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

A TREATISE OF IVSTIFICA∣TION. (Book 3)

THE THIRD BOOKE: Concerning Justification or saving Grace. (Book 3)

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

§. I.

THE second Capitall errour of the Papists in the* 1.1 Article of justification, is concerning justifying and saving grace. For when as the holy Ghost would note unto us 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the first moving cause or motive in God, the principium or primary cause (which some call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) of our justification, he saith, that we are justified by the* 1.2 grace of God, Rom. 3. 24. Tit. 3. 7. that wee are saved by his grace, Ephes. 2. 8. meaning thereby the gracious favour of God in Christ, whereby 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a 1.3 he hath graciously accepted and embraced us in his beloved: They, most absurdly and wickedly, that they may place the matter of their justification, and merit of their salvation in them∣selves, doe by grace understand the gifts of grace, and namely and espe∣cially that of Charity, habitually inherent in us. For so they teach, justi∣fying grace to bee a divine b 1.4 quality inherent in the soule per modum habitus, a supernaturall habit infused of God: and that, not really di∣stinct* 1.5 from Charity. And in like manner, what in this kind is said of the c 1.6 Love of God, they understand it commonly, not of Gods Love,

whereby hee loveth us; but of our love; whereby wee love God.

§ II. For the better understanding of this point, we are to distin∣guish* 1.7 the divers acceptions of Gods grace. For either it signifieth the favour of God in himselfe, or the gifts of grace in us. The former is the proper signification: for the grace of God, properly understood, is one of Gods attributes; whereby he is signified to be gracious, and is referred to his goodnesse, Exod. 33. 19. cum 34. 6. unto which also* 1.8 his love and mercy are referred; but with this distinction. For Gods goodnesse is considered either d 1.9 as hee is good in himselfe, yea good∣nesse it selfe; or as hee is good to his creatures, which is his bounty, which, being referred to his creatures, e 1.10 either as having goodnesse com∣municated to them, is his love; or as being in misery, is his mercy, or as having deserved no good thing at the hands of God, but the contrary, is his Grace. The latter signification is unproper and metonymicall, the word Grace being taken for the effects of his grace, viz. his free and undeserved gifts and benefits proceeding from his grace and favour: which are not properly called the grace and favour of God, but his graces and favours, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the grace, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gifts of grace, Rom. 11. 28. 1 Cor. 1. 7. 12. 4. 31. And in both senses it is either more largely taken for any favour or favours of God though common, as both his favour and love in creating, preserving and governing his creatures; and also the fruits thereof, which are his common favours, as the gifts of nature (in which sense Pelagius did call bonum naturae, and namely free-will, the grace of God) and the gifts dispensed by his pro∣vidence, as his temporall blessings which he graciously bestoweth upon both good and bad, Matth. 5. 45. In which respect hee is not onely said to be channun, f 1.11 gracious, Exod. 22. 27. and graciously to bestow such gifts, Gen. 33. 5. 11. Esai. •…•…6. 10. but also to bee the Saviour of all men, 1 Tim. 4. 10. yea to save both man and beast, Psalm. 36. 6. Or else it is used more specially to signifie the peculiar favour and fa∣vours of God vouchsafed to his peculiar people, viz. the Church, ten∣ding to the salvation of it and of the members thereof, which is the usuall acception of the word in the Scripture.

§ III. This by the Schoolemen is very unfitly distinguished into* 1.12 gratia gratum faciens, & gratia gratis da•…•…a: for first, out of this di∣stinction, that, which chiefly and properly is to be called grace, viz. the gracious love and favour of God in Christ, is left out. Secondly, where∣as by gratia gratum faciens, the justifying, and saving grace, they meane grace infused, and namely the habit of Charity, they oppose it to gra∣tia gratis data, to grace freely given, as if the grace infused were not also freely given. But they might have learned either from their Master g 1.13 a better distinction of Grace, though he doe but lightly touch up∣on it, that Grace is either gratia gratis Dans, gratia gratis Data, or a better exposition of that distin∣ction, which they have propounded, according to the Scriptures: that

by Gratia gratum faciens is meant the gracious favour of God in him∣selfe, whereby he graciously accepteth us in his Beloved; and by gratia gratis data, the gifts of grace freely bestowed upon us: for so the Apo∣stle seemeth to distinguish Rom. 5. 15. that it is either

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace of God in himselfe:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or as he speaketh, Ephes. 3. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gift of grace in us:

Or as elsewhere,

• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the grace of God:
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the gifts of grace.

