the former, which is onely a bare assent, we doe after a sort credere Christum, acknowledging him to bee the Saviour of those that beleeve in him: by the latter, which is the lively and effectu∣all assent working upon the heart, we doe credere in Christum, and re∣ceive him to bee our Saviour, whereupon necessarily followeth affiance in Christ, and love of him as our Saviour. Thus then by a true belief we receive and embrace Christ: in our judgements by a lively assent, in our hearts desiring earnestly to be partakers of him, (which desire wee ex∣presse by hearty prayer) and in our will•…•… resolving to acknowledge and professe him to be our only Saviour, and to rest upon him alone for sal∣vation. So that a true lively and effectu•…•…ll faith, is the worke of the whole soule, that is to say, as well of the heart as of the minde: for which cause the Apostle saith, corde creditur adjustitiam with the heart man beleeveth to righteousnesse, Rom. 10. 10. and Saint Luke that the Lord opened the heart of Lydia, to assent to the Gospell, Act. 16. 14. And Philip requireth the Eunuch to beleeve with his whole heart. Act. 8. 37.

The former is common to the wicked, yea to the Devils, the later is pro∣per to the children of God. For those, who so beleeve, are born of God, Ioh. •…•…. 12, 13. 1 Ioh. 5. 1. The former is a literall, a dead, a counterfeit, a not justifying faith; the latter is a lively, true, and justifying faith. This distinction Augustine k maketh betweene Saint Peters faith, and that of the Devils, though their confessions were alike. Thou art the Sonne of the living God. Hoc dicebat Petrus, ut Christum amplecteretur, hoc dice∣bant. Daemones, ut Christus ab eis recederet. This said Peter, that hee might embrace Christ: this spake the Devils that Christ might depart from them. Oecumenius l endeavouring to reconcile the seeming differences betweene the two Apostles Paul and Iames, saith there are two signifi∣cations of the word Faith, the one, as it signifieth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a simple and bare assent, in which sence the Devils are said to beleeve, that there is one God; the other, as it importeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the accompanying of the disposition or affection with the firme assent. Of the former Saint Iames speaketh, and saith, that the simple and bare assent is a dead faith: but Paul of the latter, which is not desti∣tute of good workes, which after hee calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that which is faith indeed.

§. III. Of this faith, whereby wee receive Christ to bee our Savi∣our, there are two degrees: the former, of speciall apprehension, where∣by wee receive and embrace Christ, consisting in a lively and effectuall beleefe, whereby we truly receive Christ: in our judgement by a willing assent; in our affections, by an earnest desire to bee made partakers of him and of his merits, which is the desire of application; in our will, by a setled resolution to acknowledge him to bee our Saviour, and to rest upon him for salvation, which is the unfained purpose and endea∣vour of application. So that in this first degree, though we are not able actually to apply the promise of the Gospell unto our selves; yet that application is both desired, and intended. The other is of actuall and speciall application of the promise to our selves, as having the conditi∣on of the promise. The former is fides principiorum being grounded on the expresse Word of God, whosoever beleeveth in Christ, shall bee saved. The other is fides conclusionum, necessarily deduced from the Word by application, in a practicall syllogisme, after this manner: whosoever beleeveth in Christ shall be saved, which generall is true in every par∣ticular, as the Apostle teacheth, Rom. 10. 9. 〈◊〉〈◊〉 therefore thou doest be∣leeve in Christ, thou shalt bee saved: but I, saith the faithfull man, doe beleeve in Christ; therefore I shall be saved: which conclusion cannot be false, the premisses being true. To the former all men are necessarily tied under paine of damnation, Iohn 3. 18. Mark. 16. 16. to the latter none are tied, but they onely, who have the former. For the former is the condition of the promise, which whosoever hath not, he ought not to apply the promise to himselfe, unlesse hee will perniciously deceive himselfe. By the former wee are justified before God in the court of Heaven, which is properly called justification: by the latter we are ju∣stified in the court of our conscience, which is not properly justifica∣tion,

but the assurance of it. The former goeth before remission of sinne, the latter followes after. The former is the worke of Gods Spi∣rit, as he doth l regenerate us in our first effectuall calling; the latter as hee is the spirit of adoption sealing us after wee m have beleeved. The former is ordinarily wrought by the hearing of the Word, the holy Ghost opening the n heart of the hearer to assent thereto, and not by the ministry of the Sacraments, which being the seales o of that righ∣teousnesse which is by faith, were ordained to this purpose to confirme our faith in the application of the promise in particularunto our selves, and in the particular assurance of our justification and salvation by Christ: that those who have the first degree offaith may proceed to the second. For if thou doest truely beleeve, that Christ is the Saviour: thou art bound to beleeve, that hee is thy Saviour; otherwise thou p makest God a lyar. That therefore thou mayest learne to apply Christ unto thy selfe, God by his minister delivereth to thee in particular the Sacrament as it were a pledge, to assure thee in particular, that as the Minister doth deliver unto thee the outward signe: so the Lord doth communicate unto thee that beleevest according to the first degree of faith, the thing signified, that is to say. Christ with all his merits, to thy justification, sanctification and salvation.

§. IV. This distinction of the degrees of faith, as it is most com∣fortable, for hereby we are taught how to attaine to assurance of salva∣tion, as elsewhere q I have shewed; for having the first degree, which is the condition of the promise, thou maiest apply the promise to thy selfe, and by application attaine to assurance: so it is most true, and most necessary to bee held. And first as touching the former degree, which is the speciall apprehension and embracing of Christ by a lively assent, accompanyed with the desire of the heart and resolution of the will as I have said, that it is that faith, which is the condition of the promise, and by which wee are justified before God, I have proved by plaine testimonies of Scriptures, and other pregnant proofes. The places of Scripture, which I alleaged, were these, Mat. 16. 16. 17. Ioh. 20. 31. Act. 8. 37. 38. Rom. 10. 9. 10. 1 Ioh. 5. 1. 5. Whereunto may bee added. 1 Ioh. 4. 15. Among the manifold proofes, which I pro∣duced, this is one; that if there bee no other justifying faith but the speciall faith, whereby wee are assured of the remission of our sinnes; then two absurdities will follow. The one, that wee must apply the promises to our selves, before wee have the condition thereof, which as wee ought not to doe, lest wee play the hypocrites, so wee cannot doe unlesse wee will perniciously deceive our selves. The promise is whoso∣ever beleeveth in Christ hath remission of sinne, whosoever beleeveth in Christ shall bee saved, &c. This promise is made to none but to those who truely beleeve, and are endued with a justifying faith, which is the condition of the promise. It is evident therefore, that a man must bee endued with justifying faith, before hee can apply the promise, and hee must apply the promise before hee can have any assurance by speciall faith. The second absurdity is, that a man must bee assured that his

sinnes be forgiven before they be forgiven; and so must beleeve a lie, yea that a man must bee assured, that they are forgiven, to the end that they may be forgiven, which is a great absurdity. This therefore is an un∣deniable truth, that before we can either apply the promises, or attaine to assurance of remission of sinne; we must be endued with true justify∣ing faith, which is the condition of the promise, and the meanes to ob∣taine remission. I must beleeve therefore by a justifying faith, before I can have remission of sinnes; I must have remission of sinnes, before I can have any assurance thereof: and I must ascend by many degrees of assurance, before I come to full assurance; which yet in this life is never so full, but that still more may, and ought to be added to it.

§. V. As touching the second, which by some is called speciall faith, not onely in respect of the object, which is Christ, for so the former is al∣so speciall, but in respect of the effect, which is, by actuall application of the Promises to a mans selfe, to assure him in particular of his justifica∣tion and salvation: It is by some both protestant and popish writers called fiducia, that is, affiance. Howbeit the most of our Writers by it meant, assurance. But unproperly howsoever, for neither is faith affi∣ance, nor affiance assurance.

This speciall apprehension & application of Christ, though scorn'd by the Papists, yet is it, of all graces, the most comfortable, most profitable, most necessary. Most comfortable, for the very life of this life is the assu∣rance of a better life. Most necessary, because without this speciall recei∣ving of Christ, first, by apprehension, and then by application, we can have no other saving grace. How can we love God, or our neighbour for Gods sake, how can we hope and trust in him, how can we rejoyce in him, or be thankefull to him, if we be not perswaded of his love and bounty towards us? and so of the rest. Most profitable, because from it all other graces proceed; and according to the measure of it, is the measure of all other graces, as I have elsewhere shewed. For if the love of God bee shed abroad in thy heart by the Holy Ghost, that is, if by faith thou art perswaded of Gods love towards thee: thou wilt be mo∣ved to love the Lord, and thy neighbour for his sake, then wilt thou hope and trust in him, then wilt thou rejoyce in him, and bee thankefull unto him, and so forth. And the greater thy perswasion is of his love and goodnesse towards thee, so much the greater will be thy love, thy hope, thy trust, thy thankefulnesse, thy rejoycing in him, &c. When as therefore the Papists detest and scorne our Doctrine concerning speci∣all faith, they doe plainely bewray themselves to have no saving grace, nor any truth or power of Religion in them.

§. VI. But that this speciall receiving and embracing of Christ by faith is necessary to justification, and that faith doth not justifie with∣out it, it doth evidently appeare by the third and fourth points before handled, in the fourth and fifth Bookes. For if we be justified only by the righteousnesse of Christ which is out of us in him, then are we not justified by faith as it is an habit or quality inherent in us, but as it is the hand and instrument whereby we receive Christ his righteousnesse:

which, as it is imputed to us by God, so we apprehend it by faith. And because faith alone doth receive Christ and all his merits; therefore the same benefits, which we receive from Christ, and are properly to bee ascribed unto him, as the Authour of them, are in the Scriptures at∣tributed also to faith, because by faith we receive Christ. By Christ we live, Ioh. 6. 57. We live by faith, Gal. 2. 20. Hab. 2. 4. By Christ we have remission of sinnes, Eph. 1. 7. Act. 13. 38. By faith wee have re∣mission of sinnes, Act. 8. 39. 26. 18.

By Christ wee are justified, Esai. 53. 11. Wee are justified by faith, Rom. 3. 28. Gal. 3. 24.

By Christ we have peace with God, Col. 1. 20. We have peace with God by faith, Rom. 5. 2.

We have free accesse to God by Christ, Eph. 2. 18. 3. 12. Heb. 10. 19.

We have free accesse to God by Faith, Rom. 5. 2. Eph. 3. 12.

We are sanctified by Christ, 1 Cor. 1. 30. Heb. 10. 14.

We are sanctified by Faith, Act. 15. 9.

We overcome the world by Christ, Ioh. 16. 33.

We overcome the world by Faith, 1 Ioh. 5. 4, 5.

We are the Sons of God by Christ, Ephes. 1. 5.

We are the Sons of God by Faith, Gal. 3. 26.

We have an heavenly inheritance by Christ, Gal. 4. 7.

We have an heavenly inheritance by Faith, Act. 26. 18.

We attaine to Eternall life by Christ, 1 Ioh. 5. 11, 12.

We attaine to Eternall life by Faith, Ioh. 3. 16. & 5. 24. & 6. 47.

We are saved by Christ, Ioh. 3. 17. Matth. 1. 21.

We are saved by Faith, Ephes. 2. 8.

All which benefits are attributed to faith, not absolutely, but rela∣tively, in respect of the object which it doth receive; being no other∣wise caused or procured by faith, but as it is the hand and instrument, whereby we receive Christ, who is our life, Ioh. 14. 6. Col. 3. 6. our righteousnesse, Ier. 23. 6. 1 Corinth. 1. 30. our propitiation, Rom. 3. 25. 1 Ioh. 2. 2. our peace, Ephes. 2. 14. our sanctification, Tit. 2. 14. our victo∣rious conqueror of all the enemies of our salvation, Col. 2. 14, 15. our Redeemer and Saviour, who also is eternall Life, 1 Ioh. 5. 20. whom whosoever hath, he hath eternall life, 1 Ioh. 5. 11, 12.

§. VII. But if we doe not receive and embrace Christ by a lively assent, at the least, working in our hearts an unfained desire to be made partakers of him, and in our wils a settled resolution to acknowledge him to bee our Saviour, and to rest upon him alone for Salvation, without this speciall apprehension and application; at least in desire and intent: Christ and his merits doe not availe them, that are adulti, and come to yeeres of discretion, unlesse it be to their greater condem∣nation: who not caring to lay hold upon Christ and to apprehend and apply his merits unto them, suffer, as much as in them lyeth, his preci∣ous blood to be spilt in vaine, as it is in vaine to them, who doe not ap∣prehend and seeke to apply it to themselves. For though the obedi∣ence of Christ both active and passive bee a robe of righteousnesse and

our very wedding garment to cover our nakednesse and our sinnes: yet it will not cover us, unlesse it bee put on. Though his stripes and suffe∣rings be a soveraigne salve to cure our soules, yet it will not cure them unlesse it be apply•…•…d. Though his Body be meate indeed and his Bloud bee drinke indeed to nourish us unto eternall life; yet they will not yeeld nourishment unto us, unlesse we eate his Body, and drinke his Bloud; all which is done by faith apprehending and applying Christ, whereby we put on him and his righteousnesse, apply the salve of his sufferings, eate his Body and drinke his Bloud. The which, because the Papists want, and wanting reject; they are faine to flee to their out∣ward formalities, wherein their religion consisteth, and to their opus operatum in the Sacraments, as if they without a true and lively faith were able to justifie and to save them; without which notwithstan∣ding our blessed Saviour himselfe doth not availe men to salvation. He that beleeveth and is baptized shall be saved; but he that beleeveth not being adultus, though hee bee baptized and receive all the Sacra∣ments of the Romance Church, hee shall notwithstanding be condem∣ned. Mar. 16. 16. Ioh. 3. 18, 36. It is therefore plaine and evident, that the faith, which doth justifie, must not bee a bare assent, but a lively beleefe or assent, specially apprehending and embracing, and in desire at the least and purpose applying Christ unto us. For actuall applica∣tion cannot bee made untill wee finde our selves to have the conditi∣on of the promise, which is that former degree of faith: which being had, and finding our selves to have it; wee are actually to apply the promise, and by application to gather assurance, which some call spe∣ciall faith.

§. VIII. Now let us see what the Papists can object against this cleare truth. There are two things, or rather names, which they dis∣pute against, viz. fides specialis, and fiducia, speciall faith and affiance: which dispute notwithstanding hindreth not anything which I have spoken of the nature of justifying faith, as it justifieth us before God. For of justification, taken in a large sence, there are two degrees, though of that which properly is called justification before God, there neither are nor can bee any degrees, as I have shewed. The former is the justifi∣cation of a sinner before God in the Court of Heaven, by imputation of Christs righteousnesse apprehended by a lively assent or beleefe. The second is our justification in the Court of our owne Conscience, when wee are perswaded and in some measure assured of our justification, which assurance, of some, is called fides specialis, by which, wee are not first justified before God: but is then wrought in us, when being alrea∣dy justified by faith, the holy Ghost the Spirit of promise shedding abroad r the love of God in our hearts, sealeth us after wee have belee∣ved, Eph. 1. 13. How beit, the former degree of faith is also truely cal∣led speciall, both in respect of the speciall object which is Christ, and in regard of the speciall effect, which is the speciall apprehension or em∣bracing of Christ, not onely in the judgement by a lively assent, but al∣so in the heart that is the will and affections, by a desire to bee made

partaker of him and his merits, and by a setled will and resolution to acknowledge him to bee our Saviour, and to rely upon him alone for salvation. And in this sence that faith by which we are justified before God is a speciall faith. But if that onely be called speciall faith by which we are justified in our owne Consciences, that is, assured of our justifi∣cation, that assurance arising from the actuall application of the pro∣mise to our selves: then I say and avouch, that this speciall faith is not that by which we are justified before God. For we must have a justify∣ing faith, being the condition of the promise, before we can proceed to application, and first wee must bee justified before God, before wee can have any assurance thereof in our owne Consciences: when as there∣fore the Papists dispute against t•…•…is speciall faith, proving that by it we are not •…•…ustified before God, they plead besides the purpose. And yet, for all their proofes, it is truely called a justifying faith, because by it we are justified in the Court of our owne Conscience.

§. IX. The like is to be said of Fiducia or affiance which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against which the Papists hotly dispute: proving, that it is not of the essence of justifying faith: when notwithstanding divers of their owne Writers, as well as of ours, have expounded credere by fidere and fides by fiducia. But they should understand, that many of our Writers, by af∣fiance meane assurance, which is the plerophorie of faith: unproperly, I confesse, but that was their meaning▪ As for affiance, though it be not of the proper nature and essence of faith: yet it is an unseparable fruit of speciall faith, in so much that sometimes it seemeth to be implyed in the signification of beleeving in Christ: For hee that doth beleeve in Christ, doth first by a lively assent acknowledge him to bee the Saviour of all that truely beleeve in him: and secondly, so beleeving hee is per∣swaded that he is a Saviour to him; and thirdly, beleeving Christ to be his Saviour, doth therefore repose his affiance and trust in him for salvation. But howsoever so much sometimes is implyed in the phrase of beleeving in Christ, yet in the most ordinary and usuall acception of the Word in the Scriptures of the New Testament, no more is signi∣fied than the lively assent and acknowledging of Christ: yea, some∣times the phrase is used of those who did not so much as give a lively assent, or beleeved with their heart. Howsoever being convicted by the evidence of truth sealed by miracles, they assented to the truth, and acknowledged Christ to be the Messias. Such were those, Ioh. 2. 23. who are said to have beleeved on his name, when they saw the miracles which hee did: to whom notwithstanding our Saviour would give no credit because hee knew what was in them. Such a beleever was Sim•…•… Magus, who being convinced by the evidence of truth confirmed by miracles, assented in his judgement but beleeved not with his heart: for his heart was not right within him, Act. 8. 13. 21. And such a one was Iudas, Ioh. 6. 64. who, though he beleeved, as being a Disciple, yea an Apostle of Christ, yet beleeved not in deed and in truth.

§. X. But that the phrase is used ordinarily of those which received Christ by a true and lively assent, I could prove by multitude of testi∣monies,

divers whereof I have elsewhere mentioned. But I will con∣tent my selfe with two instances of the Samaritanes and of the Eunuch. Of the Samaritanes it is said, Iohn 4. 39. That many of them beleeved in Christ for the saying of the woman, who could beleeve no more, than she had told them; which at the most, was, that hee was Christ. And after, when they professed, that they beleeved because of his owne word; all that they beleeved was this, that he was indeed the Ch•…•…ist, the Saviour of the world, verse 41. 42. The Eunuch, s when Philip told him, that hee might bee baptized, if hee beleeved with his whole heart, maketh this profession of his faith; I beleeve that Iesus Christ is the Sonne of God.

§. XI. Now that affiance is not faith, I briefely shew thus. First, because it is a fruit and effect of faith. For by faith wee have affiance, Ephes. 3. 12. Faith therefore is the cause, affiance the effect▪ and the same thing cannot be both the cause and the effect. For whereas some deny this consequence, trusting to an unlike example; for say they, as naturall Philosophy is the science of naturall things, and yet by it wee attaine to the science of naturall things: so, though affiance be faith, and faith affiance; yet by faith wee attaine to affiance: I answere that there is an homonymie in the word science, which in the former part of the example signifieth the art or doctrine, which is a comprehen∣sion of precepts: in the latter, the habit of the knowledge of naturall things, which by the doctrine holpen with the gifts of nature, and confirmed by exercise, we attaine unto. Secondly, because faith is an habit of the minde; affiance, an affection of the heart: and so also dif∣fer in the subject. For faith, being a perswasion, is seated in the minde; though working upon the heart; affiance or trust being an affection, is seated in the heart, though proceeding from the perswasion of the minde. Thirdly, because they differ not onely in the Subject, but also in the Object. The Object of faith is verum, that which is true: the Object of affiance is bonum, that which is good. Yea, but (say some the Promise is good, and therefore the Object of •…•…aith is good. I answer, the th•…•…ng promised is good, and therefore I conceive affiance or hope; which two, in respect of the time to come, differ not. But be the thing promised never so good, yet I beleeve not the promise, unlesse I bee perswaded that it is true. Faith therefore layeth hold on the Promise, as being true; affiance or hope expect the thing promised, as being good. Those therefore who hold, that affiance, properly so called, is faith; or faith affiance, are not to bee defended. Those which by affi∣ance understand assurance, and say, that justifying faith is affiance, doe speake the truth, if they understand by faith, not that by which we are justified before God, but that by which we are justified, that is, assured of our justification in our own conscience. Concerning which there needs not to be any other controversie betweene us and the Papists, than this, whether there bee any such certaintie or assurance to be had. But that is a different question, not pertinent to the poynt in hand, which I have elsewhere t cleared. And so much of the nature of justifying faith.

CHAP. V. Of the Subject of justifying Faith.

§. I.

NOw I come to the Subject, that is, both the par∣ties, to whom it belongeth; and the part of the Soule wherein it is. As touching the parties in whom it is, the Papists hold. First, that it is com∣mon to the godly with the wicked. Secondly, that it is common to the Elect with the repro∣bate. The former is the same in substance with that, which I have already handled, whether true faith may be severed from charity and other graces: the negative part of which question, I have proved, and consequently of this, that justi∣fying faith is not common to the godly with the wicked. As touching the second, whether it bee common to the Elect with the Reprobate; Bellarmine a propoundeth the Romish tenet to be this, fidem & justiti∣am non esse propriam elector•…•…m, & semel habitam amitti posse: that faith and justice is not proper to the Elect, and that it being once had, it may be lost; which is the very question of perseverance, whereof I have writ∣ten a full treatise against Bellarmine, proving that true justifying faith is proper to the Elect, and that being once had it is never lost, either totally or finally.

§. II. Now as touching the part of the soule, wherein justifying faith is seated, Bellarmine and many other Papist•…•… hold, that it is seated in the understanding onely: and of us they report, that we hold it to be seated in the will onely: which they doe report against their owne knowledge; knowing that wee hold faith to bee a perswasion of the minde and an assent, and finding fault with Calvin, for defining faith to be a kinde of knowledge, as it is indeed that kind of knowledge which we have by report or relation from God, grounded upon the infallible authoritie of God the relator: and finally, not being ignorant, that we hold the proper object of faith to be the truth. But we hold, that it is seated both in the understanding and in the will: and my reason brie•…•…e∣ly is this, because it is a voluntary assent, and is so defined, not onely by some of the ancient Fathers, but also by the ancient Philosophers, who as Thcodore•…•… b reporteth doe define it to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a willing assent of the soule. Th•…•…refore, to beleeve is an act, both of the understanding, and of the will. Of the understanding, as it is an assent: of the will, as it is voluntary. Even as liberum •…•…rbitrium, as it is arbi∣trium, belongeth to the understanding; and as it is liberum, to the will: not that we seate it in two divers parts of the soule, but onely in the

mind, that is the reasonable or intellectuall part, though it worketh up∣on the affections also. For the better understanding whereof, wee are to know, that when the holy Ghost is pleased to worke the grace of faith in the soules of any of the elect, which ordinarily he doth c by the ministery of the Gospell, he openeth their hearts as he did the heart of Lydia d to assent to the Gospell: which he doth, first, by illuminating their understanding; and opening the eyes of their minde, that they may rightly conceive and judge of the doctrine of salvation: and se∣condly, by opening, as it were, the eares of the mind, and enclining the will to affect and embrace, what the understanding hath judged and approved to be true and good. The understanding therefore appro∣ving, and the Will (which is intellectus extensus, and ordinarily follow∣eth the judgement of the practick understanding) embracing the do∣ctrine of the Gospell, which promiseth salvation by Christ to all that beleeve: the mind, which containeth both these faculties, being thus opened by the holy Ghost, doth williugly assent to the doctrin•…•… of the Gospell concerning salvation by Christ. Faith therefore is a voluntary assent of the mind to the promise of the Gospell; unto which, the acts of both the faculties of the mind concurre; of the understanding, to judge, that the thing propounded to be beleeved, is true and good. I meane, that the promise is true, and the thing promised good: of the Will, to accept and to embrace that for true and good, which the un∣derstanding hath judged to be such. Out of both which ariseth the vo∣luntary assent of the minde, which wee call faith. This faith thus wrought by the holy Ghost, (the Spirit of regeneration) being lively and effectuall, worketh upon the heart and affections; which also being renewed by the holy Ghost, readily follow the willing assent of the minde, both to affect Christ, to desire to bee made partakers of him, to love him, and torest upon him for salvation: and also to dis-affect and to detest those things, which are repugnant to the Doctrine of the Gos∣pel; the chiefe whereof is Sinne.

§. III. Now that the act of the will doth concurre to faith, and that faith, which is an habit of the minde, is seated as well in the will as in the understanding, is a thing testified by the Fathers, and confessed by the Schoole-men and by the Moderne Doctors of the Romane Church. And first for the Fathers: e Clemens Alexandrinus, saith, that faith it the willing assent of the soule, and so Theodoret doth define it, f 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Ambrose, g Fides non necessitatis, sed voluntatis res est. Faith is a matter of will and not of necessity: therefore the Apostle saith, not that wee domineere over your faith, for dominion is cause of necessity: and againe, •…•… to beleeve, or not to beleeve, it is an act of the Will.

Augustine i Grace therfore preventeth or goeth before faith: other∣wise if faith prevent it, then also the will preven•…•…eth it, quia fides sine vo∣lu•…•…late •…•…on potest esse, because faith cannot be without Will.

Againe, k what is it to beleeve but to consent that the thing is true which is said? consensio autemutique volentis est, and consenting un∣doubtedly

is of him that is willing. Every l man when he willeth, belee∣veth; & cum credit, volens credit, and when he doth beleeve, hee doth willingly beleeve.

Voluntate m utique credimus, verily we beleeve with our will.

n Fides in credentium voluntate consistit, faith standeth in the will of the beleevers.

And writing upon Ioh. 6. 44. o What say we here brethren, if we be drawne unto Christ, then wee beleeve against our wills. No, saith hee▪ A man may enter into the Church, nolens, against his will, hee may come to the Altar nilling, hee may receive the Sacrament, nilling, credere non potest, nisi volens, hee cannot beleeve unlesse hee bee willing.

And lastly, p in the elect the will is prepared of the Lord, that there∣fore belongeth to faith, qu•…•… in voluntate est, which is in the will.

§. IV. Bonaventure: q it were not virtuovs to beleeve, if it were not voluntary ipsum velle credere est essentiale ipsi fidei, to beleeve willingly is essentiall to faith it selfe. Vnto the being of the vertue of faith, with the act of reason or understanding concurreth the act of the Will.

Faith r never should be a vertue, though it did enlighten the under∣standing never so much, if it did not also rectifie the will.

Thomas Aquinas s writing on Rom. 10. 10. Signanter autem dicit, corde creditur, id est, voluntate, he •…•…peaketh remarkeably, men beleeve with the hearr, that is, with the Will. For all other things which appertaine to the outward worship of God, 〈◊〉〈◊〉 potest, a man may doe them nilling: sed credere non potest nisi volens, but none can beleeve that is not willing: for the understanding of him that beleeveth is not determined to assent unto the truth by necessity of reason, as of him that hath science, but by the Will.

Againe, t Intellectus cred•…•…ntis determinatur ad unum, non per ratione•…•…, sed per voluntatem.

Credere u est actus intellectus assentientis veritati divinae ex imperio volunta∣tis à Deo motae per gratiam.

Credere est actus intellectus, secùndum quod movetur a voluntate ad assentiendum: procedit autem huj•…•…smodi actus à voluntate & ab intel∣lectu.

Actus x fidei dicitur consistere in credentium voluntate: in quantum ex im∣perio voluntatis▪ intellectus credibilibus assentit.

Gabriel Biel, y the act of faith is to beleeve, which is an act of the un∣derstanding, assenting to the truth, proceeding from the command of the will, qui•…•… nullus credit nisi volens, because no man beleeveth that is not willing▪ as Saint August•…•…e z teacheth.

§. V. Cardin all Contarenus a actus fidei quam vis sit elicitus ab intel∣lectu, est tamen imperatus à 〈◊〉〈◊〉.

Salmeron b Paul saith, men beleeve with the heart, to exclude fayning, with which many come to baptisme; and to shew, that faith which ju∣stifieth is commanded by the will: to note the difference of forced faith such as is in Devils, and was in those men, who beleeved in Christ, com∣pelled

by the miracles, but Christ c did not concredit himselfe to them, for such a faith doth not justifie. For as science is begotten by virtue of demonstrative reason: so faith is not demonstrated, but is undertaken by the virtue or power of the will captivating the understanding unto the obedience of Christ, who doth infuse it: wherefore Augustine tract. 26. in Ioan. other things saith hee a man may doe against his will, but none can beleeve, but he that is willing.