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

Now these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or gifts of grace, are either sanctifying graces h 1.14, tending to the salvation of him who is indued with them, as faith, hope, charity, the feare of God, &c. or edifying i 1.15 graces, which are given for the salvation of others: and those, either ordinary, as the gifts of the ministery; or extraordinary, k 1.16 as the gifts of prophecie, of tongues, of working miracles, which the Schoolemen called gratias gratis datas.

§. IV. These 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, these gifts of grace, whether you understand those edifying, or those sanctifying graces, may every one of them by a meto∣nymy* 1.17 be caled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a grace, or by special relatiō to some peculiar grace, vouchsafed to some particular person, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, l 1.18 this or that grace, that is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this or that gi•…•…t of grace; yet none of them can absolutely and properly be called the grace of God, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 m 1.19, the sa∣ving grace of God or gratia gratum faciens; of which this question is understood, to wit, whether this justifying and saving grace of God be in•…•…erent in us, as a quality or habit, or be out of us in God, as being one of his attributes. The Papists say, it is inherent in us, per modum ha∣bitus, after the manner of an habit infused into us; and so is the matter of justification, considered as an action of God, as we conceive of justi∣fication; or the forme, as they say, speaking of justification passively, and confounding it with sanctification. But we, though we doe confesse, that in the gifts of saving grace, as faith, hope, charity, &c. concurring in us, our inward or habituall sanctification doth consist: yet we deny them, or any one of them to be either the matter or forme of justifica∣tion. But contrariwise we constantly affirme, that the justifying and saving grace of God, or, as they speake, gratia gratum faciens, is the gracious favour of God in Christ, which is out of us in him, concurring to our justification, neither as the matter nor forme, but as the efficient cause thereof. Against which assertion the accursed n 1.20 Councell of Trent o 1.21 hath denounced Anathema, If any man shall say, that the grace, by which we are justified, is onely the favour of God, let him be accursed. But first I will produce our proofes; and then answere their objections.

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

§. I.

THe Papists, for all their cursing, are not able to* 1.22 produce any one pregnant testimony to prove, that the grace, whereby wee are justified, is inhe∣rent in us. But, that Grace doth signifie that fa∣vour of God, wee are able out of the New Testa∣ment to alleage above fifty testimonies, whereof some shall hereafter be cited. And as for the Old Testament, it is evident, that the Hebrew a 1.23 words which signifie the grace of God, and are to be translated by the word grace, doe alwaies signifie favour, and never grace inherent. As, if I have found grace in thy sight, Gen. 18. 3. Ex. 33. 13. 17. God gave Ioseph grace in the sight of the keeper, Gen. 39. 21. and the people of Israel grace in the sight of the Egyptians, Exod. 3. 21. In which sense the blessed Virgin is said to have found grace with God, Luk. 1. 30. and our Saviour to have increased in grace with God and man, Luk. 2. 52.

§. II. Secondly, that grace whereby the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gratos fecit,* 1.24 made us gracious or graciously accepted us in his beloved, is gratia gra∣tum faciens, that is, the justifying and saving grace.

By the gracions love and favour of God in Christ, which is out of us in him, the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath made us gratious, or gra∣tiously accepted us in his beloved, and not by any gift of grace inherent in us.

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

The proposition is in it solfe evident. The assumption is proved out of Eph. 1. Blessed be God, who hath blessed us in Christ with all spiri∣tuall blessings—according as he hath elected us in him before the foundation of the world—having predestinated us unto the adop∣tion of children—to the praise of the glory of his grace, wherein or whereby 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉id est, gratos fecit, hee hath made us accepted in his beloved, in whom wee have redemption through his blood even forgivenesse of sinnes, according to the riches of his grace, verse 3, 4, 5, 6. 7. For by or in that grace, to the glorious praise whereof the Lord e∣lected us before the foundation of the world, and according to the ri∣ches whereof wee are redeemed by Christ, the Lord hath gratiously ac∣cepted

us in his beloved. But it were very absurd to say, that God hath elected us to the praise of the glory of our Charity, or that wee are re∣deemed according to the riches of our charity. But we were elected to the praise of the glory of his grace, that is, of his gracious love and bounty in Christ, which grace was given unto us in Christ before all secularb 1.25 times: and according to the riches of this grace he hath redee∣med us by Christ. Wherefore gratia gratum faciens, the grace, by which wee are justified, is not any gift of grace inherent in us, but the eternall grace and favour of God vouchsafed unto us in Christ, before the foundation of the world, and before all secular times.

§. III. In respect of this grace, whereby the Lord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉graciously* 1.26 accepted the blessed Virgin, she, is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Luk. 1. 28. graciou∣sly accepted or graced, or as it is expounded verse 30. that she had found grace and favour with God. And so may all the elect and faithfull chil∣dren of God be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as in many places of the Old Testa∣ment they are in the very same sense, called chasidim passively under∣stood. Especially, where that word is read with the Affix or Pronoune betokening God, to signifie his chasidim the favorites of God: and thus it is read with the Affix of th•…•… first Person, when God is the speaker, cal∣ling them Chasidai, c 1.27my favourits: or of the second whenthe speech is di∣rected unto God, and then they are called in the plurall Chasideica, thy favorits, Psal. 52. 9. 79. 2. 132. 9. 145. 10. and in the singular Chasideca thy favourite, Deut. 33. 8. Psal. 16. 10. 89. 19. or of the third person in the singular Chasido, his favourite, or Chasidso, d 1.28 Psal. 4. 3. and in the plu∣rall Chasidain, his favourites. Psal. 31. 24. 85. 9. 97. 10. 116. 15. 149. 9. that is, as not onely Tremellius and Iunius, but also Vatablus interpret it, quos benignitate prosequitur, those whom God doth specially favour, those who have found grace with God; which commonly are transla∣ted Saints, and so are all the faithfull usually called, even in the New Testament e 1.29 as the translation of the Hebrew chasidim: sanctity not being the cause of Gods favour, which is eternall, but the proper badge and cognizance of those, who are the favorites of God, by which they are knowne.

And further out of the same place, Eph. 1. 6. where it is said that by* 1.30 this grace hee hath made us gracious in his beloved it is plainely pro∣ved, that by it is meant the gracious favour of God towards us in Christ, in which respect it is also called the grace of our Lord Iesus Christ. Act. 15. 11. So Rom. 16. 20. 1 Cor. 16. 23. 2 Cor. 13. 14. Gal. 1. 6. 6. 18. Phi. 4. 23. 1 Thess. 5. 28. 2 Thess. 3. 18. Philem. 25. Apoc. 22. 21. and to the same effect it is called the love of Christ, Rom. 8. 35. that is, as it is expressed vers. 39. the love of God which is in Christ. Which places cannot without absurdity bee understood of that grace of God, or of that love of God, which is in us, that is to say of our love of God.* 1.31