§. VI. Thus have I proved against Bellarmine, that to beleeve is an act of the will, as well as of the understanding; and that the seat of faith is neither the understanding alone, nor the will alone, but the mind which comprehendeth both. Howbeit, I cannot altogether subscribe to the judgement of the Schoole-men, and other learned men, whether Protestants or Papists, who teach, that the understanding is comman∣ded by the will to assent unto divine truthes and that it doth credere ex imperio voluntatis. For I doe not conceive, how the will, which is intel∣lectus extensus and followeth the judgement of the practike understan∣ding, in so much that it willeth nothing, but what the understanding approveth and judgeth to be willed; how it, I say, should command the understanding. Neither doth their reason satisfie; which is this: that the understanding of man, in matters pertaining to Science, is de∣termined to one thing by the evidence of the thing, or necessity of rea∣son, not by the Will: but the understanding of man in matters belon∣ging to faith, which sometimes surpasse the capacity of humane reason cannot be determined to any particular, either by the evidence of the thing, or by necessity of reason, both which are wanting in the objects of faith, which are things hoped for and things not seene. And there∣fore, say they, there can no assent bee given, unlesse the understanding be commanded by the will to assent. But I answere, as the ground of knowing things by Science is the evidence of the thing or necessity of reason: so the ground of beleeving things is the authority of God spea∣king in his word, which is infallible, and in certainty surpasseth the grounds of Science, and by it the understanding is determined to such particulars, as it conceiveth to be revealed of God. As therefore in things of science, which the understanding doth judge to bee evident, and of necessary truth, the will doth readily embrace them, following therin the judgment of the understanding: and so the mind which con∣taineth both faculties, doth willingly, and yet necessarily, assent therto, moved therunto by the evidence of necessary truth: so in matters of faith, which the understanding, though it comprehends them not, yet doth judge infallibly true, moved thereto by the authority of God re∣vealing those truthes; the Will, as I conceive, being captivated by the understanding, and submitting it selfe to the judgement thereof; the mind doth willingly, and yet necessarily assent to such truthes revealed by God, moved thereunto by the infallible authority of God speaking in his Word. Which in certainty of truth doth farre surmount all grounds of science: and doth captivate the understanding; and it the Will. Why therefore the assent to divine truthes which are grounded

upon a most certaine and in•…•…allible soundation, which perswadeth the understanding, should more proceed from the Will, than the assent to humane sciences, I cannot conceive, or why the Will should command the understanding in them, more than in matters of science.

CAP. VI. Of the object of justifying faith.

§. I.

SO much of the subject: now wee come to the object of justifying •…•…aith; where the question ought not to be made coneeming the object of faith at large, but of that object which is proper to faith, as it justifieth. For we doe freely con∣fes•…•…e, that the object of faith, is all and every truth revealed unto us by God: and that the word of God is objectum fidei adaquatum, the e∣ven object of •…•…aith (that is, we are bound to beleeve whatsoever is con∣tained in the word; but what is not contained in the word of God, we are not to beleeve it as a matter of •…•…aith.) And that therefore by the •…•…ame faith by which we are justified, we beleeve whatsoever is contai∣ned in the written word of God, whether expressely, or by necessary consequence. So that Bellarmine a might have saved a great deale of labour idlely spent in proving that, which we confesse, that by faith we beleeve the creation b, and all other truths revealed in the word: yea, we professe him to have no true justifying faith, who denieth credit to any thing, which hee findeth revealed by God. Howbeit the Papi•…•… extend this object, not onely to the Cano•…•…icall Scriptures, but also to those which we, according to all (almost) antiquitie•…•… call Apocryphall: and not onely to the written word, but also to their unwritten verities, as they call the traditions of the Church of Rome; that is, such do∣ctrines and ordinances, as that Church doth teach and observe, having no ground nor warrant in the Scriptures. The which notwithstanding whiles they doe not onely match, but also preferre them before the written word, doe evidently prove the Pope, who by their doctrine is above the Church, and the Church above the Scriptures, to bee Anti∣christ. But this is another controversie whereinto I may not now make an excu•…•…sion. Onely I desire the Reader to take notice of this marke a∣mong others of the Catholike Aposta•…•…ie of the Romane Church, which hath not onely departed from the ancient doctrine and rule of faith, which is the Scriptures; but also have set up a new rule, the last resolution of their faith being into the infallible judgement, and irre∣fragable

authority of the Bishop of Rome: and to this purpose let him consider these two testimonies of Saint B•…•…sil, c it is a manifest falling away from the faith, and conviction of pride, either to reject any of those things that are written, or to bring in any of those things that are not written.

The other d: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. All that is without the Scripture inspired of God, being not of faith is sinne.

§. II. But howsoever by that faith, which justifieth, wee beleeve all and every truth revealed by God; yet the proper and formall Object of justifying faith, quat•…•…nus justificat, and by beleeving whereof it doth justifie, is not every truth, but that onely, which 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is called the Truth, that is Christ with all his merits, Ioh. 14. 6. or the Doctrine of Salvation by Christ, or the Promises of the Gospell concerning justifi∣cation and salvation by Christ, which often times in the Scripture is called the Truth, as Ioh. 1. 17. & 5. 33. & 8. 31, 32. and as some thinke, Ioh. 8. 44. and by Christ•…•… owne Exposition, Ioh. 17. 17. so Ioh. 18. 37. Rom. 2. 8. •…•…al. 3. 1. & 5. 7. Eph. 4. 21. 2 Thess. 2. 10, 12. 1 Tim. 2. 4. & 4. 3. 2 Tim. 2. 18. cum 1 Tim. 1. 19. 2 Tim. 3. 8. Heb. 10. 26, 1 Pet. 1. 22. 1 Ioh. 2. 21. 2 Iob. 1. 2. Sometimes, the word of Truth, or of the truth, Eph. 1. 13. 2 Tim. 2. 15. Iam. 1. 18. sometimes the truth of the Gospell, Gal. 2. 5. 14. or the word of the truth of the Gospell, Col. 1. 5. The 〈◊〉〈◊〉 whereof is Christ crucified, 1 Cor. 1. 23. & 2. 2. For this cause justifying faith is called oftentimes the faith of Christ, because he is the proper Object thereof, as Rom. 3. 22, 26. Gal. 2. 16. 20. & 3. 22. Phil. 3. 9. and faith in Christ, as Act. 20. 21. & 24. 24. & 26. 18. Gal. 3. 26. Faith in the blood of Christ, Rom. 3. 25. that faith which is in Christ Iesus, 2 Ti•…•…. 3. 15. sometimes the faith of the Gospell, Phil. 1. 27. and which is all one, the faith of the truth, 2 Thess. 2. 13. Thus therfore I reason:

That, to the beli•…•…e whereof alone and not of other things, remis∣sion of sinnes, justification and salvation is promised, that, I say is the proper object of justifying faith.

But to the beliefe in Christ, or in the Doctrine and promises of the Gospell, concerning salvation by Christ, remission of sins, justification and salvation is promised, and not to the beliefe of other things:

Therefore that is the proper object of justifying faith.

That the Promise is made to beliefe in Christ, and in the Gospell, the Scriptures every wh•…•…re •…•…each, as Ioh. 3. 15, 16. 18. 36. & 8. 24. & 11. 25, 26. & •…•…2. 46. & 20. 31. Act. 10. 43. & 13. 38, 39. & 16, 31. & 26. 18. Rom. 10. 9, 11. &c. But not to the beliefe of other things is the promise made, as of the Law, or of the story of the Bible, or of predi∣ctions, excepting those stories and prophe•…•…ies which concerne Christ. For howsoever a man cannot have a justifying faith, who denieth credit to any of those other things which he findeth to be revealed by God; yet not by beleeving of them, but by beleeving in Christ, •…•…hee is justified.

§. III. But here it may be objected, that the faith, whereby Abra∣ham was justified, had no relation to the promise of salvation by Christ, but to the promises of God concerning his seed. Whereunto I answere, First, that Abraham and all the rest of the faithfull before Christ, belee∣ved in the promised seed, which was the Messias to come, and by that faith, as the Papists themselves confesse, were justifyed. Secondly, the promises, which concerned his seed, were either the same with the pro∣mise of the Gospell, or it was implyed in them. The maine promise was, that in Abraham, that is, in his seed, all Nations, that is, the faithfull in all Nations, should be blessed. For Abraham did not conceive, that in himselfe all Nations should be blessed, as if himselfe should be the foun∣dation of Happinesse unto All, but in his seed. And so the Lord him∣selfe explaneth in Gen. 22. 18. and in thy seed, that is, in Christ, all the nations of the Earth shall be blessed. And so Zacharie Luk. 1. 68. 69, 73. and Peter, Act. 3. 25. This promise made to Abraham is the very same with the promise of the Gospell. For, as the Apostle saith, the Scripture foreseeing, that God would justifie the Heathen through faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 preached, before, the Gospell to Abraham, saying, in thee (that is, in thy seed) shall all nations be blessed. Which promise, as it had beene formerly made to our first parents e concer∣ning the promised seed, so was it after renewed to Isaac, Gen. 26. 4. and to Iacob, Gen. 28. 14. and, in effect, to David f, whose sonne according to the flesh Messias was to be: who is therefore called the sonne of Da∣vid, and the branch of David. In this promised seed Abraham and all other the faithfull beleeved, and by beleeving in Him were justi∣fied.

§. IV. The other promises concerning his seed are two. The for∣mer, concerning the multiplication of his seed; that hee should bee Father of a multitude of Nations, namely in Christ; and that hee would be a God to him and his seed, hee doth not say to seeds, as of many, but as of one, and to thy seed, which is Christ, Gal. 3. 16. that is Christ mysticall, 1 Cor. 12. 12. containing the multitude of the faith∣full in all Nations, both Iewes and Gentiles. This promise therefore implyeth the former, that in Christ the promised seed Abraham him∣selfe and his seed, that is, the faithfull of all nations, should be blessed, and in confirmation of this promise he was called Abraham, because he was to be a Father of many nations, that is, of the faithfull of all na∣tions, for none but they are accounted Abrahams seed, Rom. 9. 7, 8. Gal. 3. 7. 29. and for the same cause hee received the Sacrament of Cir∣cumcision, as a seale of that righteousnesse which is by faith, Rom. 4. 11. And that in this promise of the multiplication of his seed, the promise of the Gospell was included, appeareth, because his faith in this promise was imputed to him for righteousnesse, not for the the approbation or justifying of that act; as it happened in the zealous act of Phineas, Psal. 106. 30. but for the justification of his person, which could not be justi∣fied, but by faith in Christ. Which the Papists themselves cannot de∣nie. The chiefe thing which Abraham apprehended in the promise con∣cerning

his seed was, that although he were an hundred yeere old, and Sarah past child-bearing, yet he should have seed by her, and in that seed himselfe, and all the faithfull of all Nations should be blessed.

§. V. The latter is, that they should possesse the land of promise, by which, as by a type, was signified the heavenly Canaan; under which, to all the faithfull was promised the Kingdome of heaven, which was the Countrey, which they, professing themselves Pilgrimes, did seeke, Heb. 11. 13, 14, 15, 16. and into which eternall rest Iesus was to bring them who bele•…•…ve; even as Ioshua the type of Christ, who also is called g Iesus, brought the Israelites, after their peregrinations, into that land of rest. So that in the latter Promises concerning his seed, and the land of promise, the former was implyed concerning the promised seed and blessednesse by him, as the principall object of Abrahams faith, for which chiefly hee did so much affect and desire seed. Insomuch that when the Lord had promised him to bee his buckler and his exceeding great reward, Abraham replied, Lord God what wilt thou give mee seeing I goe childlesse. As Abraham therefore who rejoyced h to see our Saviour Christs day; and as he, and the rest of the faithfull having not received the promises concerning the promised seed; but having seene them a farre off, were perswaded of them, that is, beleeved them, and i embraced them, were justified by faith in Christ, the promised seed; so are we, and by nothing else.

And further, we are to note, that before those words recorded, Gen. 15. 6. Abraham had by faith embraced the maine promise of the Go∣spell, Gen. 12. 3. in thee, that is, in thy seed shall all the families of the earth be blessed: and by that faith was justified, by which also he obey∣ed God, k leaving his owne countrey, and, by the same faith, sojourning in the land of promise as a Pilgrime, sought a better countrey, that is, an heavenly. Therefore as S. Iames saith, when Abraham in his great triall had approved himselfe to be a faithfull man; that then the Scripture was fulfilled, which saith▪ Abraham beleeved God, and it was imputed to him for righteousnesse: Not that then Abraham first beleeved, but that then by that notable fruit of faith, hee approved the truth of his faith, and manifested the truth of that oracle, which then by good proofe was verified of him: So, by the like reason, may that place, Gen. 15. 6. be understood, that Abraham beleeved in the Lord, and it was counted to him for righteousnesse. Not, that then Abraham, either first beleeved, or was then first justified, for hee had beleeved the grand pro∣mise of the Gospell before, and by it was justified; and before this time had brought forth excellent fruits of faith, Gen. Chap. 12, 13, 14. but that by this new act of beleeving the Promises renewed (which the Apostle amplifieth Rom. 4. 18.) the truth of his faith was manifested. And thus Bellarmine m himselfe expoundeth those words, Gen. 15. 6. af∣firming, that as S. Iames applieth them to that act, •…•…en. 22. so they may be applied to all notable acts of the faith of Abraham.

Againe, justification or imputation of righteousnesse is actus conti∣n•…•…us, which is not to be restrained to the instant of our first conversion

and justification, but continued to them that beleeve. And therefore, so long as they have faith, God imputeth righteousnesse unto them.

§. VI. But for the better clearing of this point, we are to take no∣tice, that Christ and his benefits, or the doctrine of salvation by Christ are the proper object of justifying faith, in two respects, both as it justi∣fi•…•…th befo•…•…e God and as in the Court of our owne Conscience. Before God, when by a lively and effectuall assent or beleefe, as hath beene said wee receive and embrace Christ our Saviour with all his merits, or, which is all one, the promises of the Gospell concerning justification and salvation by him. Such was the faith of Saint Peter, Math. 16. 16. and of the rest of the Apostles, Ioh. 6. 69. Of Nathaniel, Ioh. 1. 49. Of Martha, Ioh. 11. 27. Of the Samaritanes, Ioh. 4. 42. Of the Eunuch Act. 8. 37. With which whosoever are endued, are borne of God, 1 Ioh. 5. 1. they dwell in God, and God in them. 1 Ioh. 4. 14. 15. they over∣come the world, 1 Ioh. 5. 5. and unto them blessednesse, Mat. 16. 17. Ioh. 20. 29. justification, Rom. 10. 9. 10. and salvation is promised, Ioh. 20. 31. Act. 16. 31. In the Court of our owne Conscience it doth justifie, when wee finding, that wee have the former degree, which is the condition of the promise, doe soundly apply the promise to our selves. For hee who knoweth, that hee hath the condition; not onely may, but must apply the promise of the Gospell to himselfe, otherwise he maketh God a lyar, 1 Ioh. 5. 10. This application, as hath been •…•…aid is made by a practicall syllogisme, the proposition whereof or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is this: whosoever doth truely beleeve in Christ hee shall be saved: the assumption or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but I, saith the faithfull man, do beleeve in Christ: the conclusion or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: therefore I shall be saved. This conclusion is the voice of speciall faith. Such was the fa•…•…th of Iob chap. 19. 25. Of David, Psal. 103, 3. Of Thomas, Ioh. 20. 28. Of Saint Paul, Gal. 2. 20. and of all the faithfull in the Scriptures: who in many places have ap∣plyed, and, as it were, appropriated to themselves the mercies of God in Christ. And such is and ought to be the faith of all that truely beleeve. For the generall alwaies includeth the particular. If therefore thou doest truely beleeve, that Iesus is the Saviour of all that truely beleeve in him, thou art then bound to beleeve that he is thy Saviour. Of this point, I have treated elsewhere,n and have answered the objections, so many as I thought worth the answearing.

§. VII. Now I come to Bellarmines dispute concerning the object of faith, wherein hee endevoureth to prove and to maintaine three things: First, that the object of faith is not Gods speciall favour in Christ, but whatsoever God hath reve•…•…led. Secondly, that men may be justified without speciall faith. Thirdly, that men are not justified by speciall faith. As touching the first, wee doe freely confesse, that by the justifying faith we doe beleeve, whatsoever wee understand to bee re∣vealed by God. And further we professe, that by the virtue of justifying faith all articles of Christian Religion become, after a sort, the objects of speciall faith. For as he who hath the Philosophers stone is said by virtue thereof to turne other metals into Gold: so it may more truely

be said of him who is indued with that faith, whereby we are justified before God, that he may and ought to make all the Articles of the ca∣tholike or dogmaticall faith, the precious objects of speciall faith by applying them to his owne good and comfort, which being a matter of singular use and comfort, I will a little insist upon it. Doest thou then beleeve by a true and a lively assent, as hath been said, that Iesus the Sonne of the Blessed Virgin is the erernall Sonne of God, and the Saviour of all those that truely beleeve in him? Thou art then bound to beleeve, that hee is thy Saviour. Doest thou beleeve that Christ is thy Saviour? then must thou beleeve that God the Father is thy gra∣cious and mercifull Father in Christ: that he is all sufficient to bestow upon thee all good things; that hee is omnipotent to protect and de∣fend thee from all evill riding upon the heavensn for thy helpe; and so of the other attributes; that hee is eternall to Crowne thee with ever∣lasting happinesse, that he is immutable in his love towards thee; that hee is omniscient and therefore knoweth thy wants; omnipresent, that thou maist powre thy requests into his bosome; true and faithfull to performe all his promises to thee; just, to forgive thee thy sinnes, when thou doest confesse them, and to justifie thee, seeing Christ hath satis∣fied his justice for thee; good gracious and mercifull unto thee; that hee hath loved thee in Christ with an everlasting love, and in him hath adopted thee to bee his Sonne; and if a Sonne, then also an Heire of God, and coheire with Christ: that hee hath created thee for his owne glory, whereunto he hath subordinated thy salvation; that he watcheth over thee by his fatherly providence for thy good, causing all things, whether good or bad, to cooperate for thy good; that he will bestow upon thee all good things, as shall bee expedient for thee: that the corrections, which befall thee, are fatherly chastisements proceeding from his love; that out of veryo faithfulnesse he hath caused thee to be afflicted; that he tryeth and proveth thee to do thee goodp in the end that Christ our Saviour in whom thou doest beleeve, is both God and man: Man, that hee might both obey and suffer for thee: God, that his obedience and sufferings might bee most perfectly and allsufficiently satisfactory and meritorious for thee that he was conceived and sancti∣fied by the holy Ghost, that he might sanctifie thee, that he was incar∣nate 〈◊〉〈◊〉 redeeme thee, that he suffered for thee that thou mightest bee freed from all punishment properly so called; that he was crucified for thee, that hee might deliver thee from the Curse, that hee dyed for thy sinnes, and was buried that thy sinnes might be buried in oblivion, that he descended into hel to overcome death and the gates of hell for thee; that he arose againe for thy justification, that he ascended into heaven to prepare an eternall mansion •…•…or thee, that he sitteth at the right hand of his Pather, both as a Priest to make in•…•…ercession for thee, and as a King to su•…•…due all the enemies of thy salvation, and by his power through faith to keepe thee safe unto eternall life, that he will come againe unto judgement for thy full redemption, to marry thee unto himselfe, and put thee into the possession of that Kingdome which hee

hath purchased for thee. Thou art also to beleeve in the Holy Ghost, as thy Comforter and Sanctifier: thou art to beleeve that of the Vni∣verfall Church, which is the company of all the Elect; thou art a mem∣ber elected of God in Christ, that thou hast a share in the Communi∣on of Saints, that by Christ thou hast remission of sinnes, that as when thou diest, thou diest in the Lord, so in him thou shalt arise againe to glory, and be made partaker of Eternall life.

§. VIII. Whereas therfore this question is usually made, whether every man be bound to beleeve that he is elected, that he hath remissiō of sins, and that he shall be saved, and so all the particulars before mentioned, that God the Father is his Father, &c. I answere, that not every man is bound so to beleeve, for then the greater part of men should bee bound to beleeve untruthes. But this I say, that every man is bound upon paine of damnation to beleeve in Christ according to the first degree of faith (for he that beleeveth not shall be condemned) that is, by a true and lively beliefe or assent to beleeve, that Iesus is the Saviour of all that truely beleeve in him; and having this faith, thou art bound to beleeve, that he is thy Saviour, that hee died for thy sinnes, and rose againe for thy justification, &c. that in Christ thou art elected, that by him thou hast remission of sinnes, and that through him thou shalt be saved. But untill thou hast that faith (which is the condition of the pro∣mise) thou maiest not apply, and by application beleeve any of these things, unlesse thou wilt beguile thy selfe. And thus much may suf∣fice for the first point.

§. IX. For the second: where Bellarmine proveth that a man may be justified without speciall faith; it is true in respect of our justifi∣cation before God. But they which hold that wee cannot be justified without speciall faith, speake of justification in the Court of Consci∣ence; which none can attaine unto, unlesse first they apply the promi∣ses of the Gospell to themselves. Which to doe, the Papists hold to be carnall presumption. Thou maist professe thy selfe to beleeve that Christ is the Saviour of the world; but if thou bee a Papist, thou maist not beleeve that hee is thy Saviour, that is to say, that thou shalt be saved by him. Thou maist say, he is thy Saviour, as the Papists held him to be Saviour of all, as well of those that shall perish, as of them that shall be saved: but if thou shalt not be saved by him, then is hee not indeed and in truth thy Saviour. Thou maist have a kinde of hope, that thou shalt be saved, but thou mayst not beleeve it. But that hope will prove a slope, which is not grounded upon faith. Faith being the foundation of hope, and the substance of things hoped for. Neither canst thou truely hope for the performance of a promise to thee, un∣lesse first by faith thou art perswaded, that it doth belong to thee. Thou maist, nay thou must be perswaded that it belongeth to thee, if thou hast the condition of the promise, which is to beleeve in Christ: for in re∣spect of them that have that condition, the promises of the Gospell are universally to be understood, and as excluding none that beleeve. Doft thou therefore truely beleeve in Christ, by a true and a lively assent re∣ceiving

and embracing him as the Saviour? Then maist thou apply the promises of the Gospell to thy selfe, and by application attaine to some assurance of thy justification and salvation. Yea but, saith the Papist, a man cannot be assured by the certainety of faith that he shall be saved, for many who have thought themselves sure, have beene de∣ceived. But fidei falsum subesse non potest. I answere, that as there is a knowledge of principles in themselves manifest, and of conclusions, which are made manifest by discourse, though not absolutely true as principles, but with presupposall of the premisses, they are so true, that it is impossible the conclusion should bee false, where the premisses are true: so there is a faith of principles contained in Gods Word, which is the dogmaticall or catholike faith, which are absolutely true; and there is a faith of conclusions, by necessary consequence deducted from those principles, by application of the generall to the particular: which though they be not absolutely true▪ yet they are necessarily true; nei∣ther can they possibly be false, the premisses being true, and of such conclusions is the speciall faith. And so much of the second.

§. X. Now for the third, where Bellarmine disputeth, that we are not justified by speciall faith, it is true in respect of justification before God: but it is false in respect of justification in the Court of Conscience, without which no man can boldly say that he is justified before God. Of which justification in the Court of •…•…onscience, they must bee under∣stood to speake, who unto justification •…•…equire speciall faith▪ by which they are not properly justified and before God▪ but assured thereof in their owne Conscience. And no doubt but this is a thing most worthy to be urged and beat upon: as being that thing which above all other things in this world is to be desired and laboured for according to the •…•…xhortation of the Apostle Peterr Give diligence to make your cal∣ling and election sure▪ But this speciall faith the Papists above all things derid•…•… and detes•…•…▪ •…•…thereby discovering themselves to bee▪ as I have elsewhere shewed, voide of all truth and power of Religion. It be∣ing, as I have said and proved, a thing most profitable, most comforta∣ble, most necessary: without which no Christian can have any true p•…•…ce or sound comfor•…•…, or oug•…•… to have contentment in his present estate, untill •…•…e have •…•…tained unto it in some measure. And when hee 〈◊〉〈◊〉 attained to some measure, he must endevour more and mo•…•…e to in∣crease it. But hereof I have treated in another places, wher•…•…unto I re∣ferre the Christian Reader.

CAP. VII. Of the acts or effects of faith: and first, whether faith doth justifie, or on∣ly dispose to justification. Secondly, whether it doth justifie formally.

§. I.

THe next controversie is concerning that act or ef∣fect of justifying faith, in respect whereof it is cal∣led justifying faith. Of this there are three Que∣stions, the first, whether Faith doth indeed justi∣fie, or onely dispose a man to justification. Se∣condly, whether it justifie formally, as part of in∣herent righteousnesse; or instrumentally, as the hand to receive Christ, who is our righteous•…•…esse. Thirdly, whether it justifie alone. The assertions of the Papists in the two former questions doe not seeme to •…•…ang well together. For if faith goe before justification disposing a man thereto, how doth it justifie formally, as part of that righteousnesse whereby a man is, as they speake, formally just. And if no dispositions b•…•…e required to justification, to what purpose doe they tell us, that a man must be disposed and prepa∣red by faith and other virtues. For howsoever in their speculations they require preparative dispositions to justification; yet in their pra∣ctise they seeme to require 〈◊〉〈◊〉. For their justification which is in fact and in deed, is restrained to their Sacraments, as, namely, to Bap∣•…•…. And their Sacraments justifie ex 〈◊〉〈◊〉 〈◊〉〈◊〉, and therefore without necessity of any foregoing dispositions. For if any virtuous or good disposition were required, then should their Sacraments ju∣stifie, not ex 〈◊〉〈◊〉 〈◊〉〈◊〉, but ex 〈◊〉〈◊〉 〈◊〉〈◊〉. Onely they require, that he who is by the Sacrament to be justified, doe not 〈◊〉〈◊〉 〈◊〉〈◊〉 •…•…∣lis 〈◊〉〈◊〉, that is, interpose the obstacls of some mortall sinne. And what be these dispositions which must goe before justification?

§. II. Forsooth, there are seven, which according to the decree a of the Councell of Trent, Bellarmine reckoneth, De justif. lib. 1. ca. 13. to prove, that faith doth not justifie alone, because the other sixe also doe dispose men thereunto. The seven are, faith, feare, hope, love, peniten∣cie, a purpose and desire to receive the Sacrament, a purpose of amend∣ment of life. All which doe but prepare and dispose a man. But it is the Sacrament, as, namely, of Baptismeb, that doth actually justifie, and without which no man is justified. But I would gladly know, whether these seven preparatives, be fruits of grace, or works of nature. Not of grace, for, as they teach, no man hath grace before Iustification: What

then? they are the fruits of nature holpen, I wot not, by what grace: which if it were true would not onely prove the maine assertion of the Pelagians, Gratiam secundùm merita dari, or as in other words it is ex∣pressed in the Councell of c Trent, Secundùm propriam cajusque disposi∣tionem & operationem. For though, according to their doctrine, these preparations are not merits of condignity, as they say, yet they bee of congruity: but also disprove the doctrine of the Apostle, that we are justified freely by his grace. But this seemeth to me absurd, that men should have one justifying faith, and so one hope and one love, &c. go∣ing before justification, and another infused in our justification: and that by the one justifying faith going before, we should be prepared to justification; and by the other infused in our justification we should in part be formally justified. But this is certaine, that, that faith, which in order of time goeth before justification, is no true justifying faith. For that which goeth before justification, goeth also before regeneration, and what goeth before regeneration, is of nature and not of Grace. But faith in order of time goeth not before justification, though in order of nature it doth; for so soone as a man beleeveth he is justified, as Hie∣rome saithd, Talis est ille qui in Christum credidit, die qua credidit, qualis ille qui universam legem implevit. Such a one is hee that beleeveth in Christ, the very day that hee beleeveth, as hee that hath fulfilled the whole Law; nor in order of nature before regeneration; for in our re∣generation it is wrought. As therefore no man hath faith who is not regenerated, so no man hath faith who is not thereby justified. The Scripture is plaine, that in Christ whosoever beleeveth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is justifi∣ed, Act. 13. 39. He that beleeveth in Christ is passed from death to life, Ioh. 5. 24. & 6. 54. which passage from death to life is justification; whereby, as themselves e teach, a man is translated from the state of death and damnation, into a state of Grace and Salvation. Faith there∣fore actually justifieth, and not disposeth onely to justification.

§. III. The other question is, whether faith doth justifie formally, as they speake, as being a part of inherent righteousnesse; or instru∣mentally only, as the hand to receive Christ, who is our righteousnesse. The Romane Catholikes hold •…•…he former; the true Catholikes, the lat∣ter. But the former I have sufficiently disproved before, and proved the latter. For if we be not justified by any grace or righteousnesse inhe∣rent in our selves, or performed by our selves, which I have before f by many undeniable arguments demonstrated: then it followeth necessa∣rily, that we are not justified by faith, as it is a gift or grace, an act, or habit, or quality inherent in us, or performed by us. And if we be justi∣fied by the righteousnesse of Christ onely, which being out of us in him is imputed to those who receive it by faith, which also before g I in∣vincibly proved: then also it followeth by necessary consequence, that wee are justified by faith, onely as it is the instrument or hand to appre∣hend or receive Christ, who is our righteousnesse. Wherefore where faith is said to justifie, or to bee imputed to righteousnesse, it must of necessity be understood relatively, and in respect of the object, to which

purpose, both justification, and all other benefits, which we receive by Christ, are attributed to faith, as I have shewedh before. Not that faith it selfe worketh these things, but because by it wee receive Christ, and with him all his merits and benefits. And for the same cause the faith of all the faithfull, though unequall in degrees, in some greater, in some lesse, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a-like precious in the righteousnesse of God, and our Saviour Iesus Christ, 2 Pet. 1. 1. which is an evidence, that faith doth not justifie in respect of its owne dignity or worthinesse, but in respect of the object, which it doth receive; which being the most per∣fect righteousnesse of Christ, unto which nothing can be added, is one and the same to all that receive it. Of this see more, lib. 1. cap. 2. §. 10.

§. IV. Here now the Papists, because wee deny faith to justifie in respect of its owne worthinesse and merit, take occasion to inveighi against us, as if we made it Titulum sine re, and as it were a matter of nothing. Which is a malicious, and yet but a frivolous cavill. For first in respect of justification; we acknowledge it to bee the onely instru∣ment or hand to receive Christ, to be the condition of the Covenant of Grace, to which the Promises of remission of sinnes and of Salva∣tion are made, without which the promises of the Gospell doe not ap∣pertaine unto us, and without which our blessed Saviour doth not save us. Secondly, in respect of Sanctification, wee attribute all that and more, which the Papists ascribe unto it in respect of their imaginary justification. That it is the beginning, the foundation, and root of all inherent righteousnesse; the mother of all other sanctifying Graces, which purifieth the heart, and worketh by love, without which it is im∣possible to please God, without which, whatsoever is done, is sinne.

§. V. But howsoever here the Papists would seeme to plead for faith, yet the truth is, that, as they have abolished the benefit of justification, as it is taught in the holy Scriptures, so with it, they have taken away the justifying faith. For though they retaine the name, yet in their doctrine there is no such thing. For first, to faith they doe not ascribe the pow∣er to justifie, but only to be a disposition, one among seven, even such a one as servile feare is, of a man unto inherent righteousnesse, or to the grace of Sanctification, it selfe being not as yet a justifying or sanctify∣ing grace. Secondly, that faith, being infused, becommeth the begin∣ning, and a part of formall inherent righteousnesse. But so small a part they assigne unto it, that they say, that the habit of formall righteous∣nesse differeth not from the habit of charity: so that in justification it hath no use at all, and in sanctification charity is all in all: which is a manifest evidence, that the Church of Rome is fallen away from the ancient doctrine of the faith. For both Scriptures and Fathers every where ascribe justification to faith, and not to Charitie: to faith, and not to workes: but the Papists ascribe the first justification to charitie, which they make to be the onely formall cause of justification, which, as themselves teach, is but one; and the second justification they assigne to workes.

CHAP. VIII. Whether we be justified by Faith alone: The state of the Con∣troversie, and some reasons on our part.

§. I.

NOw I come to the third question, which is the principall concerning faith, whether we be justi∣fied by faith alone, as wee with all antiquity doe hold: or not by faith alone, but also by other habits of grace, as charitie, and the rest, and by the workes of grace, which the Papists hold to concur in us to the act of justification, as the cau∣ses thereof. Where first, we are to explaine our assertion; and afterwards, both to prove, and to maintaine it. And great reason there is, that wee should explaine it, because the Papists most wickedly, against their owne knowledge, calumniate our doctrine in this point. I will therefore explaine all the three termes, Fides, justi∣ficat, sola, Faith, doth justifie, alone: for by Faith wee doe not under∣stand, as I have shewed before, neither the profession of faith, or faith onely professed, which S. Iames doth deny to justifie: nor that faith which is a bare assent, which is the faith of Papists, and is common to them with the Divels, and with other hypocrites and wicked men; for such a faith we deny to justifie, either alone, or at all: but a true, lively, and effectuall beleefe in Christ, being a speciall apprehension or recei∣ving and embracing of Christ, and of the promises of the Gospell, joyned with application, or at least with a true desire, will and ende∣vour thereof. The which faith also wee deny to be true, if in some mea∣sure, it doe not purifie the heart, if it doe not worke by love, if it cannot be demonstrated by good workes.

§. II. Now for the word justifie: shall I need to tell you, that by justifying we doe not meane sanctifying? And yet such is the blinded malice of the papists, as that because they wickedly confound justifica∣tion and sanctification, which we carefully, according to the Scriptures, distinguish: they beare the world in hand, that our assertion is this in effect, that faith alone doth sanctifie, and that nothing concurreth to sanctification, but faith onely: and consequently, that wee teach the people, so they can perswade themselves, that they have faith, they need not take care either for other graces or for a godly life. But howsoe∣ver we hold, that faith doth justifie alone, yet wee doe not hold that it doth sanctifie alone: but that our sanctification is partly habituall, un∣to which, with faith, concurre the habits of other sanctifying graces, as

hope, charity, &c. and partly actuall, which is our new obedience in the practice of good workes.

§. III. But the word sela alone doth most displease the Papists, who will needs part stakes with Christ in their justification. This therefore is to be explaned. And first, when we say, that faith alone doth justifie, we doe not meane fidem solitariam that faith which is alone, neither doe we in construction joyne sola with fides the subject, but with justificat the predicate: meaning, that true faith, though it bee not alone, yet it doth justifie alone. Even as the eye, though in respect of being, it is not alone, or if it be, it is not a true and a living, but a dead eie which seeth neither alone nor at all: yet in respect of seeing, unto which no other member doth concurre with it, it being the onely instrument of that faculty, it is truely said to see alone: so faith, though in respect of the being there∣of it is not alone, or if it bee, it is not a true and lively but a counterfeit and dead faith: yet in respect of justifying, unto which act no other grace doth concurre with it, it being the onely instrument of appre∣hending and receiving Christ, it is truely said to justifie alone: where∣fore as the brazen Serpent, which was a figure of Christ, was life up and set on high in the wildernesse, that whosoever was bitten by the fiery serpents, might, by looking onely upon it, be cured. And although their eye could not properly bee said to cure them; yet because it was the onely instrument to apprehend that object, which God had ordained, as the onely remedy to salve them; it is truely said, that by onely looking upon that object they were cured. Even so our Saviour Christ was lifted up upon the Crosse (it is his owne similitude, Ioh. 3. 14, 15.) that whosoever being stung by the old serpent doth but looke upon him with the eye of faith (Ioh. 6. 40.) may be justified and saved, for al∣though this eye of the of the soule, which is faith, cannot be said proper∣ly to justifie them who are sinners: yet because it is •…•…he onely instru∣ment to apprehend that object, which God hath ordained as the onely remedy and propitiation for our sinne, it is truely said, that by belee∣ving onely in Christ we are Iustified.

§. IV, Secondly, whereas faith it selfe doth not justifie properly, but the object which it doth apprehend, which is Christ and his righ∣teousnesse, our meaning therefore when wee say that faith alone doth justifie, can be no other but this, that the righteousnesse of Christ alone, which is onely apprehended by faith, doth justifie us. And forasmuch as this is a necessary disjunction, that wee are justified either by that righteousnesse which is inherent in our selves, or by that which is out of us in Christ (for by some righteousnesse wee are justified, and a third cannot be named:) it followeth therefore necessarily, that if we be not justified by inherent righteousnesse, then by Christs righteousnesse alone: because a third righteousnesse, by which we should bee justified, cannot be named.

§. V. Thirdly, where wee say, that Christs righteousnesse alone, which is apprehended by faith alone, doth justifie, wee doe not meane absolutely that nothing else doth justifie, but nothing in that kind viz.

that the righteousnesse of Christ is the only matter of our justification; and faith the onely instrument on our part, by which wee are justified. For otherwise, as hath before beene shewed, wee confesse that many things else doe justifie, viz. God, as the Author and principall efficient of our justification, who imputethunto us the righteousnesse of his Son. The holy Ghost also doth justifie us by working in us the grace of faith hy which he applyeth Christs righteousnesse unto us. The Ministers also doe justifie, as the instruments of the holy Ghost, both by the mi∣nistry of the Gospell, by which faith is begotten in us, and of the Sa∣craments, whereby the promises of the Gospell are sealed unto us. And lastly, good workes doe justifie, as the signes and evidences, whereby our faith and justification is manifested. But as the matter, nothing doth justifie but Christs righteousnesse, and as the instrument on our part nothing but faith. And in this sense wee doe constantly affirme, that by Christs righteousnesse alone, apprehended by faith alone, wee are justified.

§. VI. For the demonstration of our assertion, I shall not need to bring many new proofes, seeing that all those arguments, which before I have produced, but especially those which concerne the matter and forme of justification doe invincibly prove that wee are justified by the righteousnes of Christ alone, being apprehended by faith alone, and im∣puted to them that beleeve. For if we be justified by the imputed righ∣teousnesse of Christ alone, and if in us there bee nothing which recei∣veth or maketh us partakers of Christs righteousnesse, but faith onely: then there is nothing in us, by which we are justified, but onely faith. But because the Papists object heresie and novelty against us in this point; I will, besides some few places of Scripture, and some other rea∣sons, briefly propounded, produce the testimonies of the Fathers, and others, who have in all ages lived in the Church before these times.

§. VII. First, therefore, Rom. 3. 24. the word gratis freely, being an exclusive particle, doth import, that we are justified by the grace of God and merits of Christ through faith without righteousnesse in us; and therefore by faith alone.

Secondly, Gal. 2. 16. We know that by the workes of the Law (that is, the righteousnesse and obedience prescribed in the Law, in which all inherent righteousnesse is fully and perfectly described) a man is not iustified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 no otherwise but by faith, non nisi per fidem, as Bi∣shop Iustinian,a or by faith onely, as Henry Steven, who well understood the Greek, translateth it, sed tantùm per fidem.

Thirdly, Rom. 4. 5. the exclusive is implyed. To him that worketh nor, but hath beleeved, that is, hath onely beleeved in him who justifieth sin∣ners, his faith is imputed unto righteousnesse, and so the Syriack Para∣phrast readeth; but hath onely beleeved.

Fourthly. Mar. 5. 36. Luk. 8. 50. Onely beleeve.

To this Bellarmineb answeareth, That Christ speaketh of the miracu∣lous raising of a dead body, and not of the justification of a sinner, for, as for the obtaining of a miraculous cure, he confesseth, that faith doth

suffice alone. Thus Bellarmine in that place, to serve his present tume. But in the seventeenthc Chapter of the same booke, where hee would prove, that faith doth justifie, not relatively in respect of the Object, but by its owne efficacie: hee alleageth, that the woman ofd Canaan procured her daughters health by the efficacie of her faith; and re∣jecteth his owne answere in the other place. Neither may it bee answe∣red, saith he, that it is one thing to speake of justification, and another of the curing of a bodily disease. For our Lord by the very same words attributeth Vtramque sanitatem, the health both of the body and the soule to faith. For as he said to the woman who was a sinner, Luk. 7. 50. thy faith hath saved thee: so to the woman which had the bloudy issue, Mat. 9. 22. thy faith hath saved thee: and to the blinde man whom he restored to sight, Mar. 10. 52. thy faith hath saved thee. And further it is to bee thought that our Sa∣viour, when he telleth them, whom he cured, that their faith had saved them, that is, himselfee through faith had saved them, looked higher than to the cure of their bodies, as Mat. 9. 2. sonne, be of good cheere thy sinnes are forgiven thee: for sinne being the cause of their mala∣dies, the Lord to cure them tooke away the cause thereof, which was the guilt of sinne.

§. VIII. All those places, which exclude workes from justificati∣on, doe by necessary consequence teach justification by faith alone. For, that we are justified by some righteousnesse, is confessed of all. This righteousnesse, is either the righteousnesse of faith, or of workes; that is, either the righteousnesse of Christ apprehended by faith; and that is the righteousnesse of God, which without the Law is revealed in the Gospell; or that righteousnesse, which is inherent in our selves, prescri∣bed in the Law. For neither can a third righteousnesse bee named, by which we should be justified, neither can wee be justified by both; the holy Ghost perpetually making such an opposition betweene them, as that they cannot stand together. If therefore we be not justified by the righteousnesse of workes prescribed in the Law, as all inherent righte∣ousnesse is; then we are justified by the righteousnesse of faith alone. Or thus: The righteousnesse, whereby wee are justified, is either inhe∣rent in our selves, and performed by our selves, which the Scriptures call the righteousnesse of workes; or that, which being out of us, is in∣herent in Christ, and by him performed for us, which is the righte∣ousnesse of faith. A third cannot be named, and by both wee cannot be justified. If therefore we be not justified by the former, which I have sufficiently, or rather abundantly proved heretofore: then are we justi∣fied by the latter alone. For if of two and no more but two, you take away one, you leave the other alone. So is it in all dis-junctions consi∣sting of two opposites sine medio. The one being removed, the other on∣ly remaineth.

§. IX. That, by which alone the promise of justification, by which alone justification, by which alone Christ himselfe who is our righteousnesse is received, that alone justifieth. By faith alone the promise, by it alone justification, by it alone Christ himselfe is received. For that is the

proper office of faith. For if faith receive the Promise, and justificati∣on, and Christ himselfe, which no other grace in us can doe, then it is the proper office of faith. But faith receiveth the promise wherein justification is offered, Gal. 3. 22. it receiveth remission of sinnes or ju∣stification, Act. 10. 43. & 26. 18. & 13. 39. it receiveth Christ himselfe Ioh. 1. 12. which no other grace can doe, as it is evident: therefore faith alone doth justifie.

§. X. That which is the onely condition of the Covenant of Grace, by that alone we are justified, because to that alone justification is pro∣mised.

Faith is the onely conditionf of the Covenant of grace, which is therefore called lexg fidei: therefore by faith alone we are justified.

If against the assumption it be objected, that charity, and obedience, and other virtues are also required: I answere, that these are not the conditions of the Covenant, but the things by Covenant promised to them that beleeve. If we beleeve, God hath promised to justifie us; and being justified, or redeemed, to sanctifie and to save us. See Luk. 1. 73, 74, 75. Ier. 31. 33, 34. Heb. 8. 10, 11, 12. Gal. 3. 9. & 14. 22. Charity, obe∣dience, &c. are the conditions of the Covenant of workes, Doe this, and thou shalt live: but the condition of the Covenant of grace is, Beleeve, and thou shalt bee inabled to walke in the obedience of the law, thou shalt receive the gift of the Spirit, and finally, thou shalt bee saved. For being by faith freed from sinne, and become Servants to God, you have your fruit unto holinesse, and the end everlasting life, Rom. 6. 22.

§. XI. The holy Scriptures wheresoever they speake of that by which wee are justified, mention nothing in us, but faith; not workes, nor other graces, unlesse it bee to exclude them from the act of justifica∣tion. Which is a plaine evidence that faith doth justifie alone. Bellar∣mine answereth, that it doth not follow, that because faith onely is mentio∣ned, therefore it justifieth alone. For sometimes, other things, as not only other virtues, but the Sacraments also are mentioned, which notwithstanding doe not justifie alone. Whereunto I answere, first, that, in the point of justi∣fication, faith is mentioned alone, and no other grace with it, even where the holy Ghost treateth ex professo of justification, and of the causes thereof. Secondly, that to no other grace mentioned, either alone, or with others, is justification any where ascribed. Neither are the Papists able to produce any testimony out of the holy Scriptures to prove it. As for those which Bellarmineh alleageth out of Tit. 3. 5. Ephes. 5. 26. they are not to the purpose, as speaking of the outward meanes; which we deny not to concurre with faith. That out of Luk. 7. 47. hath already beene cleared,i that love there noteth not the cause, but the signe of forgivenesse. That out of Rom. 8. 24. sheweth that in this life we are not saved re, but spe, not in fruition, but in expectation. Which hope or expectation as it is termed, vers. 23. is no cause, either of justification, or of salvation. Thirdly, that the justification attribu∣ted to Sacraments doth not hinder justification by faith alone. For when wee say, that faith doth justifie alone, we meane, that nothing in

us doth concurre to the act of justification, as any cause thereof; but faith onely, as hath beene shewed. As for the Sacraments, we acknow∣ledge them to be externall meanes, and as it were manus offerentis, as faith is manus recipientis. And that the Sacraments bee so farre srom hindering justification by faith alone, as that they doe confirme it, as be∣ing the seal•…•…s of that righteousnesse which is by faith.

CHAP. IX. Testimonies of the Ancient Fathers, and of others in all ages, for justification by faith alone.

§. I.

NOw that this Doctrine is no novelty, but that which in all ages hath been the received Doctrine of the Christian Churches, I will prove by the Testimony of the Christian Writers in all ages, but chiefly of the ancient Fathers.

I. Iustin Martyr, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To see God, it is granted men, by faith alone. And by what alone wee see God, by that alone wee are justified. Againe, b what other thing could cover our sinnes, but his righteousnesse? In whom could we being sinners and impious bee justified, but in the onely Sonne of God. By the righteousnesse therefore of Christ onely, which is received and put on by faith onely, are our sinnes covered. In Christ alone those, that are sinners in themselves, are justified; therefore not by righteousnesse inherent, but onely by the righteousnesse of faith.

II. Irenaeus, whom I finde cited and approved by Augustine, c Men can no otherwise be saved from the stroke of the old serpent, but by beleeving in Christ: Even as the Israelites, who were bitten by the fiery serpents, could no otherwise be healed, but by looking on the brasen serpent.

III. Clemens Alex. d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Faith alone is the Catholike salvation of mankinde. Againe, e the power of God alone without demonstrations is able to save 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by faith alone.

IV. Origen more plainely: f The Apostle saith that the justification which is by faith alone, is sufficient: so that a man beleeving only, is ju∣stified, and instanceth in the examples of the penitent theefe, Luk. 23. and of the penitent woman, Luk. 7. both which were justified by faith alone. And in that place, as hath beene observed by others, Origen useth the exclusive particle sola seven times. Bellarmine answereth, g that Origen only excludeth externall workes, when power and occasion is wanting, as in the theefe upon the crosse. Repl. But it evident, that as S. Paul, so al∣so

Origen speaketh of workes in generall, and that in the penitent theese, and in that penitent woman good workes were not wanting. For the thee•…•…e h repro•…•…eth his fellow, confesseth his sinne, acknow∣ledgeth Christs innocencie, professeth Christ in his most despicable e•…•…ate, when his owne Disciples •…•…ed, prayeth unto Christ to remember him, when he should come to his Kingdome. The woman i brought an Alabaster box of ointment, stood behinde Christ weeping, washed his fee•…•… with her teares, wiped them with the haires of her head, kissed his feet, and anointed them with the ointment; by which actions shee t•…•…tified her faith in Christ, her repentance for her •…•…innes, her love to her Saviour, acknowledged by Christ himselfe to have beene great. Yet not by these good workes, but onely by their faith, were those two per∣sons justified. And no marvell. For even Abraham himselfe, though he abounded with good workes, yet he was not justified by them, but by faith onely. Yea, but saith Bellarmine, Origen doth not exclude love and repen•…•…nce. Repl. No m•…•…re doe we from the subject, that is, the partie justified, but from the act of justification. For, although they doe not concurre with faith to the act of justification, as any cause thereof: yet they must eoncurre in the subject, that is, the partie justified, as necessary fruits of faith, and unseparable companions of justification.

V. Cyprian: k Fidem tantùm prodesse, or, as Pamelius will have it, i•…•… 〈◊〉〈◊〉, faith onely or wh•…•…lly profitet•…•….

VI. Eusebius Casariensis. l 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wherefore that faith doth suffice us to salvation which maketh us to know God the Father Almighty, and to subscribe or assent that his onely begotten Sonne is the Saviour.

VII. Hilari•…•…: it 〈◊〉〈◊〉 m the Scribes, that sinne should be for∣given by a man (for they saw no more in Christ but a man) and that to bee remitted by him, which the law could not release: for faith onely justifieth. And againe, n Q•…•…ia 〈◊〉〈◊〉 sola justificat: and yet againe, o Hac sola fides confess•…•… Christum Dei filium omnium beatitudin•…•…m gl•…•…riam mer•…•…it in Petr•…•…. This faith alone confessed, that Christ is the Sonne of God, obtained in Peter the glory of all blessednesse. To the first B•…•…llarmine answereth, that the particle (alone) excludeth onely the law, which 〈◊〉〈◊〉 hath no place in the other two. But if the law be excluded, which i•…•… the rule of all inherent righteousnesse, it proveth justification only by faith. For if men be justified either by the legall righteousnesse, or by th•…•… Evangelicall, and a third cannot be named; then it followeth, that if men have not, nor can have remission of sinnes and justification by the law, that is by inherent righteousnesse, which is prescribed in the law; th•…•…n they must have it according to the Gospell, that is by the righte∣ousnesse of Christ received by faith onely: but the former is true, Act. 13. 38, 39. therefore the latter.

VIII. S. •…•…asill: This is perfect p and entire glorying in God, when a m•…•…n being not lifted up for his own•…•… righteousnesse, knoweth indeed himselfe to want true justice, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but to bee justified by faith alon•…•… in Christ. 〈◊〉〈◊〉 answereth, that Basil ex∣cludeth

onely workes done without faith, or the grace▪ of God. Reply. But Basill mentioneth not workes going before Grace, but speaketh of a man already justified, who then doth intirely glory in God, when be∣ing not lifted up with a conceit of that righteousnesse which is in him∣selfe, but being conscious to himselfe of his defectivenesse in respect of inherent righteousnesse, acknowledgeth himselfe to be justified onely by faith in Christ.

IX. Gregory Nazianzene speaking q of those words, Rom. 10. 9. 10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for it is righteousnesse to beleeve onely.

X. Saint Ambrose, or whosoever else (as ancient as he) was the Au∣thour of the Commentaries on the Epistles of Paul, whom the Papists use to cite under the name of Saint Ambrose, and of Bishop Ambr•…•…se when they meet with any thing that seemeth to make for them. Six•…•…us Senensis, r doth not only acknowledge them to be Ambrose his Commen∣taries, but also commendeth them, as being breves quidem in verbis, sed sententiarum pondere graves. He in very many places ascribeth justifica∣tion to faith alone. •…•…ellarmine saith, he excludeth the workes of the cerem•…•…∣niall Law, or the necessity of externall workes: which may serve perhaps for a poore shift, to avoid some few places, but not the most.

• As first, in Rom. 3. 24. They are justified saith he, gratis, that is, freely, because nihil operantes, neque vicem redentes sola fide justificati sunt don•…•… Dei, that is, without workes either going before or following after, they are, through the gift of God, justified by faith only.
• Secondly, In Rom. 4. how can the Iewes, who looke to be justified by the workes of the Law, thinke, that they are justified with the justifica∣tion of Abraham, cum videant Abraham non ex operibus legis, sed sola fide justificatum, when they see Abraham to have beene justified, not by the workes of the Law, but onely by faith.

  Non erg•…•… •…•…pus est lege, quando impius per solam fidem justificatur apud Deum. There is no need therefore of the Law; seeing a sinner is justifi∣ed before God by faith alone.

• Thirdly, and on those words of th•…•… fifth 〈◊〉〈◊〉 according to the La∣tine, secundum propositum 〈◊〉〈◊〉] sic dec•…•…etum dicit à Deo ut cessante lege solam fidem 〈◊〉〈◊〉 Dei p•…•…sceret ad sal•…•…tem.
• Fourthly, He pronounceth them blessed whom God hath ordained that without any labour or observation sol•…•… fide justificantur apud De•…•…; they should be justified before God by faith alone.
• Fifthly, There being nothing required of them, but onely that th•…•…y beleeve.
• Sixthly, In Rom. 9. Sola fides posita est ad salutem.
• Seventhly, in Rom. 10. Nullum opus dicit legis, sed solam fidem 〈◊〉〈◊〉 in causa Chr•…•…sti.
• Eighthly, In 1 Cor. 1, this is ordained of God that whosoever belee∣veth in Christ, be safe or saved sine oper•…•… sol•…•… fide gratis recipiens remissio∣nem peccatorum, without worke receiving freely remission of sins by faith alone.
• Ninthly, In 2 Cor. 3. hac lex (scil. spiritus) d•…•…t libertatem, solam fidem

• ... poscens, the Law of the Spirit (which is the covenant of grace) giveth •…•…li∣berty, requiring faith onely.
• Tenthly. In Gal. 3. 18. he noteth the improvident presumption of the Iewes, who thought that men cannot be justified without the workes of the Law cum sciant Abraham qui forma ejus rei est, sine operibus legis per so∣lam fidem, justificatum, when themselves know that Abraham who is the patterne or samplar of that matter, to have been justified by faith alone without the workes of the Law.
• Eleventhly, In Gal. 3. 22. that hee comming who was promised to Abraham fidem solam ab ijs posceret should require of them faith onely.
• Twelfthly, In his fortie five sermon, which by some is attributed to Maximus who lived after him forty yeares; to the penetent thiefe it sufficeth ad innocentiam, Domino credidisse to make him innocent, that he beleeved in the Lord.
• Thirteenthly, Another testimony of Ambrose recorded by Gratian: that the grace of God in baptisme requireth neither mourning nor any worke, sed solam fidem & omnia gratis condonat, but faith alone and for∣giveth all freely.

XI. Hierome, or what other Writer no lesse ancient, was the Authour of the commentaries on Paul's Epistles, in very many places teacheth ju∣stification by faith alone. Bellarmin•…•… s saith, that Pelagius was the Authour of those Commentaries. But this appeareth to be false by those places which S. Augustine citeth out of the commentaries of Pelagius in his three first chapters of his third booke, De peccatorum meritis & remissione. I deny not, but that divers sentences are found in those Commentaries rankely savouring of the Pelegian heresie, as well as in the writings of other an∣cient Fathers, either because before the Pelagian her•…•…sie was spred, they wrote more caresly of those points; or rather because the Pelagian he∣reticks did corrupt their writings: which Possevin himselfe suspecteth might have happened to this author. These Commentaries doe seeme to have been in great account in the Church, above 1100 yeares agoe, in that Sed•…•…lius in his Collectanea, and sometimes by name t as 1 Cor. 7. 37. And Primasius in his Commentaries on the Epistles were not ashamed to borrow store of annotations out of these Commentaries, as in other points, so in this, which I have in hand; as may appeare by collation of those, which I shall cite out of them. The Author of the ordinary glosse, who lived eight hundred yeers ago, every where citeth them under the name of Hierome. For my part I suspect, that B•…•…llarmine and other Papists doe not so much distaste this Writer for comming too neere the Pelagians, as for his too much departing from them∣selves; I meane especially in this question of justification freely by the grace of God through faith alone in Christ, to which purpose there are more frequent and more pregnant testimonies in these Commentaries than in any other work of the like quantity of any ancient writer what∣soever: and although these Commentaries have beene interpolated by the Pelagian hereticks, yet those testimonies which I shall alleage for

Iustification by faith alone, the Papists themselves will free from suspi∣cion of Pelagianisme. Thus therefore he writeth.

• First, in Ro. 1. 16. on those words, Iudaeo &c.] sive quod justum fuerit, ut quomodo Abraham credens ex Gentib. per solam primum fidem salvatus est, ita caeteri credentes salvarentur. Sedulius hath the same, but leaveth out the word, primum.
• Secondly, In Rom. 4. 3: Tam magna fuit fides Abrahae ut & pristina•…•…i peccata donarentur, & sola pro omni justitia doceretur accepta.
• Thirdly, in Rom. 4. 5. Convertentem impium per solam fidem justificat D•…•…us. And upon those words, which are there sound in the Latine edi∣tion, secundum propositum gratiae Dei.
• Fourthly, Qui proposuit gratis per solam fidem peccata dimittere.
• Fifthly, In Rom. 4. 11. Vt omnes qui ex Gentibus credunt filii sint Abra∣hae, dum & illis sola fides ad justitiam reputatur.
• Sixthly, In Rom. 5. 1. Ostendit quod fides faciat filios Abrahae, qui ex so∣la prima fide justificatus est.
• Seventhly, In Rom. 8. 28. secundum propositum] secundum quod proposuit sola fide salvare quos praesciverat credituros.
• Eighthly, In Rom. 10. 3. Ignorantes quòd Deus ex sola fide justificat, & justos se ex legis operibus quam non custodiunt esse putantes, noluerunt se re∣missioni subjicere peccatorum, ne peccatores fuisse viderentur. Et in Ro∣man. 10. 5.
• Ninthly, Moses distinxit in Levitico inter utramque justitiam fidei scil∣licet atque factorum, quòd altera operibus; altera, sola fidei credulitate acce∣dente fiat.
• Tenthly, In Rom. 10. 10. Ergo si fides sufficit ad justitiam & confessio ad salutem, inter Iudaeum & Gentilem credentes nulla discretio est.
• 11. In 2 Cor. 5. 19. Non reputans illis delicta ipsorum, hoc est per solam fidem cognoscens, read ignoscens, or as Primasius, indulgens.
• 12. In Gal. 1. 12. Neque a me confinxi, neque ab ullo homine accepi, quòd Gentes sola fide salvarentur.
• 13. In Gal. 2. 14. Non ex operibus legis, sed sola fide sicut Gentes vitam in Christo invenisse te nosti.
• 14. In Gal. 2. 17. Si enim Gentes fides sola non salvat, nec nos: quia ex operibus n•…•…mo justificatur.
• 15. In Gal. 2. 20. In fide viva filii Dei] in sola fide, quia nihil debe•…•… legi antiquae.
• 16. In Gal. 3. 6. Abraham credidit Deo, & reputatum est illi adjusti∣tiam] ita & vobis ad justitiam sola sufficit Fides: unto justice Faith on∣ly sufficeth.
• 17. In Gal. 3. 11. In lege•…•… nemo justificatur] quia nemo illam serval (Let the Papists note that point of Pelagianisme) ideo dictum est, quòd sola fide justificandi essent.
• 18. In Gal. 3. 14. Vt sola fide Gentes benedicerentur in Christo, sicut pr•…•…∣missum fuerat Abrahae.
• 19. In Gal. 3. 26. Aequaliter & Iudaei & Gentes per solam fidem filii Dei estis, quia credidistis Christ•…•….
• ...