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

But by the gracious favour of God, by which hee hath gratiously ac∣cepted of us in his beloved, and not by any thing in us, we were elected according to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of his will to the praise of the glory of his grace, Eph. 1. 5, 6 for which cause our election unto life is called the election of grace, Rom. 11. 5. By grace wee are effectually called, according to f 1.32 his purpose. For God hath called us with an holy calling, not accor∣ding to our workes, but according to his owne purpose of grace, which (grace) was given us in Christ Iesus, before all secular times, but is now made manifest by the appearing of our Saviour, 2 Tim. 1. 9. By his gra∣cious favour in Christ, God hath redeemed us, reconciled us unto him∣selfe adopted us, and not by our charity, or any thing in us. And finally, by his gracious favor we are saved through faith, and not of works or of any grace or righteousnesse iuherent in us, that he might shew the ex∣ceeding riches of his grace, in his kindnesse towards us through Iesus Christ, Eph. 2. 7, 8. Therefore by the gracious favour of God in Christ, and not by any grace inherent in us, the Lord doth justifie us: and ther∣fore the sacred fathers of Trent must take home to themselves (accor∣ding to the censure of the Apostle, Gal. 1. 8. 9.) that Anathema, which they denounce against those, who say, that the grace whereby wee are justified is onely the gracions favour of God in Christ.

§. V. Against the proposition if it bee objected, that the grace of* 1.33 election is eternall, but the benefit of vocation and the rest is temporall, and therefore not the same: I answer, that although the benefit of vo∣cation and of the rest be given us in time yet the grace, by which we are called, justified, and saved, is eternall, 2 Tim. 1. 9. And therefore Bellar∣mines distinction of grace g 1.34 into eternall, by which wee were elected; and temporary, by which wee are called, and justified, is idle and to no purpose.

§. VI. If againe it be objected, that by what grace we are sanctified,* 1.35 by the same we are justified: by inherent grace we are sanctified, there∣fore by inherent grace we are justified: I answer by distinction of the phrase by grace: for if therby be meant the efficient cause, then I confesse the proposition, to wit, that by what grace we are sanctified, we are also justified. For the same gracious favor of God is the efficient cause as wel of our sanctification, as of our justification; and I deny the assumption. But if by that phrase be meant the essentiall c•…•…use, that is, the matter or the forme of our sanctification: then I confesse the assumption, and deny the proposition: For by the inherent graces (wherin our habitual sanctifi∣cation consisteth) we are sanctified: but we are justified not by any grace inherent, but onely by the righteousnesse of Christ: as I have shewed before, and hereafter shall fully prove in its due place. For wee are ju∣stified by the grace, that is, the gracious favour of God in Christ, h 1.36 gra∣tis in respect of us, that is, without any cause or desert in us, through the redemption which is in Christ, without the works of the Law, that is, without respect of any obedience performed by us, or righteousnesse inherent in us, that is prescribed in the Law, which is the perfect rule of all inherent righteousnesse.

§. VII. If in the third place it be objected, that faith is a grace in∣herent* 1.37 but we are justified by faith. Or thus, faith doth justifie, faith is a grace inherent, therefore some grace inherent doth justifie. I answer againe, by distinction, that faith doth not justifie, as it is a grace or qua∣lity inherent, or as it is a part of our inherent righteousnesse; but rela∣tively, as it is the instrument, as hath beene said before, to receive Christ who is our righteousnesse: neither doth faith properly, but the object thereof, which it apprehendeth, justifie. As it is the almes properly, which releeveth the poore man, not the hand which receiveth it. For when we say that a man is justified by faith without workes, or by faith alone, our meaning is, that we are justified by the righteousnes of Christ alone, which is apprehended by faith onely, without respect of any righteousnesse inherent in us, or obedieuce performed by us.