• 20. In Eph. 2. 8. Gratia estis salvati per fidem] non meritis prioris vitae, sed sola fide.
• 21. In Eph. 2. 15. Per solam fidem justificans.
• 22. In Phil. 3. 9. Non habens meam justitiam] hoc est, meo labore quae si∣tam, sed illam quae ex fide, &c.] sed illam quae à Deo propriè & sola fide collata est Christianis.

XII. Chrysostome, In Rom. 1. 17. thou obtainest righteousnesse, not by sweat and labour, but receivest it by gift from above u 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bringing one thing onely from within, viz. to beleeve, nothing therefore in us doth concurre to the act of justification, but onely faith.

• Secondly, In Rom. 3. 27. What is the Law of faith? to save by grace: here he sheweth the power of God, that he hath not onely saved, but also justified, and brought into glorying, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that, not requiring workes, but seeking faith onely.
• Thirdly, In Rom. 4. 1. x 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: it is not possible to be saved otherwise than by faith.
• Fourthly, In Rom. 8. 24. y This one gift have wee brought to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to beleeve him promising things to come: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and by this onely way we are saved.
• Fifthly, In Gal. 3. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 faith sufficed Abraham to righteousnesse.
• Sixthly, In Gal. 3. 8. They (the justitiaries) said, he that adhereth to faith alone is accursed, but Paul sheweth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that he which adhereth to faith alone is blessed.
• Seventhly, In Ephes. 2. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by faith alone hee saved.
• Eightly, In Col. 1. 27. z For at once to bring men more senselesse than stones to the dignity of Angels simply by bare words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and by faith alone, without a all difficulty, it is indeed the glory and ri∣ches of the mystery.
• Ninthly, In Tit. 1. 13. b For if thou doest give credit to thy faith, why doest thou bring in other things 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as if faith were not sufficient to justifie? Bellarmine by other things understandeth the ce∣remonies of the Law. When Chrysostome indeed rejecteth al other things, because faith it selfe is sufficient to justifie.
• Tenthly, There is a notable testimony cited by Bishop c Iustinian out of Chrysostome in Psal. 14. which doth not only conclude this questi∣on against the Papists: but also putteth a manifest difference betwixt sanctification, which consisteth of many virtues, and justification, unto which faith onely is required. Iustitia conflatur ex multis virtutibus & •…•…na virtus activa non facit justitia•…•… quemadmodum nec una tabula perficit navigium, nec unus lapis domum. Vna sola virtus justificat fides, quae est virtutum fastigium, Righteousnesse is compounded of many virtues, and one active virtue maketh not righteousnesse. Even as one planke doth not make a ship nor one stone an house, onely virtue justifieth namely faith which is the top of all virtues.
• ...

• 11. Serm. de fide & lege naturae. d Without faith no man hath a•…•…tained to life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but the thiefe on the Crosse beleeving onely, was justified and afterwards twice he affirmeth that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: faith by it selfe saved. Bellarmine answereth that Chrysostome tea∣cheth, that sometimes faith alone, that is without externall workes doth suffice: which cannot be applyed to the penitent thiefe, who, as I shewed before, wanted not for the time externall workes; and yet not by them, but by faith alone he was justified.

XIII. Hesychius in Leviticum: c Grace is given out of mercie and compassion and is apprehended by faith alone & fide comprehenditur sol•…•…, not out of works, as the Apostle saith, for then grace shall not be grace.

XIV. Augustine. f Nam sine bonorum operum meritis per sidem justi∣ficatur impius & quidem solam. For without the merits of good workes a sinner is justified, and that by faith alone.

• 2. Apud Gratianum: g this is the faith which worketh by love, huic dun∣taxat remissio delictorum promittitur to this onely remission of sins is pro∣mised—cui soli venia promitoitu:, to which alone par•…•…on is promised,—quâ solâ peccata relaxantur by which alone sinnes are released.
• 3 In Psal. 88. conc. 2. sola fides Christi mundat. The faith of Christ doth cleanse alone.
• 4. Serm de tempore 68, h Abraham beleeved God, and it was accoun∣ted to him for righteousnesse. Ecce sine opere justificatur exfide, & quic∣quid illi legali posset observatione conferri, totum credulitas sola d•…•…navit. Be∣hold, without workes he is justified by faith, and whatsoever might bee conferred upon him by the observation of the Law, all that faith alone bestowed.
• 5. In Ioan. 8. i On those words, you heare not, because you are not of God: this was spoken to them who where not onely vicious by sinne, but also foreknowne, that they were not to beleeve ea fide, qua solâ possent à peccatorum obligatione liberari, with that faith by which alone they might be delivered from the bond of their sinnes.
• 6. Out of his sermons De verbis Domini, this testimony is usually cited. Medicina animae omnium vulnerum, & una propitiatio pro delict•…•…s credere in Christum. The medicine for all wounds of the soule and the onely propitiation for all sinnes, is to beleeve in Christ.
• 7. Ad duas Epistolas Pelag. k quantaelibet fuisse virtutis •…•…ntiquos praedices justos, non eos salvos fecit nisi fides mediatoris. qui in remissionem peccatorum sanguine fudit, Bellarmi•…•…e answereth, that in this place are excluded onely Nature and the Law of Moses. Reply, But the place is plaine, that though the virtue of the ancient Fathers were never so great, yet neither it, nor any thing else could save them, but onely faith in Christ.
• 8. Lib. 83. quaest. l If any when hee hath beleeved, shall presently depart out of this life, the justification of faith abideth with him, neither for his precedent good workes, because not by merit but by grace hee came unto it; nor for the subsequent, because he is not suffered to re∣maine in this life. And therefore, say we, by faith alone. To this B•…•…llrr∣mine answereth, that Augustine speaketh of a lively faith (as though wee

• spake of any other) for Augustine there saith, that a man is justified with∣out workes, going before faith, but that justifying faith is such a faith as wor∣keth by love. Bellarmine then confesseth that a lively faith, which wor∣keth by love, doth justifie alone. As for that which is not lively, nor ac∣companied with charity; we teach, that it justifieth neither alone, nor at all. Thus hath hee indevoured in vaine to answere some allegations out of six of the Fathers. The rest, either of the same Authors, or of others, either before named, or now to bee cited, remaine unanswered, saving foure others, which because he would have men thinke we want Testimonies of Antiquity, hee hath afforded us out of his owne store. Which wee will examine in their due place. And in stead of the first which hee cit•…•…th out of XV Cyrill of Alexandria, m being to no purpose, and yet falsified by him (for Cyrill doth not say, hominem per solam fidem inhaerere Christo, as Bellarmine citeth him) and being also false, in that sense, for which indeed our prevaricator doth alleadge him, that a man may abide in Christ by faith, and yet want love and perish: But in stead of this I will requite him with another of the same Authour, in the same Commentaries upon Iohn, on those words, Ioh. 14. 1. n Ye beleeve in God, beleeve also in me, per fidem namque, saith he, non aliter serva∣mur, by faith we are saved, and not otherwise, that is, by faith alone.

XVI. To Cyrill we adjoyne o Sedulius, as being of the same time, as Bellarmine, following Trithemius, supposeth hee wrote saith Bellarmine an explanation upon all the Epistles of Saint Paul, taken out of Ori∣gen, Ambrose, Hierome, and Augustine, meaning those Commentaries of Ambrose and Hierome, which before I cited. Whereby it may appeare that those Commentaries in the time of Sedulius were of good esteeme: for out of those very Commentaries of Hierome, he hath collected ma∣ny briefe passages, as in other matters, so in this particular. As Hie∣rome therefore had said in Rom. 1. 16. so saith hee almost in the same words: justi•…•…ia Dei est, p quod justum fuerat, ut quomodo Abraham cre∣dens ex Gentib. per solam fidem justificatus est, ita caeteri fidem ejus imitantes salvarentur.

• 2. In Rom. 4. 5. Convertentem impium per solam fidem justificat Deus. And on those words of the Latine Edition secundum propositam grati∣am. that is, saith he, as Hierome had said before, quo gratis proposuit per solam fidem dimittere peccata.
• 3. In Rom. 4. 6. the blessednesse of man he calleth remission of sins by faith. It is a great blessednesse without the labour of the Law and penitence to obtaine the Grace of God by faith alone. Which words are in part taken out of S. Ierome on the same place.
• 4. In Rom. 8. 28. On those words secundum propositum, secundum quod proposuit salvare sola fide, according to which he purposed to save by faith alone those whom he foreknew should beleeve, whom also he freely called to salvation: Which word for word are taken out of Ierome.
• 5. In Rom. 10. 5. Moses put a difference betweene either justice, to wit, of faith and of workes: because the one, by workes; the other,

• ... sola credulitate justificet accedentem, by faith alone justifieth him that commeth: and so Ierome on the same place, out of whom also hee reci∣teth word for word, that which before I cited out of him in Rom. 10. 16. Ergo si fides sufficit adjustitiam, &c.
• 7. In Gal. 2. 20. In fide vero filii Dei] i. in sola fide, quia nihil debeo legi: so Ierome.
• 8. In Gal. 3. 14. ex fide. i. ut sola fide salvarentur credentes, &c.

XVII. Theodoret in Rom. 3. 24. sola enim fide allata peccatorum remis∣sionem accepimus. We have received remission of sinnes, having brought faith onely.

• 2. In Rom. 3. 25. Our Lord Christ, is both God, and the propitia∣tory, and the high Priest, and the Lambe, and by his bloud he procured our salvation, Solam à nobis fidem exigens, requiring of us faith alone.
• 3. In Eph. 2. 8. By grace, &c. for we brought onely faith. Neither did we of our owne accord beleeve, but being called we came, and when we were come hee did not exact of us the purity and innocencie of life, sed sola fide suscepta condona vit peccata, but hee forgave our sinnes accepting of our faith alone.
• 4. And in the seventh of his q Therapeutickes, after he had cited that of Esai. 45. 23. I blot out your iniquities, &c. he addeth, for not by any praise-worthy workes of ours, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but by faith alone wee have obtained the mysticall or spirituall good things.

XVIII. Prosper Aquitanicus in his Epigrammes. r r Inde (i. ex doctrina Apostolica) capit (quisque) vitam, quam parit una fides. From the Do∣ctrine of the Apostles a man receiveth life, which faith alone doth be∣get or procure.

XIX. Claudius Marius Victor ^s—At ille (Abraham)

Credidit, & nuda fidei confessio sola Plenam adjustitiae et meriti reputata coronam est.

XX. Petrus Chrysologus: t Christus mulieris (haemarrhoissae) docuit ex∣emplo, quàm fides sola totam proficiat ad salutem.

The Testimonies which Bellarmine in the second place out of his owne store produceth for us out of Leo, are impertinent, for they speak of the work of faith, not in justifying but in sanctifying of us.

XXI. Primasius in Rom. 4. 3. Tam magna fuit don•…•… Dei fides Abrah•…•… ut & pristina ei peccata donarentur, & sola ei pro omni justitia duceretur ac∣cepto. The same had Ierome, saving that here is a divers reading: for that which we reade in Ierome, prae omni justitia doceretur accepta.— & repu∣tatum est illi ad justitiam] compensatum: sola fides.

• 2. In Rom. 4. 5. Imp•…•…um per solam fidem justificat, non per opera, quae non habuit; si enim secundum opera, puniend•…•…s est, non liberandus.
• 3. In Rom. 4. 12. ut omnes qui ex Gentib. credunt secundum fidem filii sint Abrahae, dum & illis sola fides adjustitiam repetatur, the very same had Ierome.
• 4. In Rom. 5. 1. Fides facit filios Abrahae, qui ante circum•…•…isionem exso∣la credulitate justificat•…•… est.
• 5. In Rom. 8. 28. Propositum Dei est, ut sine •…•…peribus Legis, vel quibus∣cunque

• ... aliis meritis, per fidem solam justificaret impios.
• 6. In •…•… Cor. 5. 19. Non reputans illis delicta ipsorum, h. e. indulgens per so∣lam fidem quae gratis donata est.
• 7. In Gal. 1. 3. Sola fide salvati est is per gratiam Dei.
• 8. In Gal. 2. 14. Non ex operib. sed sola fide per gratiam vitam habere te nosti. Hierome.
• 9. In Gal. 2. 17. Si enim gentes fides sola non salvavit, nec nos: quia ex operibus nemo justificabitur. Hierome.
• 10. In Gal. 2. 20. In fide verò Filii Dei] in sola fide. Hier.
• 11. In Gal. 3. 6. Abraham credidit Deo, &c. ita & vobis fides sola sufficit adjustitiam. Hier.
• 12. In Gal. 3. 14. Vt in Ge•…•…tib. benedictio Abrahae fieret in Christo Iesu] ut sola fide Gentes benedicerentur in Christo, sicut promissum fuerat Abrahae. Hierome. ut pollicitationem Spiritus accipiamus per fidem] solam.
• 13. In Gal. 3. 22. Vt necesse esset sola fide per gratiam salvari credentes.
• 14. In Gal. 3. 26. Omnes enim Filii Dei estis per fidem in Christo Iesu] •…•…nes enim •…•…qualiter & Iudai & Gentes per fidem solam, quae 〈◊〉〈◊〉 Dei cre∣ditis Christo. Hierome.

XXII. Theodulus Caelo-Syriae presbyter, in Rom. 4. 13. Lex ob quam gloriaris nihil profuit adpromissiones ipsi Abraham factas, sed sola fides.

2. In Rom. 5. 2. ad i•…•…narrabilia dona & beneficia Dei in nos collata, nos 〈◊〉〈◊〉 pr•…•…er fidem attulimus.

XXIII. Gen•…•…dius apud Oecumen. in Rom. 3. 24. freely, that is with∣out any good workes of thine thou art saved. And againe, as having brought with thee nothing but faith—Wherefore all that beleeve in Christ are justified freely, bringing with them onely to beleeve.

XXIV. Venantius Fortunatus, in expos-symboli, in artic. de remissione peccatorum: Nobis in hoc sermone sola cred•…•…litas sufficit.

XXV. Venerabilis Beda in Psa. 77. 7. per justitiam factorum nullus sal∣vabitur, sed per solam justitiam fidei.

XXVI. Haymo in Gal. 3. 12. Lex non complebatur fide sed opere: Evangelium •…•…utem completur fide magis quàm operibus quia sola fides salvat.

• 2. In Rom. 1. Pluribus modis ostendit Paulus justitiam & salutem non esse per legem, sed per fidem in Christum, ut a lege abducat, & in sola fide Chri∣sti eos constituat.
• 3. In Ev•…•…ngel. de circumcisione Christi, sola tantummodo fide salvabuntur (gent•…•…s) siout scriptum est, justus exfide vivet.

XXVII. Photius apud Occumenium in Rom. 4. 1. speaking of Abra∣ham, you see that he hath not so much as any footstep of works, unto so great gifts from God, whence then was he vouchsafed them? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of faith alone.

• 2. In Gal. 3. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wherefore by faith alone they are able to obtaine the promises.

XXVIII. Smaragdus In Gal. 3. Necesse est sola fide Christi salvari credentes.

XXIX. Oecumenius in Gal. 3. 11. Because the righteous shall live by faith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for there is but one way saith hee

to justifie, and that is by faith.

• 2. In Col. 2. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for it is fufficient, saith he, to be∣leeve onely.

XXX. Theophylact in Rom. 4. 5. Doth he that is to be justified bring any thing? Faith onely.

• 2. In Rom. 9. ult. Fides itaque sola est: faith therefore is alone, and not workes with it, it worketh all things, and it justifyeth.
• 3. In Gal. 3. 11. Now hee doth plainely demonstrate, that faith it selfe alone hath in it the power of justifying. Bellarmine answereth, for this is the third place which hee would seeme to afford us out of his owne store, that his meaning is, that without faith nothing doth just•…•…fie. But the meaning is plaine, not, that other things cannot justifie without faith, but that faith alone without the helpe of other things is able to ju∣stifie.
• 4. In 2 Thes. 2. 17. that God pro sola fide, for faith alone will give yea those eternall good things.

XXXI. Anselmus Cantuariensis in Rom. 4. 5. but to him that doth not the workes of the Law, but without any precedent worke doth come to faith, sufficit ipsa fides adjustitiam, faith it selfe sufficeth unto righteous∣nesse.

• 2. In 1 Cor. 1. 4. For grace is given in Christ, because this is ordai∣ned of God, that he which beleeveth in Christ should be saved without worke, sola fide & gratis by faith alone and freely receiving remission of sinnes.

XXXII. Rupertus Tuitiensis lib. 2. in libros Regum cap. 39. The ob∣stinate Iew persisteth in contention and contemning the faith of Christ, qua sola justificare potest, which alone can justifie, arrogateth to himselfe numerous justice out of his workes.

XXXIII. Bernard, out of whom Bellarmine in the fourth place produceth a twofold testimony in our behalfe the former in Canticles, serm. 22. Whosoever hauing compunction for his sinnes doth hunger and thirst after righteousnesse, let him beleeve in Thee who dost justi∣fie the sinner, & solam justificatus per fidem, and being justified by faith alone, he shall have peace with thee.

• 2. The other Epist. 77. speaking of Mark. 16. 16. Courteously he did not repeate, but he that is not baptized, shall bee condemned: but onely, he that beleeveth not, intimating; that faith sometimes alone is sufficient to salvation, but without it nothing doth suffice.

To the former hee answereth that Bernard speaketh de viva fide of a lively faith, &c. as though we spake of any other. If hee confesse, that a lively faith doth justifie alone, it is all that wee seeke. For as for the dead faith, wee confesse, that it justifieth neither alone nor at all. And ther∣fore attribute lesse unto it, than the Papists themselves.

To the other hee answereth, that the word solam, excludeth onely the necessity of Baptisme in the case of necessity. Reply, if sometimes it doth suffice alone to salvation, then much more to justification, and if bap∣tisme which is manus dantis bee excluded then by the like reason all

other things which are in us are excluded from the act of justificati∣on.

XXXIV. Thomas Aquinas in 1 Tim. 1. lect. 3. there is not therefore any hope in the morall precepts sed in sola fide, but in faith alone.

• 2. In Gal. 3. 26. Sola fides faith alone maketh men the adoptive sons of God. Now that which alone maketh men the sonnes of God by adoption, that alone doth justifie them.

XXXV. Bo•…•…aventure in 4. Sent. dist. 15. part. 1. q. 1. because man could not satisfie for so great offence, therefore God gave unto him a Mediatour, who should satisfie for the offenee, whereupon in sola fide in the only faith of his passion all fault is remitted, and without faith ther∣of none is justified.

XXXVI. Nicholas Gorrham in Rom. 4. If hee beleeve onely in Christ, though he doe not worke his faith alone is reputed for sufficient justice.

XXXVII. Couradus Clingius loc. commun. lib. 5. cap. 42. Deu•…•… justos nos reputat propter solum fidem in Christum, and in the old edition, cap. 117. sola fides bene sufficit adjustificationem.

XXXVIII. The judgement of Cardinall Contarenus we heard be∣fore, that wee are justified by the righteousnesse of Christ imputed to those that beleeve: whereupon it necessarily followeth, that in us no∣thing is required unto justification before God, but onely faith.

Thus in all ages of the Church justification by faith alone was a re∣ceived Doctrine, untill the accursed Councell of Trent which denoun∣ceth a u curse against all those, who shall say, that a man is justified by faith alone. And yet even since that Councell the force of this truth hath expressed from the professed enemies of the Gospell a confession thereof.

Ben. Iustinianus in his paraphrase on Gal. 2. 16. hee rendreth it thus. And yet wee are not ignorant that a man is not justified by the workes of the Law, sed per unum Iesu Christi fidem but by the only faith in Christ and in his explanation he giveth this sence, because we who are by na∣ture Iewes cannot be justified by the Law sed per solam fidem but by faith alone, it followeth that no mortall man can obtaine righteousnesse by the workes of the Law, sed sol•…•…m ex Iesu Christi fide, but only by the faith of Iesus Christ. Yea, Bellarmine himselfe, saith, that to us the merits of Christ are applyed by the Sacraments; Hebr•…•…is per solum fidem, to the Hebrewes by faith alone. But the faithfull among the Hebrewes were justified no otherwise than Abraham was justified. And as Abraham x the Father of all the faithfull y who was the forme, and samplar of this thing was justified, so are wee. But Abraham was justified by faith alone, therefore wee also are justified by faith onely.

Neither is the justification by Sacraments repugnant to justificati∣on by faith alone, the meaning of our assertion being this, that in us nothing concurreth to the act of justification, as any cause thereof, but faith onely. For being justified by faith alone, as Abraham was, the Sa∣craments are added, as circumcision was to him, as seales z of that righ∣teousnesse

which we have by faith. So that faith onely justifieth before God as the hand of the receiver: but the Sacraments serve to justifie the faithfull in the court of their Conscience by sealing and assuring un∣to them their justification.

CHAP. X. Bellarmines arguments, that faith doth not justifie alone, first, because it doth not dispose alone to justification, there being seven dispositions whereof faith is but one, and, namely, the first.

§. I.

NOw let us see what arguments Bellarmine doth bring to prove, that we are not justified by faith alone. Which question, in his opinion, may bee disputed three wayes, either with relation to the time going before justification, or to the time of justification, or to the time following our justifi∣cation. In respect of the first, the question which he maketh is, whether faith doth justifie alone by way of disposing unto justification. In respect of the second, whether faith be the onely formall cause of our justification. In respect of the third, whether for the retaining and preserving of righteousnesse good workes be not required, but faith onely sufficeth. The first he disputeth De justif. l. 1. c. 12. and in the twelve chapters following to the end of that booke. The second, that faith is not the onely and entire formall cause of justification, he disputeth in the second booke. The third he dispu∣teth in the fourth booke, Chap. 18. & 19. where he endevoureth to prove that good workes doe justifie. But in mine opinion hee should rather have disputed this question, whether faith doth justifie at all or not. For whereas they make two justifications, the first habituall; whereby of a sinner a man is made just: the second actuall, whereby a man of just is made more just; by their doctrine, faith doth not justifie as a part either of the one, or the other: but is required as a necessary com∣panion, and as it were, causa sine qua non, which is no cause. For they make the formall cause of their first justification, which they say truely is but one, to be charity; and the meritorious cause of the second to be good workes. Onely, that charity, and those good workes, must not be without faith. All, which they ascribe to faith, is, that they make it the beginning of justification and a disposition to it. Neither doe we deny, but that true faith is the beginning and the root of sanctification, and of all inherent righteousnesse; insomuch that from it both charity it

selfe, 1 Tim. 1. 5. and all other both internall graces, and externall obe∣dience doe spring: but the act of justification, neither in the first, nor second doe they ascribe to faith. Onely unto the first justification they require it as a preparative disposition for the habit of grace to bee infu∣sed, which doth not differ from Charity; and when it is infused, to be a companion thereof. And to the second, as causa sine qua non, without which workes doe not justifie.

§. II. But to come to Bellarmines large discourse: the greatest part thereof seemeth to bee impertinent, and besides the purpose. But to make all seeme pertinent, he maliciously calumniateth us, as if we held all those assertions, which hee with such eagernesse doth confute. But if we doe hold, that faith doth not justifie by way of disposing, either alone, or at all: and that it is not the formall cause of justification, ei∣ther alone, as the entire cause; or at all, as any part thereof: and that it is not a consequent of justification at all, as works indeed are; to what end doth all this dispute serve? unlesse it be to make their seduced Catholiks, who never are permitted to read any of our writings, to be∣leeve, that he hath doughtily confuted us.

§. III. And that faith doth not justifie alone, by way of disposing, he endeavoureth to prove by five sorts of arguments. The first, from those seven dispositions required by the Councell of Trent to justification, among which he reckoneth faith for one. Whereunto in generall I an∣swere, that this whole discourse, besides that it is impertinent, for wee doe not hold, as I have said, that faith doth justifie by way of dispositi∣on, either alone or at all: it is also an idle speculation disagreeing from their practicke theologie, and that in two respects. First, to their spe∣culative justification, they require foregoing preparations and disposi∣tions: but to the obtayning of justification in deed and in practise, no such things are required. For, the efficacie of justifying a sinner they as∣cribe to their Sacraments, which they say doe conferre gratiam gratum facientem, that is, justifie, ex opere operato; requiring, as I conceive, no preceding preparation, or disposition in the party to be justified, so hee doe not interpose the obstacle of any mortall sinne. For if foregoing dispositions were required before the Sacraments; then they should not justifie, as I have said before, ex opere operato, but, ex opere operantis. Se∣condly, they doe teach, that in their first justification, Charity, and with it Faith and Hope are infused, whereby a man that before was a sinner is made righteous. And that therefore a man is first justified, when these are infused; and that these are first infused, when a man is justifi∣ed: and yet they tell us of a true Faith, true Hope, true Love going before justification. Which by their doctrine, though they goe toge∣ther, I meane Faith, Hope, and Charity, accompanied with other good dispositions, are neither graces nor gifts of grace infused. For before, or without the Sacrament there is no justification, which they have ty∣ed to the Sacrament, and before justification, as themselves say, there is no grace. For if they were graces indeed (as no doubt but they are where they are true and goe together accompanied with other good

dispositions) then men might be justified before the receit of the Sacra∣ment, as Abraham was; and then the Sacrament to men so qualified, should not conserre grace, but seale it. Thus to mainetaine their per∣nicious errour concerning the efficacie of the Sacraments justifying ex opere operato (whereby they have turned religion into an outward forma∣lity) that Faith, that Hope, that Charity which goe before the Sacra∣ment, as namely in Cornelius before his baptisme, should be no true graces, because all true justifying and saving grace is insused in the ad∣ministration of the Sacrament: and this infusion of grace is that, which they call justification. By their doctrine therefore justifying faith is that which in the very act of justification is infused, and being infused doth justifie, not by way of disposing, but formally; it selfe being informed by Charity. And therefore according to their owne doctrine, that faith which disposeth to justification, is not justifying Faith. And consequent∣ly all this discourse concerning six other preparative dispositions con∣curring with faith, to prove that we are not justified by faith alone, is be∣sides the purpose. For that faith, which they make their first prepara∣tive disposition, is not justisying faith; neither doth justifie otherwise by Bellarmines owne confession, than its next companion, viz, servile feare, doth. But wee, when we say, that faith alone doth justifie, speake not of a bare and naked assent which is common to the wicked which cannot justifie, either alone, or at all; but of a true, lively, effectuall faith, which worketh by love: and therefore, I say againe, this whole dispute of the seven dispositions is meerely impertinent.

§. IV. But some will say, doe you require no preparative dispositi∣ons going before justification? I answer, that in adult is we doe: but that no way hindereth the truth of our assertion concerning justification by faith alone: wee doe confesse, that to the begetting of justifying faith preparative dispositions are ordinarily required in adultis, in those who be of yeares, wrought partly by private education and use of other pri∣vate meanes, as reading, meditation, conference, &c. and partly, by the publicke ministery both of the Law and of the Gospell, by which, first, our minds are illuminated to know God and our selves, and what wee shall bee in Christ if wee beleeve in him. Secondly hee mollifieth our hearts and humbleth our soules ordinarily by the ministery of the Law and extraordinarily by afflictions, either outward or inward, which are the terrours of a distressed conscience, by which when the Word will not serve, the Lord draweth men, as it were, with a strong hand: that being thus humbled we may become fit auditours of the Gospell, In which the Lord to the humbled and prepared soule revealeth his un∣speakeable mercies in Christ, stirreth us up, by the ministers of recon∣ciliation, to accept of his mercie in Christ, intreating and perswading us in the name of God, and in Christs stead, that wee would be reconci∣led unto God. The holy Ghost, having thus knocked at the doore of our hearts, at length in his good time he himselfe openeth our hearts to receive Christ by faith, working in our judgments a lively assent to the doctrine of salvation by Christ, and by it both an earnest desire in our

hearts, to be made partakers of Christ (which is the desire of applicati∣on) and also in our wils a setled resolution to acknowledge him to be our Saviour, and to rest upon him alone for salvation, which is the will and purpose of application. Having thus received and embraced Christ by a lively assent or beliefe, and so having the condition of the promise, which is faith; in the next place wee proceed to actuall ap∣plication by speciall faith; which is farther to be confirmed by the Sa∣craments, which are the seales of that righteousnesse which is by faith; and by the practise of piety or leading of a godly life; whereby wee are to make, as our election, and calling, so also our justification sure unto us.

§. V. But come we to his argument drawne from the seven prepa∣rative dispositions. And first, for faith, he saith, he shall not need to prove, that it doth justifie, because we confesse it; but that it doth not justifie alone. Answ. That justifying saith, which is a grace infused in our regenerati∣on, we deny to justifie by way of disposing: that faith, which goeth be∣fore regeneration, and is not infused, we deny to justifie at all. And such is that faith whereof he speaketh; and therefore hee reckoneth without his host. From our assertion he should rather have concluded thus. That, which is but a preparative disposition to justification, doth not justifie at all: that faith which goeth before regeneration, is but a pre∣parative disposition to justification, as Bellarmine teacheth: therefore that faith, which goeth before regeneration, doth not justifie at all. Or thus: a preparative disposition to justification doth not justifie: but faith, as all confesse, doth justifie: therefore it is not a preparative dispo∣sition to justification.