§. VIII. Fourthly, the justifying and saving grace is expressed* 1.38 many times by other words of like signification to the gracious favour of God, which cannot be drawne to signifie our charity, or any grace inherent in us. As appeareth both by such synonyma, as are joyned with it in the same places, as grace and love, 2 Cor. 13. 14. Grace and mercie, 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Iohn 3. and also by parallel∣ling other places, as where it is said, Tit. 2. 11. When the grace of God appeared, the same is expressed thus, chap. 3. 4. When the kindnesse of God and his love towards man appeared. And where in some places i 1.39 it is said, that wee are justified or saved by his grace, or according to his grace: in others it is said, according to his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his good will and pleasure, Eph. 1. 5. 9. Phil. 2. 13. according to his mercy, Tit. 3. in which place these foure words are used as Synonyma, signifying the same thing, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, kindnes or bounty, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, love of mankind, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mercy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 grace This grace of God is notably expressed, Eph. 2. 4. 5. 7. 8. by divers words of the like signification. God, who is rich in mercie, for his great love wherewith he loved us, hath when wee were dead in our sinnes quicke∣ned us together with Christ (by grace you are saved) that in the ages to come he might shew the exceeding riches of his grace in his kindnesse towards us through Iesus Christ: for by grace yee are saved through faith, &c. here is the riches of his mercie, the exceeding riches of his grace, his greatlove wherewith hee loved us, his bounty towards us in Christ, and all to set forth his saving grace. So in the Old Testament, mercie and grace are used as words of the like signification. Exo. 33. 19. I will bee gracious to whom I will bee gracious, and I will shew mercy to whom I will shew mercy; which text the Apostle rendreth thus, Rom. 9. 15. I will have mercy on whom I will have mercie, and I will have compassion of whom I will have compassion. Exod. 34. 6. where the Lord proclaiming his goodnesse or bounty before Moses as hee had promised chap. 33. 19. expresseth it in these termes. The Lord, the Lord God, mercifull, and gracious, slow to anger, abundant in chesed ve emeth, in bounty and truth (which in the New Testament are translated grace and k 1.40 truth) keeping mercie for thousands, forgiving iniquity, &c. So Psal. 86. 15. Thou O Lord art a God full of compassion and graci∣ous,

long suffering and plenteous in mercie and truth. Likewise Psal. 130. 8. 2 King. 13. 3. So also Psal. 145. 8, 9. the Lord is gracious and full of compassion, slow to anger, and of great mercy, the Lord is good to all, and his mercies are over all his workes. And in like manner, Nehem. 9. 17. thou art a God of condonations, that is ready to pardon,* 1.41 gracious and mercifull, sl•…•…w to anger, and of great bounty.

§. IX. Fifthly, if justifying grace were inherent, there would be no* 1.42 such opposition, as the Apostle maketh in the question of justification, betweene grace and workes; as that if wee bee justified by the one, wee cannot be justified by the other: but they might as well stand to∣gether, as the first justification of the Papists, which is habituall, con∣sisting in the habits of grace infused, with the second which is actuall consisting in works, or rather the one would infer the other: because we cannot be justified by the one, (I speak of adulti) without the other: for if wee bee justified by inherent righteousnesse, that righteousnesse must be totall and perfect, and therfore both habituall, and actuall, and both must concur unto justification: for neither without the other is perfect. Object. Yea, but the Apostle, when hee saith, that faith doth justifie without workes, hee speaketh of the first ju•…•…ification, unto which works doe not concurre: and when hee opposeth grace to workes; hee mea∣neth the works of the Law, done before faith, without grace, by the power of nature. Answ. This is all that the Papists have to excuse themselves, that they doe not openly contradict the Apostle, who so often and so peremptorily concludeth, that wee are justified by grace and not by workes, by faith without the workes of the Law. But it is e∣vident, that by the workes of the Law is meant, all that obedience and righteousnesse, that is prescribed in the Law, which is the perfect rule of all inherent righteousnesse. And therefore, when the workes of the Law are rejected, all inherent righteousnesse is excluded from justifica∣tion. It is also manifest, that the holy Ghost speaketh generally l 1.43 of all men, whether in the state of nature, or in the state of grace; and of all workes, whether going before, or following after faith; insomuch that the workes which wee have done in righteousnesse, Tit: 3. 5. are exclu∣ded; yea the workes of faithfull Abraham are denied to have justified him before God. And therefore those who have both faith and works are justified by faith without workes. But these objectiots I shall fully sa∣tisfie in their due m 1.44 place.

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

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

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

Therefore we are not justified by our charity, and consequent∣ly not by grace inherent.

§. XI. Seventhly, that the Apostle by grace in the articles of justi∣fication* 1.45 and salvation understood the gracious favour of God in Christ and not inherent grace, appeareth both by his assention, Rom. 5. 20. that

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

§. XII. Lastly, so cleare is this truth, which wee deliver according* 1.46 to the scriptures concerning justifying grace, that Albertus Pighius, n 1.47 a famous divine among the Papists doth confesse, that what the Schoolemen teach concerning justifying grace, that it is a quality in our soules infused of God, and there remaining after the manner of an habit; and that it is the same in substance with the habit of charity, &c. are meere devises of men, having no warrant in the Scriptures. Thomas Aquinas also writing on Tit. 2. 11. it is to bee knowne, saith he, that grace signifieth mercie—and mercie alwayes was in God: yet, in respect of men, in times past it lay hid—but when Christ the Sonne of God ap∣peared grace appeared—and it may be said that in the Nativity of Christ grace appeared two wayes: the former, because by the greatest grace of God he was given unto us—and upon this grace in the se∣cond place followed the instruction of mankind—wherupon he saith, teachingus, &c. Whereunto we may adde, that those few places, which Bellarmine alleageth for inherent grace, are by some of their owne writers understood of the gracious favour of God, as we shall shew in the particulars which now we are to examine.

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

§. I.

BVt before I propound them, I am to advertise the Reader,* 1.48 that we do not deny, that there are divers graces of sancti∣fication, and those also necessary to salvation, as faith, hope, charity, the feare of God, &c. inherent in the soules of the faithfull, as divine qualities, residing there per mo∣dum habitus. So that Bellarmine in his booke a 1.49 de gratia & lib. arbitr. might well have spared his labour, whereby he endeavoreth to prove such grace or graces to bee inherent in the soule; which never any of us denyed. But wee deny that gratia gratum faciens, or justifying grace is inherent in us. This therefore Bellarmine laboureth to prove, lib. 2. de justif. cap. 3. b 1.50 unto which in the other place hee doth referre us: allea∣ging Rom. 3. 24. Being justified freely by his grace through the redemption which is in Christ Iesus, &c. Answ. It cannot bee denyed, but that the popish cause, in this particular, is very desperate, when for the defence thereof they are able to alleage one onely place, where grace is mentio∣ned; and that such a one, as is a most pregnant testimony to prove free justification by faith onely, without respect of any righteousnesse or grace inherent in us.* 1.51

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

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

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

Therefore, seeing all have sinned, and are fallen short of the glory of God, that is, excluded from eternall glory, they are not justified by righteousnesse inherent which is prescribed in the Law; but they are justified by a righteousnesse, which without the Law is revealed in the Gospel, to wit, the righteousnesse of God, that is, of Christ, who is God,

apprehended by faith. And that is it which is said in this text, that those who have sinned, and are fallen short of Gods glory, and from their title to heaven, are justified, that is, acquitted from their sinnes, and entituled unto the Kingdome of heaven, freely, without respect of any grace or righteousnesse in themselves, by the meere gracious favor of God, when they had deserved the contrary, through the redemption that is in Christ Iesus, whom God hath set forth to bee a propitiation through faith in his bloud, to declare his righteousnesse, &c.

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

§ III. Secondly, it is proved by the words of the text alleaged: the* 1.52 first wherof is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being justified. Now the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as I have pro∣ved heretofore, doth never in al the Scriptures signifie to make righte∣ous by infusion of righteousnesse, and therfore here it is not meant, that wee are justified by grace infused. Neither doth justification import a reall or positive change in the subject, but relative and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as hath beene shewed. And wee must remember, that as it is called, so it is ju∣stificatio impii c 1.53, the justification of a sinner; not onely because before ju∣stification men are sinners, but also because being justified, they still re∣maine sinners in themselves, though in Christ d 1.54 they are made righte∣ous. And we are to conceive of justification as a continued act of God from our vocation e 1.55 to our glorification, whereby hee doth accept of a beleeving sinner, as righteous in Christ, not onely at his first conversi∣on, but also afterwards, whiles hee beleeveth in Christ: though still in himselfe hee bee a sinner. And to that end doth our Saviour make continuall intercession for us, that the merit of his obedience may be•…•… continually imputed unto us.