§. VI. Yea but he will prove by authority of Scriptures, by testimonies of Fathers, and by reason, that faith doth not justifie alone, because it is but the beginning of justification: and therefore other things must accompany and follow it to perfect our justification. Answ. That it is the beginning of sancti∣fication, and the root of all sanctifying graces, I have already confessed. But the concurrence both of other inward graces, and of outward obe∣dience unto sanctification, doth not hinder, but that faith doth justifie alone. Neither doth faith justifie, as the beginning of justification on∣ly: first, because there are no degrees of justification before God; for in the first act it is perfect: and to that act continued throughout this life, faith, as I shewed before out of divers of the Fathers sufficeth. I say, sufficeth to justification: and therefore is not the beginning onely, but also the continuance and consummation thereof: for as in the first act it justifieth, so also in the continuance of justification, for by it wea stand, and by it we liveb, and so long as we have faith, it is imputed unto us for righteousnesse even from faith to faithc, as it was to d Abraham, after he had long continued in the faith.

§. VII. His first proofe is Heb. 11. 6. Hee that commeth to God, must beleeve that God is, and that he is a rewarder of them that seeke him. Therefore faith is the first motion of comming to God, which wee wil∣lingly confesse. But he should have done well, to have told us, what is

meant by comming unto God. For to come unto Christ is to beleeve in him, Ioh. 6. 35, 37, 44, 65. And if that bee the meaning of the holy Ghost in this place, then to come unto God is to beleeve in him by speciall faith, otherwise the Apostle should enunciate idem per idem. And then the meaning is this, hee that would beleeve that God is his God, and that he will be gracious unto him, must first beleeve that God is, and that he is a rewarder of them that seeke him. Or thus, wouldest thou beleeve that Christ is thy Saviour, then must thou first beleeve that hee is the Saviour of all that truely beleeve in him. Or, it may be, that the word come, in this place is to bee expounded by the word seeking. He that will come unto God, that is, hee that will seeke God, must be∣leeve that God is, and that he is a rewarder of them that seeke him. For these words, comming, returning, seeking, which properly betoken the actions of the body, are by a Metaphorec translated to the actions of the soule, whereby is meant, sometimes our conversion and turning unto God, Deut. 4. 29. 30. 2 Chron. 15. 4. Esa. 9. 13. Hos. 3. 5. & 5. 15. cum 6. 1. & 7. 10. And if that bee the meaning of this place, then no∣thing else can bee gathered from it; but, that faith is the beginning of our repentance and turning unto God. Sometimes the whole study of piety, whereby wee endevour to know God, and to serve him. 1 Chro. 28. 9. If thou seeke him, that is, if thou endevour to know and to serve him with an upright heart and with a willing mind, 2 Chron. 14. 4. & 15. 12. & 17. 4. Act. 17. 27. Psal. 119. 2, 3. whereupon godly and reli∣gious men are said to bee seekers of the Lord, Psal. 22. 26. & 24. 6. & 40. 16. Esa. 51. 1. And thus, faith is the beginning of all piety and of the true worship of God. Sometimes it signifieth affiance in God, Psal. 9. 10. Esa. 11. 10. compared with Rom. 15. 12. Psal. 69. 6 And so faith is the cause of affiance: for by faith wee have affiance, Eph. 3. 12. Sometimes it signifieth invocation and calling upon the name of God So David sought God, 2 Sam. 12. 16. that is besought him So Esa. 55. 6. Psal. 34. 4. Matth. 7. 7, 8. Ier. 29. 12, 13. Zach. 8. 21. 22. 2 Chron. 2. 3, 4. and thus faith is the cause of prayer: which if it bee effectuall, is called the prayer of faith. Iam. 5. 16. And this is •…•…ignified in.

§. VIII. The next place which Bellarmine alleageth, viz. Rom. 10. 13. 14. whosoever shall call upon the name of the Lord shall bee saved. How then shall they call upon him in whom they have not beleeved, and how shall they beleeve in him of whom they have not heard, and how should they heare without a preacher? and how shall they preach except they be sent? Where Bellarmine observeth this order of justifica∣tion, (he should have said of salvation.) First, sending of Preachers. Se∣condly, preaching. Thirdly, faith. Fourthly, invocations. Fisthly, sal∣vation, that is, saith he, justification, which is, as he saith, the healing of the soule from the disease of sinne. Of these, saith he, sending and preaching are without us, therfore the first beginning of justification, within us, is faith, which invocation doth follow, and the rest in their order. I answere, first, that the Apostle setteth downe in order the degrees, not of justification, but of salvation. Whereof the first, after election, is vocation; unto which

three of these degrees are referred. First, sending of Preachers. Se∣condly, Preaching. Thirdly, hearing, by which faith commeth. The second is justification by faith. Thirdly, sanctification, whereof one principall duety is mentioned, viz. invocation, which seemeth to bee put, as sometimes it is,f for the whole worship of God, or religion, Fourthly, salvation. Secondly, in reckoning these degrees he omi•…•…teth one, in favour of their implicite faith. For where the Apostle saith, how shall they callupon him, in whom they have not beleeved, how shall they beleeve in him of whom they have not heard, and consequently by hearing knowne, this degree he leaveth out; which proveth, that men cannot beleeve in God, who have not heard of him, nor by hearing knowne him. Thirdly, his inference is of no force at all, For by this place it is not proved, that faith is the first beginning of justification: but this is proved, that as the word begetteth faith, which doth justifie, or as the Apostle speaketh in other words, Rom. 8. 30, whom the Lord doth call, them he doth justifie: so faith begetteth invocation and all other dueties of sanctification, for whom God doth justifie, hee doth sanctifie. Now sanctification is the beginning of glorification in this life: for by it the Lord beginneth in us a spirituall and eternall life: and as glory is gratia consummata, so grace is gloria inchoata. So that from this place compared with Rom. 8. 30. and 2 Thess. 2. 13, 14. wee may be bold to set dowue the degrees of salvation in this order, Election, Vo∣cation, Iustification, Glorification, and that either begun in this life, which is sanctification, or consummate in the life to come, which is our eternall salvation.

§. IX. His third testimony, is Ioh. 1. 12. So many as received him, to them hee gave power to be made the sonnes of God, to them which beleeve in his name. Where, saith he, Saint Iohn plainly teacheth, that these who receive Christ by faith, are not yet the Sonnes of God, but may bee made the Sonnes of God, if they goe on further, so that they begin also to hope and to love; for love properly maketh men the Sonnes of God. Answ. The words are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Where Bellarmine by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which the vulgar Latine readeth potestatem, understandeth possibility, as if he had said, po∣tentiam; and the Verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is the aorist, hee understandeth as if it were the future, as if the meaning were, that those, who receive Christ by faith, are in a good possibility to become hereafter the Sonnes of God, if to their faith they shall adde hope and love: for it is love pro∣perly, saith he and not faith, that maketh men Gods children. But the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 never signifieth possibility, but as in other places it is transla∣ted power or authority; so here, as also, 1 Cor. 8. 9. & 9. 12. right, or priviledge, or as Ianseniusg interpreteth, authoritatem, dignitat•…•…m, jus. And the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signifie, not that they may be made hereafter, but that so soone as men beleeve they are already the Sonnes of God: hee gave them this right, or priviledge, this prerogative, dignity or preheminence, to bee the Sonnes of God. And so Iansenius; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may bee rendred not onely fieri to bee made, but also esse to be, that is now, saith hee, may bee the sense, hee gave them that authority, right,

and dignity, ut sint Dei filii: that they are the Sonnes of God not onely after, but when they doe receive him, For of them that receive Christ, even by the first degree of faith, it is said, that they are borne of God, 1 Ioh. 5. 1. Whosoever beleeveth, that Iesus is Christ, is borne of God: hee doth not say, is in possibility to bee hereafter; but hee speaketh in the time past, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hee is already borne of God: and in this very place Ioh. 1. 12, 13. they that beleeve in Christ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are borne of God. For indeed regeneration in order of nature, though not in time, goeth before faith, which the Spirit, when hee doth regenerate us, worketh in us. Iansenius well observeth, that the parts of this text understood ac∣cording to Bellarmines sence, cannot well stand together: that those who are said to have received Christ should have power given them wherby they may be made the Sonnes of God. For if they have received him, they are already the Sonnes of God, and need not to bee made Sonnes of God. And on the contrary, if they are in possibility to be made Sons then now they are not, and if they be not Sonnes, then they have not yet received him. And further he observeth, that of them, who are here said to have power given them to be the Sons of God, in the next verse it is said, that they are born of God. Besides, those who have not yet received Christ by faith, are notwithstanding in possibility to be made the Sons of God, whiles they are capable of faith, and are in possibility to beleeve. The place to which he referreth us, is 1 Ioh. 2. 19. Ye know, that hee, who worketh righteousnesse, is borne of God: from whence this may be ga∣thered, that working of righteousnesse is an evident signe or marke of him that is borne of God: not that working righteousnesse is the cause to make a man Gods child, but an evidence to declare that hee is the child of God. For he that is borne of God committeth not sinne 1 Ioh. 3. 9. as a servant of sinne, Ioh. 8. 34. and hereby we doe know that we are passed from death to life, that is, that wee are justified, because wee love the brethren, 1 Ioh. 3. 14. Hereby the sonnes of God are manifest and the sonnes of the Devill; hee that worketh not righteousnesse is not of God, nor hee that loveth not his brother, vers. 10. Hereby, saith our Saviour, shall men know you to be my disciples, if you love one another Ioh. 13. 35. I conclude with Saint Paul, Gal. 3. 26. By faith in Iesus Christ, (hee doth not say by love, but by faith;) yee are, (hee doth not say, yee may bee, but yee are) all, that beleeve, the Sonnes of God, up∣on which words, as I noted before, Thomas Aquinas observeth, Faith alone maketh men the adoptive Sonnes of God.

§. X. To these places of Scripture Bellarmine addeth the testimo∣nies of the Fathers; who, if they speake as Bellarmine citeth them, they say nothing but what wee willingly confesse; to wit, that faith is, as Cle∣mens Alexandrinus speaketh,h 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first propension or inclination to salvation; that it is, as it were, the eye of the soule, and the Lampei to finde the way to salvation, as Cyrill of Hierusalem, that it is the light of the soule, the dore of life, the foundation of salvation, ask E•…•…sebius Emissemus: that it is the beginning of righteousnesse inhe∣rent, asl Chrysostome, that it is the gate and the way unto life asm Cyrill

of Alexandria that it is the first grace in a Christian, as Ambrosen that it is the beginning and originall of as•…•…iance and accesse to God, aso Ie∣rome, that wee are made the sonnes of Wisedome, the faithp of the Me∣diatour preparing and working it, that it is first given,q and by it the rest, that to a Christian the true beginningr is to beleeve in Christ, that by faith wee obtaine grace,s and by grace the health of the soule, that the house of Godt (whereby is meant the whole oeconomy of our sal∣vation in this life) is founded on faith, raised by hope, and perfected by charity, as Augustine. That faith is the foundation of righteousnesse,u which no good workes precede, and from which all proceede, that it is the foundation of all vertues as Prosper. That if faith bee not first begotten in the heart, the rest cannot bee good, asx Gregory. All this and more wee affirme concerning faith, But although many other graces besides faith are required unto sanctification, as forerunners fit∣ting us unto salvation: yet none concurre with it to the act of justifica∣tion. And although it be the beginning of sanctification and of all other graces: yet it is not onely the beginner, but the continuer also of san∣ctification, purifying still the heart, and working by love; by which we stand, by which wee live, being by the powery of God through faith, preserved unto salvation. And although it be termed by some the be∣ginning (as it is) of inherent righteousnesse; yet it alone, as I shewed be∣fore by diuers testimonies of the Fathers, sufficeth to justification. And therefore by it wee have not a partiall or inchoated, but a perfect and plenary justification.

§. XI. To these testimonies saith he, naturall reason may be added; and well may hee call it naturall, for there is little art in it: and although it bee very simple, yet it is double containing two slender proofes. The former, because faith is the foundation of hope and charity: but neither hope nor charity is the foundation of faith. For a man may beleeve that which hee neither hopeth for, nor loveth, but hee cannot hope for, or love that, which hee doth not beleeve. And what then? therfore faith is the beginning of other graces. And what then? therefore it followeth, that it doth not sancti∣fie alone, for it is but one among many: but it doth not follow, that ther∣fore it doth not justifie alone. And where hee saith that faith is the foundation of hope, and that a man cannot hope for that which he doth not beleeve; this overthroweth a maine Doctrine of the Church of Rome maintained by Bellarmine, in other places, that a man may hope well for the remission of his fins, and for his salvation, but without spe∣ciall revelation he may not beleeve it. His second reason hath no sound∣nesse in it. In bodily diseases, saith hee, the beginning of health is, for a man to beleeve, that hee is sicke, and to beleeve the Physitian, that taketh upon him to cure him, and yet not that faith alone is entire health. Where Bellarmine compareth justification to health recovered from sicknesse to which not justification may bee compared, but sanctification. For the disease of the soule, as well as of the body, is not onely a privation or absence of health, but also an evill disposition or habit: which is cured by the con∣trary disposition or habit: for as the whole body of sinne is cured in

some measure by the grace of regeneration or sanctification: so the se∣verall members thereof: as infidelity by faith, despaire by hope, hatred by charity, pride by humility, uncleannesse by chastitie, drunkennesse by sobriety, &c. Secondly, he compareth the beleefe of a sicke man be∣leeving that the Physitian will cure him, which is no health at all, nor meanes of health, but in conceit, for many times it proveth otherwise, (the promise of the Physitian being deceiveable and the event uncer∣taine) to the faith of an humbled sinner grounded on the infallible pro∣mises of God, which are alwayes performed, to them that beleeve.

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

§. 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 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.

§. 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. 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 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 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 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 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) 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 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 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 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 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 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 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 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 saithk 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 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 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 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.

CAP. XII. Of foure other dispositions: viz. love, penitencie, a purpose and desire to receive the Sacrament, the purpose of a new life.

§. I.

HIs fourth disposition is Love, for so soone as a man doth hope for a benefit from another, as namely justi∣ficacation from God, hee beginneth to love him from whom hee doth expect it. In which words there is some shew, that hope disposeth to love; but that love doth dispose to justification, not so much as a shew. But that some love goeth before justifi∣cation, and disposeth thereto, he endeavoureth to prove, which if he could performe, were to little purpose: •…•…or so long as this love doth not justifie, his assertion doth not disprove justification by faith alone, but indeed he proveth it not, though to that purpose hee produceth, besides foure testimonies of Scripture, the authority of the Councell of Aurenge. His first testimony is a supposititious senrence of an Apocryphall Booke. For neither is the sentence in the originall Greeke, nor the Booke canonicall; neither is the sentence it selfe to the purpose: Yee that feare the Lord love him, and your hearts shall be (he doth not say, justified, but) enlightened; that is, as Iansenius expoun∣deth, comforted. For they that feare God and love him are already justi∣fied by faith, from which both feare and love doe spring.

§. II. His second testimony, Luk. 7. 47. Many sinnes are forgiven

her, because she loved much, therefore love is the cause of forgivenesse. I answer by denying the consequence. For here in the Papists are many times grossely mistaken: who thinke, that in every aetiologie, the rea∣son which is rendred is a cause, so properly called, when as indeed it may be any other argument or reason, as well as the cause. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the cause in a large sense, doth not onely fignifie that which causeth the ef∣fect, which properly is called the cause of a thing or action, but also any reason, which proveth the thing propounded, which is a cause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not of the action or thing it selfe, but of the reasoning or con∣clusion; or as wee use to say, cons•…•…quentiae, non consequentis, of the conse∣quence not of the consequent. Thus it is called the fallacie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 non causa pro causa, when that is brought for any argument which it is not. So the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is trāslated redditio causae is the rendring of any reason from any argument whatsoever. For in any syllogism, that which is the medium, though it bee the effect of the thing, is the cause of the conclusion; because it is the reason which proveth it, and in this sense a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for which cause, and wherefore, is all one. Thus the Papists prove Christs humiliation to have beene the cause of his exaltation, as wee heard before, b because •…•…he Apostle saith, therefore God exalted him &c thus they prove the workes of mercie to bee the cause of salvation, because our Saiour saith, for I was hungry, &c: so here, that love is the cause of forgivenesse, because it is said, for she loved much: when indeed our Saviour argueth not from the cause to the effect but from the effect to the cause, as is most evident. First, by the parable of a creditour who having two debtors, whereof the one owed him five hundred pence, the other fiftie, and neither of them having any thing to pay, he freely for∣gave them both their debt. Our Saviour ther•…•…fore demanding of the Pharisee, who had invited him, which of these debtours would love the creditour most; the Pharisee truely answered, I suppose he, to whom he forgave most: which answer, approved by our Saviour, plainely proveth that love was not the cause of forgivenesse, but forgivenesse of love, and the forgiveing of more the cause of greater love, and the forgivenesse of lesse the cause of lesse love: and consequently, that the greater love was not the cause of greater forgivenesse, but the effect of it. This pa∣rable our Saviour applying to the Pharisee that invited him as the lesse debtour, and to the woman, which had been a notorious sinner, as the greater debtor, to both which he had forgiven their debts, they having nothing to pay, sheweth, that her grea•…•…er love was an evidence of her greater debt forgiven. Secondly, by the antithesis in the same verse, but to whom little is forgiven, hee loveth but a little. It is therefore plaine that the forgivenesse is the cause of love, and the forgiving of more, of more love, and the forgiving of lesse, of lesse love. And as lesse love is a token of the lesse debt forgiven, so greater love of more forgi∣ven: hee speaketh therefore of her love, not as the cause going before, but as the effect following after justification.

§. III. And such is Bellarmines argument out of 1 Ioh. 3. 14. we are translated from death to life, that is, we are justified because we love the

brethren, therefore the love of the brethren is the cause of justification. I deny the consequence: the love of the brethren is not the cause, but the fruit of our justification, whereby it may be knowne. And this appea∣reth manifestly out of these words which Bellarmine hath fraudulently omitted. Nos scimus quia translati sumus, &c. wee know that wee are translated from death to life, because wee love the brethren. Our loue then is not the cause of justification, but a manifest signe and evidence whereby it is knowne, that we are already justified: for so he saith spea∣king in the time past, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that we are already passed or transla∣ted from death to life. And to the like effect our Saviour speaketh Luk. 7. 47. as if hee had said, hereby it appeareth, that many sinnes are forgi∣ven her because shee loved much. But that it was not her love, that ju∣stified her, but her faith, our Saviour, who had so highly commended her love doth in expresse termes testifie: thy faith hath saved thee, goe in peace, upon which wordes of our Saviour shee, who was formerly justified before God by a true justifying faith, which our Saviour pro∣fesseth, and which shee testified by her love and by her repentance, de∣parted home justified in the Court of her owne conscience by speciall faith, and being justified by faith, had peace with God.

4. As for his allegation out of Gal. 5. 6, that faith worketh by love: it hath no colour of proofe that love disposeth unto justification, but ra∣ther the contrary. For he that is indued with faith working by love, is already justified.

§. IV. The Councell of Aurenge hee alleageth against himselfe. For if God doe first inspire faith and love (it speaketh of those who are adult•…•…) that wee may faithfully require the sacrament of Baptisme; then are we first justified by faith, and afterwards receive the sacrament, as Abraham did circumcision, as the sac•…•…ament and seal•…•… of justification by faith. And this is generally to be understood of Sacraments recei∣ved by them, who are come to yeares of discretion; that they must be endued with justifying faith when they come to receive the Sacra∣ments; otherwise they receive no benefit by them. For as touching Baptisme, our Saviour saith, hee that beleeveth and is baptized shall be saved; but hee that beleeveth not (whether hee be baptized, or not bap∣ti•…•…ed,) he shall bee condemned. And as touching the Eucharist, it is certaine, that no man can receive Christ therein without faith: which is both the hand of the soule to receive him: and as it were the mouth of the soule to eat his body and to drinke his bloud. And further, Sacra∣ments are seales anne•…•…ed to the letters patents of Gods promises in the Gospell, and therefore confirme or assure nothing, but what is contai∣ned in the promise, and upon the same conditions. The condition is faith.

Obiect. But you will say, if a man must be justified before he receive the Sacrament, to what end doth hee then receive it? Answ. that hee who is justified before God by the former degree of faith, may by speci∣all faith, confirmed by the Sacrament, bee justified in his owne consci∣ence, that is, that hee may in some measure be assured thereof.

§. V. Bellarmine, having produced his owne arguments, hee com∣meth now to answer such, as he saith, are ours. The first, out of 1 Ioh. 4. 19. wee love God, because he first loved us. Now God loveth no man actually whom hee doth not justifie, and reconcile unto himselfe in Christ; for untill then wee are in the state of enemies. Neither doth any that is not justified nor reconciled to God in Christ, love him: or if hee doe then doth hee love God before God loveth him. Gods love therefore goeth before our justification, and our justification goeth be∣fore our love of God. Neither is this onely true, that God loveth us before wee love him, but before wee can love him aright, wee must bee perswaded of his love towards us, which perswasion is faith, from which love proceedeth, 1 Tim. 1. 5. Bellarmine answereth, that God indeed lo∣veth men first, and by loving them maketh them just but by little and little and by certaine meanes. For whom hee loveth, hee first calleth to faith, then he in∣spireth into them hope and feare and love inchoated, lastly, he justifieth and in∣fuseth perfect charity. Reply, First, that which he speaketh of making just by little and little may agree to sanctification, but to justification it agreeth not; for thereof there are no degrees. Secondly, It would bee knowne, whether this beginning of charity, which he saith goeth before justification, bee the same which in justification is infused, differing on∣ly in degree, If it be not the same, how is it charitas inchoata and if it be not infused, as well as that in the act of justification, why doth he say it is inspired? If it bee the same, then gratia gratum faciens is inspired before regeneration, before which wee are nothing but flesh, and in our flesh there is no good thing. And by this reason justification shall bee no∣thing else but the perfecting of that charity which before was begun: neither can a man bee truely said to bee justified by charity, who is not endu•…•…d with perfect charity, perfectly and fully expelling all sin: which in this life is never perfect (much lesse in incipients) nor ever doth so ex∣pell sinne, but that allwayes whiles wee are in our mortall bodies sinne remaineth in us. Wherefore the Papists doe never attaine to that which they call justification, which indeed is not justification, but the perfe∣ction of sanctification. Or if they say they doe attaine unto it, and that they have no sinne, they are lyars, and there is no truth in them.

§. VI. Our second argument: no man can love God in any accep∣table measure, unlesse hee have the Spirit of God dwelling in him: for love is a fruit of the Spirit, Gal. 5. 22. to this purpose hee citeth for us, Rom. 5. 5. which allegation hee cannot answere, because he understan∣deth the place of our love of God, which is shed abroad into our har•…•…s by the holy Ghost. Now no men have the Spirit of God, but they who are regenerated and justified: for the Spirit of truth the world cannot receive. Ioh. 14. 27. Bellarmine saith, this is true of perfect love, but imper∣fect love and inchoated which even now out of the Counsel of Aureng he confessed to be inspired of the holy Spirit, may be had without the Spirit; but not without Gods speciall helpe. Which words discover unto us one of the depthes of Satan in the mystery of iniquity. For the Papists, as they doe wonderfully extenuate originall sinne, so doe they use to magnifie

the strength of nature corrupted. They doe not acknowledge that, which the Scriptures plainely teach, that by nature c wee are dead in sinne: onely they say that we are diseased with sinne, and entangled and bound with the chaines of sinne, so that if wee bee not holpen of God, wee are not able to doe that which is good. But if God doe afford u•…•… his speciall helpe, then we can have faith, and feare, and hope, and love, and the other preparations. And further the privative corruption which they cannot deny to be in originall sinne, they confesse by the halves, or not so much: for the privation which is in originall sinne is not onely of the act, which they doe not wholly confesse but of the power and the habit it selfe. So that in us by nature there is a meere impotencie to that which is spiritually good, in respect whereof wee have lost bonum possibilitatis as Augustine teacheth. Wherefore that wee may bee ena∣bled to beleeve, to hope, to love, to feare God, to purpose amendment of life, &c. it is necessary that wee should bee not holpen, or loosed, but renewed, regenerated, created a new, and raised from the grave of sinne.

§. VII. And here I am to mention two things, both for the com∣fort of true though weake Christians, and also for the detestation of po∣pery. These beginnings of faith, of hope, of love, of amendment of life, the Papists doe not acknowledge to be graces infused, but the fruits of nature assisted with Gods special helpe, by which, they being holpen of God doe prepare and dispose themselves to the grace of justification, which is given to man according to their owne preparative dispositi∣ons. But forasmuch as these beginnings of faith and other vertues are not the fruits of nature (for in our flesh there is no good thing, and that which is borne of the flesh is flesh; the very disposition of our nature be∣ing enmity against God) but of the regenerating spirit: the weake Christians therefore; though the graces of God in them are weake and small, even as a graine of Mustard-seed: yet if they bee true and unfai∣ned, they are to be perswaded, that the Lord, who in his children accep∣teth the will for the deed, will accept of them, as the fruits of his spirit; seeing hee professeth, that hee will not quench the d smoaking flaxe, nor breake the bruised reed. And surely, if the Spirit of God bee the author of no charity, but that which is perfect, then is he author of none in this life, wherein wee receive but the first c fruits of the Spirit.

2. The Papists doe not hold themselves to bee justified untill per∣fect charity bee infused into them, by infusion whereof all sinne is ex∣pelled. So that in any one of them being justified no sinne remaineth. And therefore whiles sinne remaineth in them (as it doth alwayes even in the best, during this life) they are not justified. No marvell then that Papists cannot be assured of their justification, seeing they may bee as∣sured that they are never justified because they never attaine to perfect righteousnesse in this life, and because sinne doth alwayes remaine in them.

§. VIII. Our third argument I propound thus:

None that is a child of wrath and an enemy to God can love God whiles he continueth in that estate.

But untill their reconciliation and justification all men are children of wrath, and enemies to God.

Therefore before reconciliation and justification no man can love God.

Bellarmine answereth that a man may love God, though God be angry with him: which is in respect of Gods children, who are justified and recon∣ciled unto him; but the question is, whether those that are not yet re∣conciled and justified, can love God: wee know that Gods anger may stand with reconciliation. For God is angry with his dearest Children when they sinne f against him, and in his anger hee doth also correct them, with whom notwithstanding he is reconciled for he doth correct them in love and for their good. Gods children therefore may love God, where they know him to be justly angry with them: but they that are enemies, as all are untill they be reconciled, doe not love God: but the very disposition of their corrupt nature is g enmity against God.

§. IX. His fifth disposition is Penitencie, which, as he saith, is a sorow for sinne and a detestation of it: which I deny not, ordinarily to be a dis∣position in the children of God to repentance. But this is to be under∣stood of the godly sorrow which some call contrition, which is not to be found in naturall men, which is a sorrow conceived, not so much for the punishment deserved, as for the offence of God, whom they have displeased and dishonoured being so gracious a God unto them. This proceedeth from faith and from love. Of this it is said, 2 Cor. 7. 10. that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 godly sorrow worketh repentance never to be repented of. As for that sorrow, which is conceived not for the offence of God, but for the shame and punishment which follow sinne, which some call at∣trition, it is of the same nature with servile fear•…•…: which, though in it owne nature it rather driveth from God than draweth to him, as we see in h Iudas; yet God is pleased sometimes to use it as a meanes to draw his elect unto him. But though contrition dispose men to repentance, and attrition be used sometimes as a preparative to faith, because humi∣liation is the way to exaltation: yet neither of both justifie: and there∣fore, for all them, faith alone doth justifie.

§. X. But let us examine his proofes: wherein, though his premis∣ses be very weake, yet his conclusion (as allwayes) is very confident. His proofes are these, Act. 11. 18. Therefore God hath given to the Gen∣tiles penance unto life. 2 Cor. 7. 10. The sorrow which is according unto God worketh penance to salvation that is stable. Ezek. 18. 27. when a wicked man shall turne himselfe from his wickednesse, hee shall quicken his soule. What can be more cleare? if penance be given of God un∣to life, that is, to obtaine life, if sorrow for sinne undertaken for God worke pe∣nance to salvation, if he which doth penance doth quicken his owne soule: how doth faith alone justifie, or how doth penance not justifie? Answ. When I con∣sider your arguments, I wonder at your confidence. The word which in the vulgar latine is in the two first places translated poenitentia, and by the Rhemists penance, in the originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is not sorrow for

sin, but repentance it selfe, which importeth a change of a mans mind and disposition, and is not a forerunner, but a consequent of justificati∣on before God: which in the first place is called repentance unto life, because though it bee no cause, but a consequent of justification, yet it is the way to life, and a necessary forerunner to glorification. The godly sorrow in the second place is commended as an excellent disposition to the renewing ofrepentance in the faithfull not to bee repented of. The third Bellarmine readeth thus: when a wicked man shall turne himselfe from his wickednesse, hee shall make alive his soule, as if a wicked man could either turne himselfe from his wickednesse, or quicken his owne soule, or as if a dead man could restore himselfe to life. But then is the wicked turned, when God doth turne him: and then is his soule quick∣ned, when God doth quicken him. The words are, when the wicked turneth from his wickednesse, hee shall preserve his soule from death; that is, as it is expounded in the next verse, he shall live. Howsoever, this place speaketh not of any foregoing disposition, but of repentance it selfe, which in order of nature never goeth before justification, though many times it be discerned before it, as the cause many times is knowne by the effect. But not whatsoever is necessary to salvation, doth justi∣fie. All the graces of sanctification, and namely repentance, have their necessary use: But justification is ascribed onely to faith, because it is the onely instrument ordained of God to receive Christ, who onely is our righteousnesse.

§. XI. His sixth disposition is a purpose and desire to receive the Sacrament: by which, as he conceiveth, justification is conferd. Answ. If we did hold with them (as we doe not) that the Sacraments doe con∣ferre grace ex opere operato, and that without them no man could be ju∣stified, and therefore also that they who would be justified▪ ought to desire and purpose to be made pertakers of the Sacrament: yet what would this hinder the justification by faith alone? which if Bellarmine disprove not, all that hee saith is impertinent. How much more, if nei∣ther the Sacraments doe conferre grace according to the Popish con∣ceit, nor the desire of the Sacrament be a disposition to justification. All that in this case can truely be said is, that forasmuch as God in his great mercy hath ordained the Sacraments, as effectuall meanes to confirme our faith, and to seale unto us our justification, that it is a signe of a prophane and unsanctified heart, to neglect or to despise such holy or∣dinances of God.

§. XII. His seventh disposition, is the purpose of a new life, and of observing all the commandements of God, without which wee ought not to be made pertakers of the Sacraments. Answ. This purpose of a new life, is that which the Scriptures call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 repentance; which is a fruit of justifying faith and a consequent of justification. Seeing there∣fore those adulti, which come to the Sacraments, ought to bring with them this purpose; it followeth, that they ought first to be justified be∣fore God by faith, as Abraham was, and then to receive the Sacrament as a seale of that righteousnesse which is by faith. So that this purpose;

though it be necessary to salvation, yet neither doth justifie, nor dispose to justification. The place, which hee citeth out of Ezek. 18. 31. is an exhortation to both the parts of sanctification, viz. mortification, in those words, cast from you all your transgressions: vivification, in those, and make you a new heart and a new spirit. But of justification he spea∣keth not. Neither are we any where exhorted thereto, or to the parts thereof, which are not our acts, but the actions of God himselfe, who onely remitteth our sinnes and accepteth of us as righteous in Christ by imputation of his righteousnesse. Thus much of his first principall ar∣gument taken from the seven dispositions.

CHAP. XIII. Bellarmines second principall argument, that faith doth not justifie alone, because being severed from Love, &c. it cannot justifie.

§. I.

BELLARMIN•…•… second principall argument is this: If Faith be severed from Hope and Love and other vir∣tues, without doubt it cannot justifie: therefore faith alone doth not justifie. Answ. If the meaning of his conse∣quent be this, therefore that faith which is alone doth not justifie: I grant the whole: for though faith doe justifie alone, yet that, which is alone, s•…•…vered from Charity and other graces doth not justifie, as heretofore hath beene shewed. But though true justifying faith be never alone, but is alwayes accompanied with other graces, yet it justifieth alone: though it never be without other graces, yet it justi∣fieth without them, &c. his consequence therefore I deny: which hee laboureth to prove thus: If the whole force of justifying were in faith alone, insomuch that other virtues though present, conferre nothing to justification: then faith might justifie as well in the absence, as in the presence of the rest: but that it cannot doe: therefore the force of justifying is not wholly in faith, but partly in it, and partly in the rest. Answ. This consequence also I doe deny, and doe referre you to the similitude of the eye heretofore pro∣pounded, which though it be not alone, yet doth see alone: and though whiles it liveth it cannot be severed from the other parts of the body, yet it seeth without them against which similitude Bellarmine might as well argue after this manner. If the whole force of seeing were in the eye alone, insomuch that the rest of the members being present, con∣ferre nothing to the act of sight: then the eye might see as well in the absence as in the presence of the rest. But every body knoweth the in∣consequence of this proposition. For though to the act of seeing other members doe not concurre with the eye, as any causes thereof; yet to

the true being of the eye their presence is necessary, for it cannot be a true living organicall eye and instrument of sight, that hath not union with the other parts, and is not animated by the same soule. Even so I answere concerning faith: that although to the act of justifying other graces doe not concurre with faith, as any causes thereof: yet to the true being of faith their presence is necessary. For it cannot be a true lively justifying faith, which is severed from all other graces of San∣ctification, and is not wrought and made effectuall by the Spirit of regeneration.

§. II. Now he commeth to prove the antecedent of his argument, viz. that conditionall proposition: if faith may be separated from hope and love and the other virtues, witho•…•…t doubt it cannot justifie. But he unskilful∣ly troubleth both himselfe and his reader with his conditionall propo∣sition, which as it is not fitly made the antecedent of an Enthymeme: so is it not easily concluded. An Enthymeme is an unperfect Syllo∣gisme, which is to be made up or perfected by adding that part of the Syllogisme which is wanting. In this Enthymeme, though the ante∣cedent be a conditionall proposition; yet the proposition or Major of the Syllogisme, which also is conditionall, is wanting, and ought thus to be supplyed:

If faith alone doth justifie, then it may justifie being severed from hope and love and other virtues.

But it cannot justifie being severed from hope and love and other virtues:

Therefore faith doth not justifie alone:

In stead of this simple or categoricall assumption, he assumeth hy∣pothetically, if faith be severed from hope and love and other virtues then without doubt it cannot justifie.

This assumption he endevoureth to prove by three arguments, but to no purpose. For though w•…•…e doe constantly hold, that faith doth ju∣stifie alone: yet wee deny that faith being alone and severed from all other virtues, doth justifie either alone or •…•…t all: and therefore to that faith, which is alone, we attribute lesse than the Papists themselves. But he will needs prove it: first, because faith according to our doctrine doth justifie relatively, and consequently faith and justice are relatives: ther fore where faith is, there must needs b•…•… j•…•…stice (he m•…•…neth justice inherent) for one relative cannot be witho•…•…t the other. This, saith he, o•…•…r adversaries will admit willingly, who teach that by every sin•…•… faith is lost.

§. III. Answ. We doe indeed teach that faith doth not justifie, as it is an habit or gift inherent in us, or in respect of its owne worthi∣nesse, but relatively, or in respect of the object which it doth receive. As the hand which receiveth the almes, releeveth the poore man in re∣spect of the almes, which it doth receive. And yet I doe not conceive that therefore the hand and the almes be relatives. But we confesse, that justifying faith is not without his object: yet that object, by apprehen∣•…•…ing wherof it 〈◊〉〈◊〉 justifie rel•…•…tively, is not righteousnesse inherent (as here Bellarmine against his owne conscience doth suggest) but the righ∣teousnesse

of Christ by which wee are justified: betweene which, and faith there is such a relation; that as justifying faith is called the faith of Christ, or faith in Christ, faith in his bloud: so the righteousnesse of Christ by which wee are justified is called the righteousnesse of faith. And further I confesse, that whosoever is justified by righteousnesse im∣puted, is also in some measure just by righteousnesse inherent, though he be not justified before God thereby. But whereas he saith, that wee will easily admit this argument, that where faith is, there is also inhe∣rent justice, and consequently that justifying faith cannot be severed from other virtues, because wee teach, that by every sinne faith is lost: I doe much marvell at his impudency: for though he and his consorts doe wickedly teach, that by every act of infidelity faith is lost: yet wee are so farre from granting, that faith is lost by every sinne, that we con∣fidently hold, that true justifying faith is never totally or finally lost, by any sinne whatsoever that is incident to the faithfull and regenerate man. Some indeed have taught that by hainous offences, which doe vastare conscientiam, waste the conscience, faith is lost: yet that is farre from saying, it is lost by every sinne.

Secondly, againe, saith he, if faith doth justifie relatively, then it cannot be in a mans minde, but justice also must be there, and without love there is no justice. Answ. Without love there is no justice inherent, but that is not it to which faith when it justifieth hath relation, but that which faith having justified us bringeth forth in us as a consequent of justi∣fication.

Thirdly, moreover, saith he, if faith severed from all other virtues doe justifie alone, then it may also justifie being accompanied with those vices which are contrary to those virtues. But this cannot be imagined, that a man should be justified, and yet remaine a wicked man. Answ. If by vices he under∣stand certaine vicious dispositions, which though they doe not reigne in the faithfull, yet remaine in them as their infirmities: I confesse, that justifying faith may and doth stand with such. But if he meane the con∣trary habits of sinne, which reigne in the hearts of the wicked and im∣penitent sinners; I professe, that justifying faith cannot stand with such. For where these doe reigne the man is wholly unregenerate: and where regeneration is not, there faith, which by regeneration is wrought, cannot be. It is therefore against the nature and being of a true justifying faith, to harbour in a soule unregenerate.

§. IV. To this argument he saith we answere, that they assume that which is impossible, viz. that faith may be alone: which I beleeve not to have beene the answere of any of our Doctors, for a man arguing 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may suppose that which is impossible, and yet the argument be of no lesse force. But our assertion that faith cannot be alone, which before I have made good in the second Chapter of this booke, and de∣fended against Bellarmines objections, Chap. 3. hee laboureth a here to take away by three reasons: first by cavilling with Luther, and Calvin. First, b Luther saith, that faith justifieth both before and without Cha∣rity. I rejoyne: it justifieth before, because in order of nature it goeth

before: without, because, though Charity be present with it, yet it ju∣stifieth without it: even as the eye, though the eare be with it, yet seeth without it. Secondly, c Calvin saith, that the seed of faith remaineth in the greatest falles of the faithfull, and therefore without Charity. I rejoyne: Calvin saith no more than S. Iohn doth, d that the seed of God doth alwaies remaine in those that are borne of God: which seed of God is, as well the seed of Charity, as of Faith, and both the one and the other remaine in the greatest fals of Gods children; as wee see in Peter, in whom, though he fell most grievously, in denying and sorswearing his Lord, yet the seeds, yea the habits of faith and love did remaine, as I have proved e elsewhere.

Secondly, saith he, because our argument assumeth, not that faith may be alone: but that if faith did justifie alone, it would doe so though it were alon•…•…: this reason doth not confute our assertion, that faith cannot be alone, but taketh away that answere which he falsely, I thinke, assigneth to us. But this consequence of his, I have denied and disproved.

His third reason, which is but the second to disprove our assertions, if it bee true, saith he, that true faith is never alone, then it is because faith be∣getteth those other graces, even as a good Tree bringeth forth good fruit. And if this were so, then faith should goe before love and other graces, if not in time, yet in nature. But faith cannot be conceived to be in nature before justificati∣on, or justice infused, or those graces wherein justification consisteth, because these are relatives, as they say, God justifying and faith receiving justi∣fication: for relatives are simulnatura, &c. Answ. The relatives that we meane, are Christs righteousnesse imputed of God, and faith appre∣hending, or receiving it, which though they bee simul natura in respect of the one to the other, yet both of them are before the other graces in order of nature. But if justifying faith be before charity, and there be no righ∣teousnesse without charity, then (saith he) the same man may be just, and not just at the same time. Answ. It followeth not. For though in order of na∣ture faith be before love, 1 Tim. 1. 5. yet in time they goe together. Nei∣ther is that such an absurdity as he imagineth, that the same man, at the same time, should be a sinner in himselfe, and righteous in Christ: a sin∣ner according to the Law, because he hath broken it; but righteous ac∣cording to the G•…•…spell, because in Christ he hath fulfilled the Law. Christ being the end of the Law f to every one that beleeveth: Inso∣much that every one that beleeveth in Christ, is reputed as if he had ful∣filled the Law. Lastly because saith he, it is false which they hold, that faith cannot be severed from Charity and other virtues: and this he ta∣keth upon him to prove in the next g Chapter: unto which I have fully h answered in the second question concerning the nature of faith.

CHAP. XIV. Bellarmines third principall argument, from the removall of those cau∣ses which may be given, why faith doth justifie alone.

§. I.

HHis third principall argument is taken from the remo∣vall of those causes (he meaneth reasons) which may be given why faith alone doth justifie. All which, as he saith, may be reduced to three heads. The first, is the authority of Gods word. For if the Scriptures any where expresly say, that faith alone doth justifie, it must he beleeved, though no other cause could be rendred.

The second is the will of God justifying: namely because it hath plea∣sed God to grant justification upon the onely condition of faith.

The third is the nature of faith it selfe, because it is the proper•…•…y of faith alone to apprehend justification, and to apply it unto us and to make it ours. Be∣sides these I have rendred other causes; the chiefe and principall where∣of is this: because we are justified not by any righteousnesse inherent in our selves, but onely by the righteousnesse of Christ which being out of us in him is imputed onely to them that beleeve, and is received onely by faith.

§. II. But these three causes or reasons which he mentioneth, will not easily be remov'd: the first the authority of the Scriptures, this being the maine doctrine of the Gospell. Yea, (but saith Bellarmine) it is no where said in expresse termes that faith alone doth justifie when we, saith he, have expresse termes, that a man is justified by workes, and not by faith onely, Iam. 2. 24. Answ. To the place in the Epistle of Iames, I shall answere fully in his due a place. Onely here I say thus much. That Saint Iame•…•… spea∣keth not of the justification of a sinner before God, by which he is made or constituted just, (of which our question is:) but of that, whereby a just man already justified before God, may be approved declared and knowne both to himselfe and others to be just. And that the Apostle Iames speaketh not, either of workes as causes, but as signes of justifica∣tion; or of the habit of true faith: but of the profession of faith, or faith professed onely: and concludeth, that a man is justified, that is, knowne and approved to be just, not onely by the profession of the true faith, but by workes also: a godly conversation being, as it were, the life and soule of the profession, and without which it is dead. But though in expresse tearmes it be not said in so many words and Sylla∣bles, that faith doth justifie alone: yet this doctrine is by most necessary consequence deduced from the Scriptures. And what may by necessary

consequence be deducted out of the Scriptures, that is contained in the scriptures, as all confesse. Wherunto may be added, that the Fathers so conceived of the doctrine of the scriptures, who with one consent, as you have heard b have taught according to the scriptures, that by faith we are justified alone. And the Papists must remember, that by oath they are bound to expound the scriptures according to the cōsent of the fathers.

§. III. Now that this doctrine is contained in the Scriptures, I have plentifully proved before, c and something here shall bee added. There are but two righteousnesses onely mentioned in the Scriptures, by which wee can bee justified, either that which is prescribed in the Law, which is a righteousnesse inherent in our selves, and performed by our selves; or that which is taught in the Gospell, which is the righte∣ousnesse of Christ inherent in him and performed for us. The former is the righteousnesse of the Law, or of workes: the latter, is the righte∣ousnesse of faith. A third righteousnesse by which wee should bee ju∣stified cannot be named. And betweene these two there is such an op∣position made in the Scriptures, that if wee bee justified by the one, we cannot by the other. If therefore the Scriptures teach that wee are justified, by faith and not by workes, it is all one, as if they said, that wee are justified by faith alone. If it bee all one to say, by faith and not by the workes of the Law, or by faith alone: then saith Bellarmine, I demand, whe∣ther all workes and every Law be excluded, or not. For if all workes be exclu∣ded, then faith it selfe, which Ioh. 6. 29. is the worke of God, and if every Law, then the Law of faith, and consequently faith it selfe; and so to be iustified by faith, shalbe nothing else, but to be justified without faith. Answ. it is plaine, that by the Law is meant the Law of workes, and by the workes of the Law all that obedience which is prescribed in the Law. Now in the Law, which is the perfect rule of righteousnesse, all inherent righteous∣nesse is prescribed. Then, saith Bellarmine, faith it selfe and the act of faith is excluded from the act of justification. I answere, first in this que∣stion the Apostle opposeth faith to workes, d and therefore faith is not included under workes. Secondly, faith, as it is either an habit or an act, and so part of inherent righteousnesse, doth not justifie, but, as hath beene said, relatively, in respect of the object, which being received by faith doth justifie, as it was the br•…•…sen serpent apprehended by the eye which did heale, and not the eye properly.

§. IV. Againe the Scriptures teach, that we are justified, gratis gra∣tiâ per sanguinem Christi per fidem. Gratis, that is, freely, without respect of any good workes done by us, no not by the workes of righteousnesse which wee have done, Tit. 3. 5. but by his meere grace and favour when we had deserved the contrary, through the bloud and alone satisfaction of Christ, received onely by faith. To the word gratis, Bellarmine an∣swereth, that it excludeth our owne merits, (which indeed can be none) but not the free gifts of God, as love, and penitencie, and the like: for then faith also should be excluded. That followeth not; for when wee are justified by faith onely, we are justified gratis: gratis saith the Apostle, freely, by his grace through the merits of Christ by faith bringing onely faith to ju∣stification

as the Fathers have taught, and that not to bee any essentiall cause of our justification, but onely to be the instrument and hand to receive Christ, who is our righteousnes and therfore it is the condition required on our part in the covenant of grace. The rest, as love, and hope, and repentance, &c. being not the conditions of the covenant, but the things by covenant promised to them that beleeve. Vpon the condi∣tion of faith (which is also the free gift of God) the Lord promiseth re∣mission of sins and justification, and to those who are redeemed and ju∣stified by faith, he doth by oath promise the graces e of sanctification. So that faith only on our part is required to the act of justification, besides which we bring nothing else thereunto: but love, and the rest of the graces, as Augustine saith of workes, non precedunt justificandum, sequun∣tur justificatum, and therefore wee are justified by faith alone.

§. V. And by this the second head is also proved: namely, that it is the good pleasure of God to grant justification upon the condition of faith alone. If ye looke into all the promises of the Gospell, ye shall find that they interpose only the condition of faith. See Act. 8. 37. & 10. 43. & 13. 38, 39. Ro. 4. 5. Gal. 2. 16. and so every where. Before the incarnation of Christ, it was the good pleasure of God, by faith onely to justifie the faithfull, as Bellarmine himselfe hath confessed. And doth he require any other condition of us? are not we justified as they were? By his know∣ledge, that is, by faith in him, my righteous servant shall justifie many.

Yea, but the Scriptures (saith Bellarmine) much more plainely exact the condition of Penance, and of the Sacraments to justification, than of faith, as Ezek. 18. 27. The wicked if hee repent of his sinnes shall live. Luk. 13. 4. unlesse yee repent, ye shall likewise perish. Ioh. 3. 5. unlesse a man be borne a-new of water and the holy Ghost, he shall not enter in∣to the Kingdome of God. Answ. Many things are required to salva∣tion, which are not required to justification: which as they be necessary forerunners of glorification, so are they the fruits of faith and conse∣quents of justification viz. repentance and newnesse of life, which is the thing mentioned in these places. Againe happinesse (which consisteth partly in justification or remission of sinnes, which is beatitudo viae and partly in eternall life which is beatitudo patri•…•…) is oftentimes attributed to those things which are not the causes of happines, but the notes and markes of them that be happy. There is but one happinesse properly, and that is to be in Christ, who is eternall f life, whom whosoever hath, hath eternall life. Of this happinesse Christ alone is the foun∣dation and the cause, and faith the instrument of our union and communion with Christ. All other virtues and graces are but the fruits, and consequently the signes and markes of faith, or of our being in Christ by faith. And therefore are not so many beatitudes (though they are blessed that have them) but so many notes of one and the same happinesse. It is true, that if we be sorry for our sinnes, because by them we have displeased him who hath been so gracious a God unto us, if we confesse them, crave pardon for them, and forsake them, all which are duties of repentance, the Lord hath promised to forgive them. And

yet these are not causes of our justification before God, but fruits of faith by which we come to be justified in our owne conscience. By faith we obtaine remission of sinnes, and by these duties of repentance which are the fruits of justifying faith we attaine to the assurance of it. That prayer which somuch prevaileth with God, is the prayer of faith. g That repentance which is to life is caused by faith, without which it is impossi∣ble to please God: and therefore the Disciples, when they understood that the Gentiles were brought to beleeve in Christ, conclude, that God had given them repentance unto life, Act. 11. 18. As for the Sa∣craments: the justification which is assigned to them, doth not hinder justification by faith onely, but serveth to seale and to assure it.

§. VI. The third cause or reason proving that faith doth justifie alone is, because it is the property of faith to apprehend and to apply the promise of justification to our selves. For the clearing whereof I desire the reader to call to minde what hath beene said concerning the two degrees of justifying faith. For by the former wee apprehend, re∣ceive and embrace Christ who is our righteousnesse offered in the pro∣mises of the Gospell to our justification before God. By the other wee apply the promises of the Gospell to our selves, that we may be justified in our owne consciences. Both which actions of receiving and apply∣ing the promises to our •…•…elves, cannot be ascribed to any other grace, but are proper to faith onely.

To this argument Bellarmine shapeth two answeres, the former whereof is a meere cavill at the word apprehension, which wee make proper to faith: as if by apprehending we did meane the first act of the understanding, when it conceiveth the object. But this point I cleared before in the first question concerning the nature of faith: where I shewed, that this apprehension whereof Bellarmine speaketh, goeth be∣fore all judgement of the minde. And that the understanding having first conceived and apprehended the object, judgeth of it either by withholding the assent, if it be doubtfull, which is called doubting; or by giving assent, either weakely, which is opinion; or firmely which is knowledge: this firme assent or knowledge is grounded either upon the evidence of the thing; which is either manifest in it selfe, and that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the cleare intelligence; or manifested by discourse which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or science: or else the thing being not evident, either to sense or reason, upon the infallible authority of God speaking in his word, which is Faith. By this beleefe we receive Christ, not onely in our judgements by assent; but also, if this assent be lively and effectuall, we receive, em∣brace and lay hold upon him, as our Saviour, with all our soules: ac∣knowledging him, in our judgements, in our hearts desiring to bee made partakers of him, in our wils resolving to professe him to bee our Saviour, and to obey him as our Lord, &c.

§. VII. This is the apprehension whereof we speake, and which is peculiar to fai•…•…, as it is evident. Be it, saith Bellarmine, that justification after a sort is apprehended by faith. Surely it is not so apprehended, that in∣deed it is had, and doth inhere: but onely that it is in the minde after the man∣ner

of an object apprehended by an action of the understanding and will, and so saith he, love and joy apprehend.

In these things Bellarmine sheweth himselfe to be a diviner rather than a divine: we doe not say that in our justification before God, ju∣stification is apprehended by faith, but the righteousnesse of Christ un∣to justification. And that this righteousnesse of Christ, though not in∣herent in us, is as truely and really made ours by imputation; as our sinnes, though not inherent in him, were made his, when he truely and really suffered for them. By this hand of faith we receive Christ, Ioh. 1. 12. by it we receive and embrace the promises, Heb. 11. 16. by it we re∣ceive remission of sinnes, Act. 10. 43. & 26. 18. By this mouth, as it were, h of the soule we eate the body of Christ and drinke his bloud. That, which hee speaketh of justification being in the minde after the manner of an object apprehended by an action of the understanding and the will; may in some sort be verified of the apprehension of speciall faith, applying justification to the beleever. But to say, that after this man∣ner love and joy apprehend it, is against sense. For faith apprehendeth it by a perswasion, yea, by a firme perswasion, upon which follow, love and joy, not apprehending, but loving and rejoycing at that, which faith doth apprehend. But these two are not incident unto a Papist, who renounceth speciall faith. For canst thou love Christ, and rejoyce in him as thy Saviour, if thou be not by speciall faith perswaded, that thou shalt be saved by him? Seeing then unto our justification before God we are to receive Christ, as hath beene said, by a true and lively as∣sent: and unto justification in the court of our owne conscience, by a plerophory or assured perswasion we are to apply the promises to our selves; which are the peculiar acts of faith, and cannot be attributed to any other grace: it followeth therefore from the proper nature of faith, that by it alone we are justified.

§. VIII. His second cavill is taken from the Sacraments, which by our confession, as he saith, doe apply the promises, and justification it selfe to the receiver: therefore saith he, faith doth not justifie alone, after the man∣ner of an instrument applying. In this argument he greatly pleaseth him∣selfe, but without cause. For first, when we say, that faith alone doth ju∣stifie, we meane, that in us nothing concurreth to the act of justification with faith; but without us, we acknowledge many things to justifie. Secondly, faith justifieth alone, ut manus accipientis; the Sacraments, ut manus dantis. Thirdly, faith, doth actually justifie before God; the Sa∣craments doe not justifie before God, but serve to seale our justification to our owne consciences, neither doe they actually conferre grace, but confirme it, as the seales i of that righteousnesse which is by faith. When as therefore the termes of washing, cleansing, sanctifying, saving, are attributed to Sacraments, these phrases are to be understood Sacra∣mentally. And this is our answere: as for those, which Bellarmine fra∣meth for us, hee hath good leave to make or to marre them at his plea∣sure.

CHAP. XV. Bellarmines fourth principall argument, taken from the manner how faith doth justifie: and the fifth from the formall cause of justification.

§. I IF Faith, saith hee, doth justifie, as a cause, as the be∣ginning, as the merit of justification, then faith doth not justifie alone, for love and penance and other good acts doe the like: but the antecedent is true, therefore the consequent. I deny first the con∣sequence of the proposition and the proofe thereof. For neither love, or penance, nor other good acts, doe either cause, begin, or merit justi∣fication. And therefore though faith did justifie, as a cause, as the begin∣ning, as the merit whereby justification is obtained, it might, for all them, justifie alone. This were sufficient to overthrow his whole Dis∣pute. But all his care is to prove the assumption, which hee endeavou∣reth in all the parts thereof. And first, that faith is a cause of justificati∣tion; which we doe not deny: yea, we affirme, that nothing in us doth concurre to the act of justification, as a cause thereof, but faith onely. But you will aske, what cause? We say the instrumentall onely. If Bel∣larmine meane any other cause, as no doubt but he doth; he should have done well to have named it, and to have proved it.

§. II. He proveth faith to be a cause by the prepositions ex and per, by and through, attributed to faith: whereto I answere, that these parti∣cles sometimes are used to signifie the instrumentall cause. As namely, when we are said to be justified or saved, through or by the word or the Sacraments, Rom. 6. 4. Tit. 3. 5. Ioh. 17. 20. 1 Cor. 1. 21. & 15. 2. Faith commeth by hearing, Rom. 10. 17. Preachers are Ministers by whom you doe beleeve, 1 Cor. 3. 5. Ephes. 3. 6. And first for those plàces wherein it is said, that we are justified by faith or saved by faith, Rom. 3. 28. 30. & 5. 1. Ephes. 2. 8. In these and the like places saith he, the preposition by or through, doth signifie a true cause. But he should have done well to have set downe what cause; for an instrumentall cause is also a true cause. The prepo∣sition per, saith a B•…•…llarmine in another place, is not fitly accommodated to the favour of God (which is the efficient cause of justification) but ei∣ther to the formal as per gratiam, or meritorious, as permeritum filii, or in∣strumentall, cause as per fidem & Sacramenta: where you see, by Bellar∣mines confession, per is attributed to faith as to the instrumentall cause. It is also attributed to the matter and merit, as Rom. 5. 10, 19. When as therefore it is also attributed to faith, it cannot be attributed in the same sense, as to the death and obedience of Christ in propriety of speech;

but of necessity it is to bee understood by a metonymy, faith being put for the object of faith, which is Christs righteousnesse. And this ma∣nifestly appeareth, when justification by the preposition is attributed both to Christ and to faith, as Rom. 3. 24. 25. wee are justified 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the redemption which is in Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by faith in his blood, by Christ we have accesse to God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by faith in him, Eph. 3. 12. By the name of Christ we have remission of sinnes, by faith in his name Act. 10. 43. & 26. 18. As it is said of the cure of the cree∣ple, Act. 3. 16. that the name of Christ, by faith in his name had healed him. Thus I have shewed before, that the same benefits of justification and salvation, which properly we receive from the death and obedience of Christ are attributed to faith, not properly, but relatively and meto∣nymically. Not that faith it selfe worketh them, but the object, which it, as the instrument, apprehendeth.

§. III. But Bellarmine will prove, that in these, and such like places the prepositions by and through doe signifie a true cause, first by the con∣trary. For when the Apostle, Rom. 3. &. 4. Gal. 2. & 3. and elsewhere doth prove, that a man is not justified by workes, nor by the Law: without doubt he excludeth the force and efficacie of workes and of the Law in justifying, and not a relative apprehension alone. For no man could doubt, but that the Law and works did not justifie by apprehending righteousnes relatively. And ther∣fore the saying of the Apostle had been very foolish, if his meaning had beene, that justice is apprehended by faith, and not by the Law or workes. Even as a man should speake foolishly, who should say, that the almes is received by the hand and not by the heele. Neither did they, whom the Apostle confuteth, looke to be justified by their workes relatively, but by the merit of them. And therefore that which the Apostle denyeth to works, he ascribeth to faith. Answ. This manifestly proveth that the question of justification by faith or by workes, is thus to bee understood, whether wee are justified by the righteousnesse of Christ alone apprehended by faith (which is the righ∣teousnesse of the Gospell, the righteousnesse of faith) or by a righteous∣nesse inherent in our selves which is the righteousnesse of the Law, or of workes. For if the question should bee understood of faith it selfe, there would be no more opposition betweene faith and workes, than is betweene the first and second justification of the Papists which are so farre from opposition, that they are sub-alternall, the one proving the other. For if we be justified by righteousnesse inherent, wee must bee justified both by habituall and actuall righteousnesse, neither of them alone sufficing in adultis: and therefore if by the one, then by the other also.

Againe, Faith being but one grace among many, cannot as it is an habit inherent in us, by it owne worthinesse or merit justifie or sanctifie alone; but there must be a concurrence of charity and of other graces, neither can the habits of grace suffice to the sanctification of one come to yeares, unlesse they bring forth the fruits of obedience: neither are the fruits of obedience (called good works) of any account before God, unlesse they proceed from the inward habits of faith and love. But faith

considered relatively, as the instrument apprehending Christs righte∣ousnesse, it self alone sufficeth to justification, as the Fathers before have testified. This is the worke b of God, which with God is in stead of all workes, that wee beleeve on his Sonne. For hee that truely beleeveth is reputed as if he had fulfilled the whole Law, c Christ being the end of the Law for righteousnesse to every one that beleeveth, Rom. 10. 4. d 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he therefore, saith the Apostle, that beleeveth in Christ fulfilleth the Law, because Christ hath fulfilled it for him, Christs obedience being imputed to him, and accepted of God in his behalfe, as if hee had performed the same in his owne person.