As for the Papists, they being in their owne conceit justified, as they all are after they have beene either baptized in their infancie, or absol∣ved when they come to yeares; they are no sinners, neither is there any thing in them f 1.56 which God hateth, or which may properly bee called sinne. But justification being of sinners, and they being no sinners, but •…•…aying they have no sinne, and avouching, that hee onely is a just man in whom there is no sinne; hereby it appeareth, that neither are they justified, neither is there any h 1.57 truth in them.

§ IV. The next word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is an exclusive particle, exclu∣ding the false causes of justification, and signifying, that wee are justifi∣ed without any desert or worthinesse in our selves, without works, with∣out respect of any righteousnesse inherent in us: which directly over∣throweth the assertion of the Papists, for proofe whereof this place was alleaged.

§ V. The third word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his grace: that is, by the graci∣ous* 1.58 favour of God in Christ, which is out of us in him, as hath beene proved, that is, by his love of us, and not by our love of him. Neither is there any shew of reason, why it should in this place, above all others signifie as it never doth, an habit of justifying grace inherent in us: es∣pecially, if that bee true, which hereafter I shall plainely demonstrate,

that wee are not justified by that which is inherent. And thus Saint Ambrose expoundeth these words, gratia Dei gratis; justificati sunt gratis, quia nihil operantes, neque vicem reddentes, sola fide justificati sunt, do∣no Dei: they are justified freely, because neither working (before their justification) nor rendring any recompence (after their justification) they are by faith onely justified by the grace, that is, (as he expoundeth it) the gift of God. And on those words by the redemption, which is in Christ Iesu; he testifieth k 1.59 (saith hee) that the grace of God is in Christ, (but not in us) because by the will of God we were redeemed by Christ. Pererius likewise a learned Iesuit, The name of Grace, saith he, l 1.60 when it is here said, justified freely by his grace, though it may sig∣nifie, that supernaturall and divine quality infused into the soule of man, and inherent therein: yet rather it seemeth in this place to signifie gratuitam Dei b•…•…nitatem & benignitatem erga hominem, the free or gra∣cious goodnesse and bounty of God towards man. Grace therefore doth not signifie, either the matter, or the forme, but the efficient cause of our justification.

§. VI. The fourth word is, through the redemption that is in Christ Ie∣sus,* 1.61 whereby is meant Christs whole satisfaction made to the Law, both in respect of the precept, and of the penalty; by which, being as the Papists themselves confesse, imputed unto us, we are redeemed and ju∣stified, as being the matter and merit of justification.

§. VII. The fifth word is by faith, whereby is noted the instrument,* 1.62 by which we apprehend and receive that satisfaction or righteousnesse of Christ, by which we are justified; which is indeed out of us in him, but imputed to those that beleeve. The righteousnesse therefore, by which we are justified, is the righteousnesse of faith, that is, the righ∣teousnesse of God, or of Christ apprehended by faith.

§. VIII. The sixth and last is the end, why God did give his Sonne* 1.63 to be a propitiation for our sinnes; to shew forth his righteousnesse for the remission of sinnes, and that hee might bee just, and the justifier of him, which beleeveth in Iesus. For in the worke of our redemption and justi∣fication Gods justice is declared to be such, that he forgiveth no sinnes, but those onely, for which his justice is satisfied by Christ: neither doth he justifie any, but those, whom by communication of Christs righte∣ousnesse unto them, he maketh just. But how should the satisfaction of Christ, that is, his obedience and sufferings being transient, and so long agoe performed, bee communicated unto us for our justification, otherwise but by imputation? And if wee bee justified by imputation of Christs righteousnesse, then not by inherent grace, or infused righ∣teousnesse.

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

§. I.