§. IV. Secondly Bellarmine, by other places where the prepositi∣on is used, indevoureth to prove, that faith is deciphered as a true cause. For if, saith he, in all other places the preposition by or through doth signifie a cause, why should it not betoken a cause, when a man is said to be iustified by or through faith? I answer, first, that the preposition is often used to signi∣fie no cause at all, as where it is attributed to wayes and meanes occa∣sions and times, waies: as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 2. 12. by another way, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 12. 1. through the corne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 through dry places vers. 43. so through windowes, Gen. 26. 8. 2 Cor. 11. 33. dores, Mat. 7. 13. Ioh. 10. 1. walls as Act. 9. 25. tiles Luk. 5. 19. Sea, 1 Cor. 10. 1. afflictions, Act. 14. 22. meanes, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by word Act. 15. 27. 32. by parable Luk. 8. 4. by vi∣sion, Act. 18. 9. through a glasse 1 Cor. 13. 12. by Epistle, 2 Th•…•…s. 2. 15. by faith and not by sight, 2 Cor. 5. 7.

Occasion, as our corruption by the Law worketh sinne, Rom. 7. 5, 13. for so it is said, verse 8, 11. it tooke occasion by the Commandement, &c. infirmity laid upon Lazarus, that by it the Sonne of God might be glorified. Ioh. 11. 4.

Time, whether all time, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 18. 10. & 2. 25.

Or set times, as three dayes, Mat. 26. 61. fortie dayes, Act. 1. 3. by night, Luk. 5. 5. Mat. 5. 19.

Secondly, that the preposition is often used to signifie the instrumen∣tall cause: as in that Hebrew phrase, by the hand of his servants, Gen. 32, 16. as God commanded by the hand of Moses, Exod. 9. 35. & 35. 29. Levit. 8. 36. & 10. 11. & 26. 45. Numb. 4. 37, 45, &c. By the hand of Moses and Aaron. Psal. 77. 20.

1 Sam. 16. 20. Iesse sent by the hand of his sonne David.

So God speaketh by the hand of his Prophets, 1 Sam. 28. 15. 2 Sam. 12. 25. 2 Chr. 29. 25. By the mouth of his Prophets, Luk. 1. 70. So by his Prophets, viz. as his instruments. Mat. 1. 22. & 2. 15.

Thus God wrought miracles by the hands of Paul. Act. 19. 11. or as himselfe speaketh. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by his ministery, Act. 21. 19. Rom. 15. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by me.

Thirdly, that faith is no such cause of justification, as is usually meant by the preposition, joyned either with other causes of justification, or with faith upon other occasions. And first to mention those which Bellarmine saith he will here omit, as that we are justified by Christ, by his blood, by his death, by his obedience: it may not be thought, that

when it is said that wee are justified by or through Christ, and by or through faith: or by or through the bloud, the death, the obedience of Christ and by or through faith: that faith, though the same preposition be prefixed before it, should signifie the same kind of cause. When the Apostle saith Rom. 3. 24. that we are justified by the grace of God; there Bellar. noteth the formall cause of our justification, confounding Gods grace and our charity: freely, that is, saith he, by the bounty of God, no∣ting the efficient by the redemption wrought by Christ Iesus, which noteth the meritorious cause, by faith in his blood: we must needs con∣ceive that faith is a distinct cause from the rest. For neither is it the formall, for there is but one, and that one is charity, as they teach; nor the efficient 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for that is Gods bounty and justice, nor the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or the meritorious cause, for thath onely is the merit of Christ. It remaineth then, that it is the instrumentall, which is plainely signified, when it is said, that we are justified through the redemption or satisfa∣ction of Ghrist, by faith, or when the preposition is attributed both to Christ and to faith, as I noted before §. 2.

§. V. Bellarmine saith. that in that place, Rom. 3. 24. faith is there no∣ted to be the dispositive cause, which I have allready disproved. The truth is, that for all this flourish which Bellarmine here maketh, hee ma∣keth faith to be no cause at all of justification; but a remote disposition, which disposeth to justification, no otherwise th•…•…n servile feare doth which is farre enough from being a cause of justification. If it bee said, that he maketh it a part of the formall cause of justification; I answer, that, according to the Councell of Trent, they constantly hold, e that there is but one formall cause of justification, and that is charity, which being lost, justification is lost, though faith remaineth. The habit of faith infused •…•…s indeed a chiefe part of our sanctification, as a mother grace and root of the rest; but of justification it is no part, but an in∣strument. For justification consisteth wholly upon imputation of Christs righteousnesse which faith, as the hand doth receive.

§. VI. For the better understanding the manner how faith doth justifie, wee are to distinguish the acts of faith both in justifying and sanctifying. The act of faith in justifying is the elicite and immediate act of faith, which is credere & credendo Christum recipere & amplecti: to beleeve, and by beleeving to receive and embrace Christ. The acts of faith in sanctifying and producing morall dueties, are immediate acts or imperati, which faith produceth by meanes of other virtues com∣manded by faith, such are sperare, confidere, amare, timere, obedire, pati, &c Of justification the man indued with faith is not the efficient, but the subject and the patient, who receiving by faith (which is his onely act) the righteousnesse of Christ, is thereby justified, God imputing to the beleever the righteousnesse of his Sonne: and therefore though to be∣leeve bee his owne act, yet hee is not said in the active to justifie him∣selfe by faith, but in the passive to bee justified by faith, Rom. 3. 24. 28. & 5. 1.

But in the duties of sanctification and in all morall duties, the faith∣full

man is the efficient of them, and his faith (as it is said of arts & other habits) is the principium agendi, the principle wherby he worketh and of them faith under God is the prime cause, and as some call f that, which is principium agendi, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Such actions are the most of those which Heb. 11. are so highly commended, which though they were the fruits of justifying faith; yet were the acts of faith, not as it justifieth, but as it sanctifieth, fortifieth, or otherwise qualifieth them who are endued with it, and this efficiencie of faith, in Greeke and Latine is oftner sig∣nified without the prepositions, than with, (As Heb. 11.) though the sence be the same. Of justification therefore faith is but the instrumen∣tall cause, justifying relatively, that is in respect of the object which it doth receive; being the onely instrument to receive that object which alone doth justifie. But of the dueties of sanctification and other mo∣rall actions, such as for the most part are mentioned, Heb. 11. whereof the faithfull man is the efficient; justifying faith, which purifieth the heart and worketh by love, and other virtues, as affiance, &c. is the prime cause, working them not relatively, by apprehending the object, but effectually producing them as principium agendi, wherby Bellarmines dispute out of Heb. 11. is confuted. For there it is said, saith hee, that by faith the Saints overcame Kingdomes, wrought righteousnesse, obtained the promises, stopped the mouths of Lyons, &c. Where the particle by doth not sig∣nifie apprehension, but the true cause. For faith was the cause of Abels religi∣ous offering, of Noahs preparing the Arke, of Abrahams obedience, &c. All this I confesse: but that which he would inferre therupon, that faith therefore doth not justifie relatively by way of apprehending the object, I have already answered, for that which hee spake before of apprehen∣ding relatively, was idle and frivolus.

§. VII. The second part of his assumption was, that saith is the be∣ginning of justice and consequently the inchoated formall cause of justification. So that now belike the seven dispositions shall be the inchoated formes of justification, the entire forme being but one, viz. charity; and conse∣quently, the disposing faith, and the disposing feare, and so of the rest, shall be inchoated charity, which is ridiculous. Bellarmine in this argu∣ment as allwayes, by justification understandeth sanctification; where∣of and of all inherent righteousnesse, wee acknowledge faith to bee the beginning, and consequently the beginning of that righteousnesse, by which we are formally just. But of justification, not the beginning only but the accomplishment and perfection is to be attributed unto faith because no sooner doe we by faith lay hold upon the righteousnesse of Christ, which is most perfect, but wee are perfectly justified thereby. And therefore the Fathers, as you heard before, •…•… acknowledge faith alone to suffice unto justification. So Origen in Rom. 3. lib. 3. Hierome and Sedulius in Rom. 10. 10. & in Gal. 3. 6. Chrysost. in Gal. 3. 6. in Tit. 1. 13. Augustin. de tempore Serm. 68. Chrys•…•…log. ser•…•…. 34. Primasius in Gal. 2. Oe∣cumen, in Col. 2. Theophylact in Gal. 3. Anselm. in Rom. 4. If faith alone sufficeth unto justification, then doth it not onely begin, but also per∣fect and accomplish it. For Rom. 5. 1. Being justified by faith wee have

peace with God. But Bellarmine endeavoureth to prove his assertion, by authority of Scriptures, and testimonies of Fathers. His first testi∣mony out of the Scriptures, is Rom. 4. 5. to him that beleeveth in him that justifieth the ungodly, his faith is counted for righteousnesse: Where saith he, faith it selfe is counted righteousnesse: and consequently, faith doth not apprehend the righteousnesse of Christ, but faith in Christ is it selfe justice. And if it be lively and perfected by Charity, it shall be perfect justice: if not, it shall at the least be unperfect and inchoated justice. Answ. If the question were concerning the approbation or justification of the act of faith, or the habit, I would acknowledge that the Lord doth accept the same, though unperfect in it selfe, as righteous. As the zealous act of h Phine∣has was counted unto him for righteousnesse throughout all generati∣ons. But the Apostle speaketh of the justification of the person, who cannot by one habit, and much lesse by one act of faith be formally just. But forasmuch as by faith in Christ the beleever receiveth the perfect righteousnesse of Christ: this faith, in respect of the object doth fully justifie the beleever; and is therefore counted to him for righteousnesse, not that it selfe is his righteousnesse, nor that he is righteous in himselfe, (who still in himselfe remaineth a sinner) but in Christ. And such was the faith of Abraham, and of all the faithfull, that, not in themselves, but in the promised seed, all that beleeve in him should be blessed, that is, justified. The Greeke word used sometimes by the Septuagint, as Gen. 18. 18. & 28. 14. and retained by the Apostle, Gal. 3. 8. is very signi∣ficant, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to signifie, that not in themselves, but in the pro∣mised seed they should be justified and blessed, for so the Apostle, Rom. 4. 5, 6, 7. useth these words promiscuously, as also Gal. 3. 8. The Scrip∣ture foreseeing, that God would justifie the heathen through faith, prea∣ched before the Gospell unto Abraham: saying, in thee (that is in thy seed) shall all nations be blessed. This blessednesse therefore, this justi∣fication is obtained by faith: and therefore is faith counted righteous∣nesse, because it receiveth it. As for faith it selfe, absolutely considered without relation to its object, we, according to the Popish doctrine, are justified by it neither in the act of justification, nor before. Not be∣fore, for untill it be, as they speake, formed with Charity it cannot ju∣stifie: nor in the act, for charity alone is the formall cause of justification, and then only are we formally justified when Charity is infused; or else there are more formall causes of justification than one: which Bellarmine according to the doctrine of the Councill of Trent, doth utterly deny.

§. VIII. His second testimony, 1 Corinthians. 3. 11. another foundation can no man lay, besides that which is laid, which is Christ Iesus. By foundation, saith hee, Augustine and other interpreters un∣derstand faith in CHRIST. But Paul himselfe (say I) in expresse termes saith, that this foundation is Christ himselfe; who most properly is called the foundation of his Church. If therefore saith bee but the beginning and a part of justification, because in Bellar∣mines conceit it is called the foundation; then Christ himselfe the au∣thor and finisher of our faith, and our perfect Saviour, who most pro∣perly

is the foundation, i shall afford us but a beginning and a part of our justification. But be it that faith is called the foundation: yet I would ra∣ther thinke, that it is called the foundation relatively, because Christ, whom it apprehendeth, is the foundation, than that Christ should bee called the foundation, because faith is. Sometimes faith is put for the object of it, and so is hope: and thus some understand, Gal. 3. 23, 25. But that Christ should bee put for faith, I suppose is not usuall. But whereof is it the foundation? it is the foundation, the beginning, the root, the fountaine of Sanctification, and of all inherent righteousnesse: yet of justification it is not, but Christ onely, who alone is the foundati∣on of all our happinesse. Augustine indeed by foundation understandeth k not onely Christ himselfe, but faith also working by love; which as Bellarmine said in the last argument, is not (as here he speaketh) the be∣ginning, but the perfection of justice. Chrysostome and Theophylact, whom hee quoteth speake not of faith but of Christ onely. Howbeit if faith must be held to be this foundation, I doubt not, but that according to the Scriptures, l we are to understand the doctrine of faith concerning Christ, which often times is called faith, which foundation the Apostle laid, when hee preached the Gospell, and whereupon other prea∣chers are to build. This argument therefore was farre fetched, and can∣not be brought to conclude the point. The foundation is Christ, and not faith. Or if faith, then either the habit of faith working by love, which is not the beginning or foundation of justification, but of sancti∣fication: or the doctrine of faith, of which the question is not un∣derstood.

§. IX. His third testimony is Act. 15. 9. purifying their hearts by faith: which plainely speaketh not of justification, but of sanctification. For we having received Christ by faith, hee dwelleth in our hearts by faith and by his Spirit, applying unto us not onely the merit of Christ his death and resurrection to our justification; but also the virtue and effi∣cacie of his death to mortifie sinne in us, and of his resurrection to raise us to newnesse of life.

The testimonies of the Fathers serve all to prove, that saith is the foundation and beginning of a godly life, which because we doe freely confesse he might have forborne to prove.

§. X. The third part of his assumption was, that faith doth obtaine remission of sinnes, and after a sort merit justification, and therefore justifieth not by receiving and apprehending the promise. Answ. In the antecedent of this reason Bellarmine contradicteth the Councill of l Trent which hath decreed, nihil eorum quae justificationem precedunt, sive fides, sive opera ipsam justificationis gratiam promeretur. None of those things which goe before justification, whether faith, or workes, doe me∣rit the grace of justification. But here Bellarmine ought to have proved three things, which because he could not prove, he taketh for granted. The first is, that by other things, besides faith, we doe merit justificati∣on: which notwithstanding God doth grant us gratis, that is freely, and without merit. For if faith did merit it, which nothing else in us can

doe, it would follow, that faith doth justifie alon•…•…. The second, that faith doth not obtaine remission of sinnes by receiving and apprehen∣ding the object which is Christ. But the Scriptures say plainely, m that by beleeving in Christ, that is by receiving of him, we receive remission of sinne. The third, that impetrare est quodammodò mereri, to impetrate, is after a sort to merit: for then, what by faithfull prayer we begge of God, we should be said to merit: and in like manner the beggar, should by begging merit his almes. But what saith Bellarmine elsewhere? n Mul∣tum inte•…•…esse inter meritum & impetrationem, that there is great difference betweene merit and impetration: and o Thomas, Impetramus ea qu•…•… non meremur. Meritum nititur justitia Dei, impetratio benignitate; wee impe∣trate those things which we doe not merit. Merit relieth upon Gods justice; Impetration on his bounty. But let us examine his proofes.

§. XI. The first, out of Luk. 7. 50. where our Saviour telleth the Woman, to whom he had said, thy sinnes are forgiven thee, that her faith had saved her: for saith he, it could not wel be said, that her faith had sa∣ved her from her sinnes, that is, justified her, if it conduced no more to justifi∣cation, than onely to receive the pardon. For who would say to a poore man, who onely put forth his hand to receive the almes, thine hand hath releeved thee: or to a sicke man, who received a medicine with his hand, thy hand hath cured thee. Answ. Bellarmine before, Chap. 13. alleaged this place to prove, that the great love of this Woman towards Christ had procu∣red the remission of sinnes, which, if it had beene true, would have pro∣ved, that not her faith, but her love had saved her. Secondly, when our Saviour saith, thy faith, namely in me, hath saved thee; his meaning is, that himselfe being received by faith had saved her. As for the similitude of the hand: I say thus, that if releefe by almes, or cure by Phy•…•…cke were promised upon this condition onely, that whosoever would but put forth his hand to receive the almes, or the Physicke, should be re∣leeved or cured; it might truely be said, that by the hand, as the instru∣ment, •…•…elatively, the party is releeved, or cured. For such gracious pro∣mises hath God made to us, that if we shall but put foorth the hand of faith to receive Christ, wee shall bee justified and saved from our sinnes. And such is the accompt that he maketh of this instrument by which onely we receive Christ, that for our comfort he may say unto any true beleever, as hee did to the woman, thy faith hath saved thee. For as when the people of Israell p were bitten by the fiery Serpents, the Lord having promised safely to all that should but li•…•…t up their eyes to be∣hold the brasen Serpent, which Moses had set on high to that purpose: it might then have beene said of those that were saved, that their eye had cured them: So our Saviour was lift up, upon the crosse, that who∣soever doth but looke upon him with the eye of faith, shall be saved. Not that the hand absolutely doth releeve or cure, but relatively in re∣spect of the almes, or of the medicine, which it doth receive. Nor that the eye of the body did cure those who were stung, but the brasen Ser∣pent which was a figure of Christ, beheld with the eye: Nor the eye of the soule, which is faith, doth absolutely and by it selfe justifie or save,

but relatively in respect of the object, which it doth behold, that is to say, the Lord Iesus, whom God hath propounded to be a Saviour to all that see q him, and receive him by faith.

§. XII. His second proofe is from the speech of Christ to the wo∣man of Canaan, who had earnestly prayed unto him, and would take no repulse, Matth. 15. 28. O woman great is thy faith, and Mar. 7. 29. for this saying, goe thy way, the Devill is gone out of thy daughter, for here plainely, saith he, the efficacie of obtayning health is attributed to faith. Neither may it be answered, that it is one thing to speake of justification, and another to speake of the cure of a bodily disease. For our Lord in the very same words attributeth to faith both the one and the other. For as hee said to the woman, which was a sinner, Luk. 7. 50. thy faith hath saved thee; so in like manner, to the woman, whom hee cured of a bloudy issue. Matth. 9. 2•…•…. and to the blind man, whom hee restored to sight. Mark. 10. 52. Answer. Though the woman of Canaan, and the blind man by prayer obtained their desires; yet it was the prayer of faith, as Saint Iames calleth it, which was effectuall and prevailed with Christ, Iam. 5. 16. and therefore to faith, I confesse, the efficacie is to be ascribed. And although it may well be thought, that our Saviour, when hee used the same words, thy faith hath saved thee, to the woman which had the issue of bloud, and to the blind man, which hee used to the sinner, whose sins he had forgiven: that he, being the Physitian of the soule, used them in the same sence, to assure them of a greater blessing, than the bodily cure: Matth. 9. 2. yet I doe not deny, but that by faith and by the prayer of faith, the health both of the body and soule is obtained, for as by belee∣ving, or apprehending by faith the righteousnesse of Christ, which hee had and performed for us, wee are justified: so by beleeving the divine power and goodnesse of Christ many were cured of their bodily disea∣ses. And yet as it was not their faith apprehending the power and goodnes of Christ, which did heale them, but the power and goodnesse of Christ which by faith they apprehended, as it is said Act. 3. 16. his Name, by faith in his name, hath made this man strong: so is it not our faith absolutely, whereby wee apprehend the righteousnesse of Christ, which doth justifie us, but the righteousnesse of Christ apprehended by faith. And whereas Bellarmine will have the like efficacie to be ascribed in justifying unto faith, as in obtaining bodily health, I take him at his word, for hereby it is evidently proved, that faith alone doth justifie, for our Saviour for the obtaining of bodily health required faith onely. Luk. 8. 50. Mar. 5. 36. Bee not affraid, Only beleeve: and the like may bee gathered out of Matth. 9. 28, 29. Mark. 9. 23. Iohn 11. 40.

§. XIII. His third proofe is from the example of Abraham; Rom. 4. 20, 21, 22. In the promise also of God he staggered not by distrust, but was strengthened in faith giving glory to God, most fully knowing, r (or being fully perswaded) that whatsoever he promi•…•…ed he also is able to performe, therefore it was also reputed to him for righteousnesse. Here, saith Bellarmine, the Apostle rendreth t•…•…e cause, why faith was reputed to Abraham for righteousnesse, because by beleeving he gave glory to God.

Therefore that faith pleased God, by which he was glorified, and therefore by the m•…•…rit of that faith which notwithstanding was the gift and grace of God, hee justified Abraham. His reason may thus be framed.

Whatsoever pleaseth God meriteth justification.

Abrahams faith pleased God, because he was glorified thereby.

Therefore Abrahams faith merited justification.

The proposition is to bee denyed, for before men can please God, they must bee reconciled unto him and justified by faith, therefore our pleasing of God is not a cause, but a fruit of our justification, and it is evident, that before that promise was either made to him by God, or be∣leeved by him, Abraham was justified, and therefore not by the merit of that beleefe. Againe, where men or their actions doe please God, not in and for themselves, but in and for Christ in whom alone hee is well pleased, there mercie is to bee ascribed unto God, but not merit to them.

Yea, but the Apostle inferreth, therefore it was reputed to him for righteousnesse. That argueth Gods acceptation, not his merit. How∣beit that place may bee understood, as that Iam. 2. 23. that this was an evidence of the true faith of Abraham which was imputed to him for righteousnesse, not that Abraham did then first beleeve, or was then first justified, and much lesse that he merited by that act of faith his justifica∣tion, which he had long before.

§. XIV. His fourth proofe is out of Rom. 10. 13, 14. to which I an∣swered before s the thing which here hee would, but doth not prove, though indeed it needs no proofe. is, that faith by invocation obtaineth ju∣stification. Howbeit the Apostle doth not there set downe the order of our justification, but the series and order of the degrees of salvation be∣ginning at our vocation, unto which three degrees are referred, viz. hearing of the word, which presupposeth preaching, and that sending, upon which followeth faith and justification thereby, faith bringeth forth the dueties of •…•…anctification, and namely invocation, which some∣times, and namely in that place of Ioel t is put for the whole worship of God, which is the forerunner of salvation, but here is no snch thing, ▪ei∣ther mentioned or meant, that by invocation faith obtaineth justifica∣tion, and therefore little reason had he from thence to inferre, that ther∣fore faith doth not justifie relatively by receiving for sooth justification offered, but by seeking, knocking, as•…•…ing, and finally by invocating and impe•…•…rating it, doth justifie. but passing by the weakenesse of his argument, I answere to that which hee inferreth, that faith beggeth justification, no other∣wise, but with relation to Christ and his merits by it received. For as God forgiveth no sinnes, for which Christ hath not satisfied, nor accep∣teth any man to life, for whom Christ hath not merited it: so are not we to beg justification at the hands of God, but in the name and media∣tion of Christ beseeching God for Christ his sake, that forasmuch as Christ hath satisfied the justice of God for the sinnes of all that beleeve in him, and hath merited salvation and all spirituall blessings in heaven∣ly things for them: that it would therefore please God to accept of

Christs satisfaction and merits in our behalfe, imputing unto us both his sufferings for the remission of sinnes, and his obedience for the ac∣ceptation unto life, of us who receiving him by faith, desire to be made partakers of his merits to our justification. For as in our mindes we re∣ceive Christ by a lively assent or beleefe, as hath beene shewed: so in our hearts we receive him by an earnest desire, expressed in our pray∣ers to be made partakers of him and his merits. Neither doth it fol∣low, that if by faith we imp•…•…trate or obtaine remission of sinnes, that therefore faith is the meritorious cause of justification, unlesse it bee understood relatively, in respect of Christ: who is the onely meritori∣ous cause, both of our justification, and salvation, whom faith, as the instrument, doth apprehend.

§. XV. His fifth and last reason is out of Heb. 11. Where the Apostle by many examples teacheth, that by faith men doe please God: and conse∣quently, that faith is of great price and merit with God. Answ. That faith doth please God and is of high account with God, I meane a true live∣ly justifying faith (not the faith of Papists hypocrites and Devils) wee freely acknowledge to the honour of God the giver of it, and to the shame of the Papists, who, for all their saire pretences here, doe much vilifie it. Howbeit merit wee ascribe none to it, unlesse it be relatively, by apprehending Christs merits to our justification and salvation. That Abel, Henoch, and others mentioned Heb. 11. did please God by faith, doth not disprove our justification relatively, but proves it. For God is pleased with none but in Christ, in whom he is well pleased. He is plea∣sed with none in Christ, but with them only, that by faith receive him.

§. XVI. To these places of Scripture, Bellarmine addeth tenne testimonies out of Augustine, nine whereof doe testifie, that by faith righteousnesse is impetrated, that is, by request obtayned: and the righteousnesse which hee speaketh of, is not the righteousnesse of justification, but of sanctification. Neither doe they prove any thing in this point but what wee confesse; that by faith, which pu∣rifieth the heart, and worketh by love, wee obtaine (for that Augustine meaneth by merits) both the graces, that is, the habits and the fruits, that is the acts of sanctification, which we call good workes, The testi∣monies are these 1 fides inchoat meritum, ut per munus Dei bene oper•…•…tur, where by merit he understandeth the grace of living well. 2 that faith doth merit that is obtaine the grace of working well. 3 Lex adducit ad fidem, fides impetrat Spiritum largiorem, diffundit Spiritus charitatem, chari∣tas implet legem. 4 Quod factorum lex minando imperat hoc fidei lex creden∣do impetrat. 5 Per legem cognitio peccati, per fidem impetratio gratiae contra peccatum, per gratiam sanatio animae. 6 Violentia fidei Spiritus sanctus impe∣tratur, per quem diffusa charitate in cordibus nostris lex non timore poenae, sed justitiae a more completur. 7 In nov•…•… testamento fides impetrat charitatem. 8 Ex fide ideo dicit Apostolus justificari hominem, non ex operibus; quia ipsa prima datur, ex qua impetrentur caetera, quae proprie opera nuncupantur, in quibus, justè vivitur. 9 Fidès & non potita conceditur, ut ei potenti alia concedantur. His tenth testimony which in order is the second, Nec ipsa remissio pecca∣torum

sine aliquo merito est, si fides hanc impetrat. neither is the remission of sinnes it selfe without any merit, if faith doe obtaine it. Neither is there no merit of faith, by which faith hee said, u O God bee merci∣full to mee a sinner: and worthily did that faithfull man being hum∣bled goe home justified, because hee that humbleth himselfe shall be exalted. Where Augustine abusively useth, as other Latine Fathers often doe, the word merit in the sence of obtaining and that by re∣quest: and that appeareth by Bellarmines owne confession, that Au∣gustine doth use to call merit any good worke, in respect whereof we obtaine some other thing: and by the place it selfe. In which sence, hee saith, the Publican by his humble and faithfull prayer, having obtained remission of sinnes, went home justified. For if merit, pro∣perly so called, did goe before remission of siune, then men should merit before they bee in state of grace, which Bellarmine deny∣eth; then should wee not bee justified, either gratis, that is, as all, even Bellarmine himselfe, expound it, sine meritis, or by the grace, that is, the gracious and undeserved favour of God, when wee deserved the contrary. Againe, be•…•…ore remission of sinnes and justification all men bee sinners and unjust. Now, as Augustine saith in the very next words going before, quid habere boni meriti possunt peccatores? What good merit can sinners have? and a little before that, meritis impii non grattam, sed poena debetur: To the merits of a wicked man not grace, but punishment is due. Finally, the Papists themselves ordinarily con∣fesse, that their first justification cannot be merited which is grace one∣ly, and not reward. Though some of them sometimes doe talke of me∣rits of congruity, which properly are no merits: or if they be, Pelagius his maine errour must take place, gratiam secundum merita dari, that grace is given according to merits. Bellarmine here saith that hee hath proved x elsewhere, that faith, and contrition, and other dispositions doe merit the grace of justification: which the Councill of y Trent ex∣pressely denieth.

§. XVII. His fifth principall argument to prove that faith alone doth not justifie, consisteth of two arguments drawne from two prin∣ciples, which he will but point at now, but hereafter demonstrate. The one is from the formall cause of justification: the other, from the necessity of good workes unto salvation. For if the formall cause of our justification bee a righteonsness•…•… infused, and really inherent in us, and not the righteousnesse of Christ apprehended by faith; then faith alone doth not justifie: but the former is true: therefore the latter.

The consequence of the proposition we grant, for unto sanctification faith alone doth not suffice: but there must be a concurrence, not onely of other habituall graces thereunto, but also of actuall obedience. But justification is not to be confounded with sanctification. Neither doe we say, that the righteousnesse of Christ is the formall cause of justifica∣tion, but the matter, by imputation whereof we are justified.

The assumption, namely, that we are justified by a righteousnesse in∣fused, and really inherent in us, he saith, hee will fully prove in the next

booke z But all his proofes I have already fully answered and confuted in the third and fourth controversies concerning the matter and forme of justification, and have by necessary arguments, both dis∣proved the negative, to wit, that wee are not justified by any righte∣ousnesse inherent in us, or infused into us: and proved the affirmative, viz. that we are justified onely by the righteousnesse of Christ impu∣ted unto us. From whence I have also demonstrated the truth of this assertion, that we are justified by faith alone, that is, by the righteous∣nesse of Christ alone, apprehended onely by Faith.

Notes

• The Papists errour concer∣ning faith.
• What f•…•…ith is: how in generall it may be defi∣ned.
• Faith is an as∣sent. The Greek fathers make as∣sent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the genus of faith. Clemens Alex. Bas•…•…. Theodoret. and Augustine saith that cre∣dere est cum assensu cogita∣re. de praedestin. 55. c. 2.
• a

  Act. 16. 14.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c

  Luk. 16. 31. 20. 6. Rom. 8. 38. 2 Tit. 1. 12.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. c Iohn 3. 33.
• f

  Rom. 10. 17.
• g

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h

  De utilit. cre∣dendic. 1.
• i

  Heb. 11. 1.
• k

  1 Cor. 2. 9. Esai. 64. 4.
• l

  Tit. 1. 2. Deut. 32. 4. Iob. 14. 6.
• m

  Stromat. l. 2.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉.
• o

  Heb. 11. 1.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. O•…•…cum. § That justify∣ing faith is not without know∣ledge.
• q

  Bellarm. de •…•…ustif. l. •…•…. c. 7. §. judicium. Of Implicite Faith.
• r

  Fides Carbo∣narii.
• s

  Advers. prole∣gom. Brentii. De authoritate Scripturae. l. 3.
• The doctrine of implicit faith confuted, first as false.
• t

  Maldonet in Ioan. 17. 3.
• u

  In Ioan. 17. 3.
• Gabr. Bicl. in 3. Sentent. dist. 25. art. 1. not. 2. coroll 4. In tan∣tum valet fides implicita, ut di∣cunt aliqui, quòd si habens eam fa•…•…sòopinaretur Patrem majorem velpriorem filio, &c non peccat, dummodo •…•…unc errorem pertina∣citer non defin∣dit, & hoc ip∣sum credit, quia credit ecclesiam sic credere. Sic Innocent. Hosti∣ensis Ioan. An∣dreas Panormi∣tanus in Ru∣bric. de summa Trinit. & fid. Cathol. Rosella fides nun. 2. apud Azor. inftit. moral. lib. 8. c. 7. & 8. Gabr. Biel. in 3. Sent. dist. 25. art. 3. dub. 1. Si quis credit, putans ecclesiam sic cre∣dere etiamsi er∣roneum fuerit, non pecca•…•… dummodo tamen pertin aci∣ter non ad•…•…aeret. ui supra dictum notab. 2. Imo, quód amplius est, haec fides meri∣tum facit. Nam talis non solùm non peccaret, sed etiam sic creden do falsum mereretur. The second absurdity, that faith may be better defi∣ned by igno∣rance than by knowledge.
• x

  1 Cor. 2. 9.
• Bell. de justif. l. 1 c. 7. Bellarmines proofes out of the Scriptures. The first out of Esa. 7. 9.
• The second and third. 1 Cor. 13. 2. and 1 Cor. 12. 9.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. O•…•…cum. &c.
• The fifth, where obedience of faith is mentio∣ned.
• The testimo∣nies of Fathers. Iraen. l. 2. c 45. Melius est nihil omninoscientem credere Deo & perseverare in ejus dilectione quae hominem vivificat, quam per qu•…•…stionum subtilitates & multiloquium in impietatem ca∣dere. Thus ci∣ted by Bellar∣mine.
• z

  1 Cor. 2. z:
• Clemens Alexan∣drin Padagog. l 3. c. 11. pag. 110.
• a

  Rom. 10. 17.
• Hilari. l. 8. de Trinitate.
• Augustine.
• b

  Epist. 102. ad Evodium.
• c

  Lib. 4 contr. epist. fundam∣cap 4.
• d

  Tract. 27. in Ioan.
• e

  Serm. de Temp. 189. qui est de Trinitate.
• f

  De Agone Chri∣stiani c. 13.
• g

  Serm. de temp. 189.
• Prosper. De vita contempl. l. 1. c. 19.
• h

  Heb. 4. 2.
• i

  Grègor. Mor: l. 2. c. 25.
• k

  De trinit. l. 8.
• l

  Con•…•…r. Lucife∣rian.
• m

  Homil. de bapt. Christi.
• n

  August. in Psal. 118. conc. 18.
• o

  Cyril. Alex. in Ioan. l. 11 c. 16.
• p

  Athan. p. 248.
• q

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t

  Fulgentius. •…•…ontr. Arianos.
• P. Lombard l 3. Sent. dist. 24. C.
• Bellarm. reason.
• 1.
• 2.
• 3.
• i

  •…•… Tim. 1. 12.
• The wickednes of the doctrine concerning im∣plicite faith.
• How the Pa∣pists under∣stand the Article of the Catholike Church.
• k

  Gordon. c•…•…ntr. 1. cap. 27.
• l

  Bulla Pij. 4. super forma iuramenti pro∣fessionis fi•…•…ci.
• How the Apo∣stle understood the Article.
• 1 2 Thes. 2. 10. Mat. 24. 24. Apoc. 17. 8. D. Morton Bi∣shop of Lich∣field and Co∣ven•…•…y. The second part of their cozenage.
• m

  Thom. 2. •…•… •…•…. •…•… 9. 2. 6. Minores, qui significantur per asinos, de. bent in creden∣dis adh•…•…rere maioribus qui per boves signi fican tur.
• n

  Turrecrem. sum. •…•…. 3. c. 41.
• o

  Hosius de ex∣press. Dei verbo.
• The doctrine os implicite faith pernici∣ous.
• p

  Rhemists in Luk. c. 12. 11.
• q

  Ibid. in Marg.
• r

  Luk. 1. 79.
• s

  Ephes. 2. 12. & 4. 18.
• b Rom. 10. 14.
• u

  Prov 14. 22. Mat. 22. 29.
• Concil. Tolet. 4. c. 24. Conc. Arelat. 4. can. 3.
• y

  Iob. 17. 3.
• z

  〈◊〉〈◊〉. l. 1. cap. 1. 1 Cor. 14. 38. vulg.
• a

  Can 8.
• b

  〈◊〉〈◊〉 chard. dec•…•…et. lib. 2. c. 62
• c

  Ad Sextum 〈◊〉〈◊〉 pisl. 105.
• d

  Pr•…•…em ad Eustoch. in com∣men•…•…. in Esai.
• e

  In Num. hom. 27. They detaine the people in ignorance: and why?
• f

  Luk 11. 52.
• g

  Mat. 23. 23.
• h

  Ioh. 12. 35.
• i

  Iud. 16. 21.
• k

  In Ioan. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l

  1 Cor. 14. 35. 1 Pet. 3. 7.
• In the true Church plenty of Knowledge.
• m

  Theodoret. Therapeut. serm. 5. pag. 81.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• o

  Ier. 9. 23. 24.
• Our first reason: because he that hath true faith is regenerate.
• Our second reason: because he hath the Spirit of Christ.
• a

  Gal. 5. 22.
• b

  Heb. 10. 29.
• c

  Rom. 8. 11. 1 Cor. 3. 16. 6. 19. 2 Tim. 1. 14.
• d

  2 Cor. 13. 5. 1 Ioh. 3. 24. Eph 3. •…•…7.
• e

  Gal. 3 26. Ioh. 1. 12. 13. 1 Ioh. 3. 24. 4. 13.
• Our third rea∣son, because he is sanctified.
• f

  Luk. 1. 73, 74, 75.
• Five other reasons.
• Seven other Arguments out of Iam. 2. 24, &c.
• g

  1 Ioh. 3. 18.
• h

  In epistolam Joan. tract. 10.
• Sixe other ar∣guments de∣fended against Bellarmine. First, out of 1 Tim. 5. 8.
• i

  Tit. 1, 16.
• k

  Homil. 29. in Evang.
• l

  Homil. 38.
• m

  I•…•… Matth. 22 hom. 41.
• n

  1. Ferus in Matib. 22.
• o

  Rom. 13. 14. Gal. 3. 27.
• p

  Cum tuis pec∣cat is sup•…•…r in duis C•…•…risti i•…•…∣stitiam, tu is de∣merit is ipsius merita, tuae in obedientia ipsius obedientiam. The second out of Iohn. 6. 64.
• q

  Vers. 6•…•….
• The •…•…hird out of 1 Iohn 2. 4.
• r

  In Ezek. hom. 22.
• s

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• t

  C. 1. v. 6.
• u

  Cap. 1. S. 4.
• The fourth out of 1 Joh. 5. 1.
• Tract. 10. in epist. Ioan.
• The fifth out of Jam. 2. 17. 20.
• x

  Respons ad obiect. 4.
• The sixth out of H•…•…. 2. 4.
• Testimonies of Fathers: first, Chrysostome.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. de side & lege. t. 6. 838. 1 De side & ope∣rib. c. 23.
• 2 In epist. Ioan. tract. 10. De fide & ope∣rib. c. 16.
• 3. Aug. in Ioan. tract 9. Sent. lib. 3. dist. 23. August. in Psal. 130. & epist. 85. 4. De paenitent. dist. 2. c. 14. De verbis Do∣minum serm. 61.
• a

  Lib. 3. epist. 73.
• b

  In Jac. 2.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d

  In evangel. hom. 29.
• e

  Ibid.
• f

  Tit. 1. 16.
• g

  Hom. 22. sup. Ezek. Sent. dist. 25. C.
• h

  In Gal. 5.
• i

  Ibid.
• k

  Serm. ad past•…•…∣res in syn•…•…do. De iustif. l. 1. c. 15.
• His first proofe out of Ioh. 12. 42, 43.
• a

  Ioh. 19. 38.
• His second proofe out of 1 Cor. 13. 2.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• Bellarmi•…•…s instances.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• two other in∣stances.
• d

  Sup. Ezek. bom. 22.
• e

  De Trinit. l. 5 •…•…. 18.
• His third testi∣mony Iam. 2. 14.
• f

  Cap. 2, •…•…. 5▪
• g

  2 Thes. 3, 2.
• h

  Tit. •…•…. 1.
• i

  In evang. hom. 29.
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Chrysost. Theoph. Oecum. Theod. in 1 Cor. 12. 9. Gennad. apud Oecum. in 1 Cor. 13. 2.
• l

  Chrysoft. de fide & lege.
• m

  1 Io•…•…. 3. 18.
• His fourth proofe, because in the Church there are both good and bad.
• n

  2 Th•…•…s. 3. 2. Tit. 1. 1.
• o

  Contr. Crescon. l. 1. c. 29.
• p

  Mat. 17. 17.
• His fifth proofe from the na∣ture of faith and charity.
• Whether Cha∣rity doth neces∣sarily follow faith.
• q

  Ioh. 5. 35. Luthers simi∣litude.
• r

  Prafat. in Ep. ad Rom.
• Bucers simi∣litude.
• s

  1 Ioh. 4. 19.
• t

  Lib. 3. c. 2. §. 8.
• Calvins simili∣tude.
• u

  1 Cor. 1. 30.
• Gal. 3. 26. Ioh. 1. 12. 1 Ioh. 5. 1.
• x

  Gal. 4. 6. Rom. 8. 11.
• y

  Rom. 8. 9.
• z

  Cap. 2. §. 2.
• a

  Rom. 3. 24.
• b

  De justis. l. 1. cap. 15. §. Accedat sep∣timò.
• Gregor. in E∣vang. homil. 29.
• No iustifying faith but that which layeth hold on Christ.
• a

  Heb. 11. 3, &c.
• b

  Ioh. 3. 16, 18. 36. & 6. 29, 40, 47. Act. 8. 37. 16. 30, 31.
• c

  Ioh. 3. 14, 15.
• d

  Ioh. 6. 40.
• e

  Sent. lib. 3. dist. 19. •…•….
• f

  Act. 20 21. 24. 24 & 26. 18. G•…•…l 3. 26.
• g

  Rom. 3. 22. 16. Gol. 2. 16. 20. & 3. 22. Phil. 3 9.
• h

  Es•…•…y. 53. 11.
• To beleeve in Christ is to re ceive him.
• i

  August in Ioan tract. 50.
• k

  In epist. Ioan. tract. •…•…0.
• l

  In Iam. 2.
• The degrees of faith.
• l

  1 Ioh. 5. 1. Ioh. 1. 12, 13.
• m

  Eph. 1. 13.
• n

  Act. 16. 14.
• o

  Rom. 4. 11.
• p

  Ioh. 5. 10.
• The use of this distinction.
• q

  Covenant of grace. cap. 8.
• The former degre•…•….
• The speciall faith.
• The speciall receiving of Christ necessa∣ry to justifica∣tion.
• Without it Christs merits availe us not to justification.
• The Papists objections against speciall faith.
• r

  Rom. 5. 5.
• Their objecti∣ons concer∣ning fiducia.
• By a lively as∣sent men be∣leeve in Christ.
• s

  Act. 8. 37, 38.
• That as•…•…iance is not faith.
• t

  Covenant of grace. cap. 8.
• The Subject of faith.
• 1. The parties.
• a

  De justi•…•…. li. 3. cap. 14.
• 2. The part.
• b

  Therapent. li. 1. pag. 18.
• c

  Rom 10. 14, 17
• d

  Act. 16. 14.
• Testimonies, that to beleeve is an act of the Will as well as of the Vnder∣standing.
• e

  Stromat. lib. 5. p•…•…g. 251.
• f

  Therapeu•…•…. l. 1. pag. 16.
• g

  In 2 Cor. 1. 24.
• o •…•…n Rom. 4.
• i

  De bono perse∣ver. l. 2. cap. 16.
• k

  De Spirit. & litera cap. 31.
• l

  Ibid. c. 3•…•….
• m

  Ibid. c. 33.
• n

  Epist. 23 de Baptism. par∣vulorum.
• o

  In Ioan. tract. 26.
• p

  De predestin. sanct. lib. 1. c. 5. in sine. Schoole-men.
• q

  In Sent. 3. dist. 23. art, 1. q. 2. in res•…•…l.
• r

  Ibid.
• s

  In Rom. 10. lect. 2.
• t

  2. 2. q. 2. art. 1. ad. 3 um.
• u

  Ibid. art. 9. c.
• 2. 2. q. 4. art. 2. c.
• x

  Ibid. art. 2. ad •…•… um.
• y

  I•…•… Sent. 3. dist 23. q. 2. art. 1.
• z

  In I•…•…an. Doctors of the Rom. Church.
• a

  De justif.
• b

  In Rom. 10. 10.
• c

  Ioh. 2. 23.
• Whether the Vnderstanding be commanded by the Will.
• a

  De justif. l. 1. c. 8. & 9.
• b

  Heb. 1•…•…3.
• c

  Basil. Ascet. de fide. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d

  Ethic. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 80. The proper ob∣ject of justify∣ing faith.
• Obj. concerning the object of Abrahams faith.
• e

  Gen. 3. 15.
• f

  Psal. 72. 17.
• The two other promises.
• He beleeved in the Lord, and it was imputed unto him for righteousnesse, that is, because he beleeved in the Lord, he was reputed a righteous m•…•…n, •…•…nd so Vatablus i•…•… Gen. 15. 6. Rom. 4. 10.
• The latter.
• g

  Heb. 4. 9.
• h

  Ioh. 8. 56.
• i

  Heb. 11. 13.
• k

  Heb. 11. 8, 9, 14, 16.
• Iam. 2. 23.
• m

  De justi•…•…. l. 4. ca. 18. Possunt enim illa verba applicari adom∣ne•…•… insignes actus fidei ejus∣dem Patriarchae.
• Christ the pro∣per object of faith in two re∣spects.
• n

  Covenant of grace. Bellarmines ob∣jections. De iustif. l 1•…•… c. 8, &c. The first, that the obiect of faith is whatso∣ever is revea∣led by God.
• Father. Almighty.
• n

  Deut. 33. 26. Eternall.
• Immutable. Omniscient. Omnipresent. True and faith∣full. •…•…ust.
• Good and Gra∣cious. Loving.
• Creatour and Provisour.
• o

  Psal. 119. 75.
• p

  Deut. 8. 16.
• Christ, God and Man.
• Conceived of the holy Ghost borne, &c. Suffered. Was crucified.
• Dead. Buried. Descended to hell. Rose againe. Ascended. Sitteth at Gods right hand.
• He shall come againe to judg∣ment.
• The Holy Ghost. The holy Ca. tholike Church Communion of Saints. Forgivenesse of sinnes. The Resur∣rection. Life Eternall. Whether every man bee bound to beleeve that hee is elected, &c.
• Ioh 3. 18.
• Whether a man may be justifi∣ed without spe∣ciall faith.
• Whether a man is justified by speciall faith.
• r

  2 Pet. 1. 10.
• s

  Covenant of Grace.
• Whether justi∣fying faith doth onely dispose a man to justifi∣cation.
• a

  Sess. 6. c. 6. Seven. dispo∣sitions required before justifica∣tion, of which vide infra ca. 10, 11, 12.
• b

  Conc. Trid. Sess. 6. cap. 7.
• c

  Sess. 6. ca. 7.
• d

  In Rom. 10. 4.
• e

  Conc. Trid. sess. 6. cap. 4.
• Secondly, whe∣ther faith doth justifie formally
• f

  Lib. 4.
• g

  Lib. 4. & 5.
• h

  Supr. cap. 4. §. 6.
• The Papists ca∣vill, that we debate faith.
• i

  Bellar. De justif. l. 1. c. 12.
• §. Ita{que} sensum.
• The state of the Controversie.
• What wee meane by faith.
• What is meant by the word justifie.
• Of the exclu∣sive particle alone.
• That the object of faith doth justifie pro∣perly.
• That nothing in that kind doth justifie, but the righte∣ousnesse of Christ, as the matter, and Faith as the onely instru∣ment on our part.
• Our prooses.
• a

  In Gal. 2. 16.
• b

  De justif. l 1. cap. 20.
• c

  §. Consirmat.
• d

  Mat. 15. 28. Mar. 7. 29.
• e

  Act. 3. 16. his name through faith in his name.
• Reasons 1. Rom. 8. 28. Gal. 2. 16. Eph. 2. 8.
• The second Reason, contai∣ning a three∣sold argument.
• The third rea∣son, because faith is the con∣dition of the Covenant.
• f

  Ioh. 3 16. Act. 10. 43. Gal. 3. 9.
• g

  Rom. 3. 27.
• The fourth rea∣son, because faith only in the question of justification is mentioned in the Scriptures.
• h

  De justif. l. 1. c. 20. §. Quod attinet.
• i

  L. 6. c. lz. § 2, •…•….
• a

  AdDiogNetum.
• Iustin. Martyr. Ann. Dom 160.
• b

  Ibid.
• c

  Advers. Iulian. lib. 1. c. 2.
• Irenaeus. An. 180 lib. 4. ca. 5.
• Clemens Alex. An. 200.
• d

  Paedag. l. 1. c. 6.
• e

  Stromat. l. 5.
• Origen. An. 230
• f

  In Rom. 3. l. 3.
• g

  De justif. lib. 1. cap. 25.
• h

  Luk. 23. 40, 41, 42.
• i

  Luk. 7. 37.
• Cyprian. An. 250
• k

  Ad Quirinum. l. 3. c. 42.
• l

  De eccl. Theol. l. 1. ca. 12.
• m

  Hilar. An. 360
• In Mat. can. 8.
• n

  Can. 21.
• o

  De Trinit. li. 6.
• Basil. An. 370.
• p

  Serm. De hu∣milita•…•…e.
• q

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. A•…•…brosc. A. 370.
• Greg. Nazianz. A. 370.
• r

  B•…•…bliothec lib. 4.
• De consecrat. dist. 4. c. 99.
• Hieronymus▪ A. 380.
• s

  De scriptorib. in Hieronymo.
• t

  Alit•…•…r ut Hier∣onymus exponi•…•….
• Chrysostome. A. 390.
• u

  Homil. 2.
• Homil. 7.
• x

  Homil. 8.
• y

  Homil. 14.
• z

  Homil 5.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b

  Homil. 3.
• c

  In Rom. 3. 28.
• d

  Tom. 6. p. 838.
• c

  Lib. 4. •…•…n c. 14.
• Hesycbiusa. 400
• f

  De civit. D.
• August. an. 400.
• g

  Grat de poeni∣ten•…•…iâ dist. c. 14.
• h

  Initio.
• i

  Tract. 42.
• k

  Lib. 1. cap. 21.
• l

  Qu•…•…st. 76.
• m

  in •…•…oan. l. 10. c. 18.
• Cyrill. Alexandr. An. 430.
• n

  Lib. 9. c. 30.
• o

  Sedulius in Collectanes.
• p

  in Rom. i. 17.
• Theod•…•…ret An. 430.
• q

  De Curand. Grac, affectib. lib. 7.
• r

  Epigram. 8. De doctrina Evan∣gelica.
• r

  In Gen. lib. 3.
• Prosper. An. 440.
• Cl. Mar. Victor.
• t

  Pet. Chrys. An 440. s•…•…rm. 34.
• Primisius, An. 440.
• Theodulus. Gennadius A. 490.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Venantius
• A. 570. Beda. A. 720. Haymo. A. 840.
• Photius, A. 860
• Smaragdus A. 950.
• Oecumenius A. 1050.
• Th•…•…ophylact. A. 1070.
• Anselmus A. 1080.
• Rupertus an▪ 1120.
• Bernard an. 1130.
• Tho Aquinas. an. 1209.
• Bonaventure, an. 1260.
• Nic. Gorrham.
• Cour. Clingius.
• Car. Contarenus •…•…n. 1541.
• u

  Sess. 6. Can. 9.
• De Sacrament lib. 2. cap. 3. in fine.
• x

  Rom. 4. 23, 24.
• y

  Ambrose in Gal. 3. 18. qui sorma jus rei est.
• z

  Rom. 4. 11
• Bellarmine dis∣puteth the que∣stion three waies.
• De justis. l. 1. c. 12
• Bellarmines dispute imper∣tinent.
• That faith doth not iustifie alone by way of disposing, Bel∣larmines pro∣veth by five sorts of argu∣ments.
• First, from the seven dispositi∣ons, which dis∣course is idle and imperti∣nent.
• Preparative dispositions to justifying faith.
• The first dispo∣sition. Faith.
• Bellarmines argument, faith doth but begin justifica∣tion, and there∣fore doth not justifie alone.
• a

  Rom 5. 2.
• b

  Hab. 2. 4. Gal. 2. 20.
• c

  Rom. 1. 17.
• d

  Gen. 15 6.
• His first testi∣mony, Heb. 11. 6.
• c

  Esa. 21. 12.
• His second te∣stimonie. Rom. 10. 13. 14.
• f

  Esa. 56. 7.
• g

  Concord. Evang. cap•…•….
• h

  Strom. lib. 2.
• i

  Catech. 1.
• k

  Homil. 2. de symb.
• l

  De fide spe & charit.
• m

  Lib. 4. in Ioan. cap. 9.
• n

  De sacramen∣tis lib. 1,
• o

  In Eph. 3.
• p

  August. in Gal. 3.
• q

  De praedestin. S. c. 7.
• r

  De bono per∣sever. c 2.
• s

  De spiritu & litera c. 30.
• t

  De verb. Apo∣stoli serm. 2.
• u

  Prosper, de vita contempl. l. 3. c. 21.
• Respons. ad dub. 8. Gen.
• x

  Moral. l. 2. c. 33
• y

  1 Pet. 1. 5.
• Bellarmines reasons.
• De iustif. l. 1. c. 13. § secunda.
• a

  Luk. 18. 14.
• Bellarmines al∣legations im∣pertinent.
• The first. Eccl. 1. 28.
• b

  Eccl. 1. 14. 16, 1•…•….
• c

  Iam. 1, 20,
• d

  Prov. 14. 26.
• Bellarmines proofes from Scripture.
• His Testimo∣nies and Rea∣son.
• His third dis∣position, Hope.
• e

  1 Cor. 9. 10.
• Testimonies of Scripture: The three first.
• f

  Prov. 28. 25.
• g

  Vers. 26. Psal. 37. 40.
• h

  Psal. 2. ult.
• i

  Bellarmine in Psal. 90. 14.
• Testimonies of Fathers.
• k

  Ambros. de poenit. l. 1. c. 1.
• l

  De catechiz. rudil. c. 4.
• m

  Rom. 10. 14. 17.
• n

  De lapsis serm. 5.
• Love the fourth disposi∣tion.
• His first Testi∣mony Eccles. 2. 10. juxta lati. nameditionem.
• a

  2 Tim. 1. 6. 12. 〈◊〉〈◊〉 13. Heb. 2, 11.
• b

  Lib. 1. Cap. 4. §. 11.
• 1 Ioh. 3. 14.
• Concil. Arausi∣can. Ca•…•…ult▪
• Bèllarmines an∣sweres to our arguments. The first, 1 Ioh. 4. 19.
• Our second argument.
• c

  Eph. 2. 1, 5. Joh. 5. 25. Col. 2. 13. Rom. 8. 6
• Whether the beginnings of grace be graces
• d

  Mat. 12. 20.
• c

  Rom. 8. 23.
• Our third ar∣gument.
• f

  Esai. 64. 5. 2 Sam. 11. 27. c. 12. 10, 14.
• g

  Rom. 8. 7.
• His fifth dispo∣sition, is Peten∣cie.
• h

  Mat. 27. 3, 5.
• Bellarmines proofes.
• His sixth dispo∣sition, a desire and purpose to receive the Sa∣crament.
• His seventh dis∣position a pur∣pose of a new life.
• De justis. lib. 1. cap. 14.
• Faith being alone doth not justifie, ergo it doth not justifie alone.
• Our answere.
• Bellarmines proofes that faith may bee alone.
• a

  De iustif l. 1. c. 14 § sed haec responsio.
• b

  In Gal. 2.
• c

  Antidot. ad conc. trid. sess. 6. can. 28.
• d

  1 Ioh. •…•… •…•…▪
• e

  De persever. c. 10. §. 7.
• f

  Rom. 10. 4.
• g

  De justif. l. 1. cap. 15.
• h

  Lib. 6. cap. 2. & 3.
• De iustif. l. •…•…. cap. 16.
• Three causes.
• The first cause authority of Scriptures.
• a

  Lib. 7. c. 8.
• b

  Supr. cap. 9.
• Our first argu∣ment.
• c

  Supr. cap. 8.
• Bellarm. obiect.
• d

  Ro. 3. 28. & 4. 5
• Out second ar∣gument.
• e

  L•…•…. 1. 73, 74, 75. Heb 8. 10. Ier. 31. 33, 34.
• The second cause, the will of God.
• Esa. 53. 11.
• Bellarmines ob∣jections, that other conditi∣ons are requi∣red.
• f

  Ioh. 5. 12. 20. Ioh. 6. •…•…7.
• g

  Rom. 10 14.
• The third cause because it is the property of faith onely to receive Christ.
• Bellarmines first cavill.
• What it is to apprehend Christ.
• h

  Ioh. 6. 54.
• His second ca∣vill; from the Sacraments.
• i

  Rom. 4: 11.
• De iustif. l. 1. cap. 17.
• Bellarmines first reason; because faith is a cause.
• His first reason that faith is a cause; because the prepositi∣ons ex and per are attributed unto it.
• a

  De justif. l. 2. c. 3. §. deinde praepositio.
• His first in∣stance from the contrary.
• b

  Joh. 6. 29.
• c

  Rom. 10. 4.
• d

  Photius apud Oecumen. in Rom. 10 4.
• What cause Bellarmine ma∣keth faith to be.
• e

  Bellarm. de grati•…•… & lib. arb. l. 1. c. 6.
• The difference of the acts of faith justifying and sanctifying.
• f

  Arist. Physic. l. 2. c. 3.
• His second reason; because faith is the be∣ginning of Iustice.
• Bellarmines first proofe out of Rom. 4. 5.
• h

  Psal. 106. 30, 31.
• His second proofe out of 1 Cor. 3. 11.
• i

  Esai 28. 16. Ephes. 2. 20.
• k

  De fide & operibus c. 16.
• l

  Heb. 6. 1.
• His third testi∣mony, Act. 15. 9.
• His third reason because faith doth obtaine, and after a sort merit iustifica∣tion.
• l

  Sess. 6. cap. 8.
• m

  Act. 10 43 Act. 13. 38, 39.
• n

  De bo•…•…is ope∣•…•… 〈◊〉〈◊〉 〈◊〉〈◊〉 l. •…•…. c. 9. § sciendum.
• o

  1. •…•…. 2. ae. q. 114. art. 9.
• His first proofe Luk. 7. 50.
• p

  Ioh. 3. i4, 15.
• q

  Ioh. 6. 40. His second proofe out of Mat. 15. 28. Mark 7. 29.
• His third proofe from the example of Abraham.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• His fourth proofe out of Rom. 10. 1•…•…, 14.
• s

  Cap. 10. §. 8.
• t

  Ioel 2. 32.
• His fifth proofe out of Heb. 11.
• Ten testimo∣nies out of Augustine.
• 1

  Retract. l. 1. c. 33
• 2

  Epist. 106. ad Paulinum.
• 3

  Epist. 144. ad Anastasium.
• 4

  De Spiritu & litera, c. 13.
• 5

  Ibid. •…•…. 30.
• 6

  De fide & ope∣ribus c. •…•…1.
• 7

  Depr•…•…destin. ss. c. 7.
• 8

  De grati•…•… & lib. arbitr. c. 14.
• 9

  Epist. 105. ad Sixtum.
• u

  Luk. 18. 13.
• Bellar. deg•…•…a∣tia & lib. ar∣bitr. lib. 1. cap. 14. §. hanc esse Solet Augusti∣nus meritum ap∣pellare quemli∣bet actum bo▪ num, ratione cu ius aliquid ali∣ud accipimus.
• x

  De poenit. l. 2. c. 12.
• y

  Joss. 6. cap. 8.
• De justis. l. •…•…. cap. 18.
• z

  De justif. l. 2.
• Lib. 4. & 5.