NOw let us see what Bellarmine inferreth upon this* 1.64 place. Here (saith he) all the causes almost of justi∣fication are set forth together. The efficient cause is noted in the word gratis, freely, importing the libera∣lity of God: the formall cause, in the word Grace: the meritorious cause, in the word redemption: the disposing cause, in the word faith: all of them al∣most depraved or misapplyed by Bellarmine. For neither is the true efficient cause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which he calleth, vocabulo ni∣mis diluto, Gods liberality) signified by the word gratis; but the false 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or meritorious cause is by this word excluded, and the true 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ which is the merit of Christ, included in the word redemp∣tion. As if he had said, we are justified grat•…•…s in respect of us, that is, without any cause or desert in us, without any worthinesse of ours: but not gratis in respect of Christ, by whose pretious death and merits we are justified. Neither by Grace is meant iustice given and infused of God, which, hee saith, is the formall cause of justification: but the grace of God, as I have shewed, signifieth the gracious favour of God; which is not the formall cause of justification, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the efficient or moving cause. Neither is redemption, passively understood, the meritorious cause of our justification: for that, as well as reconciliation or justification it selfe, is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the fruit and effect of Christ his death and obedience: which, as they are the matter and meritorious cause of our justification, so also the price and merit of our redempti∣on. How then are we said to be justified through the redemption that is in Christ Iesus? either by a metonymy of the effect for the cause, re∣demption being put for Christs satisfaction, or paying of a price of ransome for us, by which we were redeemed: or else we are said to be ju∣stified by his redemption, as we may be said to be justified by remission of sinnes. For by Christ wee have redemption, that is, remission of sinnes, Col. 1. 7. Ephes. 1. 14. and so Occumenius expoundeth these words by the redemption, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But how is he justified? by the forgivenesse of sinnes which wee obtaine in Christ Iesu. Neither is faith the disposing cause, as he saith, (for then a man might have a true, lively, justifying faith, and not bee actually justified, which is contrary to the Scriptures, Act. 13. 39. Ioh. 5. 24. 6. 47. but the instrumentall cause: which is therefore said

to justifie, because the object, which it receiveth, doth justifie: in which sense the same benefits which wee receive from Christ, are ascribed to faith. Now the object of faith being the righteousnesse of Christ, which is out of us in him; it is evident, that when wee are said to bee justified by faith, it is meant, that wee are not justified by righteousnesse inherent, but by that righteousnesse which faith doth apprehend.

§. II. Yea, but Bellarmine will prove by divers arguments, that* 1.65 Grace in this place doth not signifie the gracious favour of God: first, be∣cause the favour of God was sufficiently signified by the word gratis. For hee that justifieth freely doth it out of good will and liberality: therefore that ad∣dition, by grace, doth not signifie the favour it selfe, but some thing else, that is to say, the effect of that favour. I answere, that the Greeke word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the Hebrew Chinnam, is a particle exclusive of any cause, price, worth or desert in us, which may be shewed by many examples. Where it signifieth, first, without cause or desert: As where it is said, they hated me 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, without any cause in me or desert of mine, Ioh. 15. 25. ex Psalm. 35. 19. and vers. 7. where Symmachus readeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Psalm. 69. 4. So Ezech. 14. 23. 1 Sam. 19. 5. 25. 31. 1 King. 2. 32. Psalm. 109. 3. 119. 161. Lam. 3. 52. Secondly, freely, without paying any price, as Exod. 21. 11. Numb. 11. 5. 2 Sam. 24. 24. Esai. 52. 3. 5. Mat. 10. 8. Apoc. 21. 6. 22. 17. So that this exclusive particle was inserted, not to set downe the true cause of justification, but to exclude the false: that we are justified freely without any cause in us, or desert of ours, or price paid by us, meerely by the grace of God, through the redemption which is in Iesus Christ. And thus is the word expounded by all Wri∣ters almost, both Old and New, and those as well Papists as Prote∣stants.a 1.66 Ambrose, as you heard, gratis, saith he, quia nihil operantes, nec vicem reddentes sola fide justificati sunt dono Dei: freely, because working nothing, nor making any recompence, they are justified through faith alone, by the gift of God.b 1.67 Augustin, Prorsus gratis das, gratis salvas, qui nihil invenis unde salves, & multum invenis unde damnes: Altogether freely thou gi∣vest, and freely thou savest, because thou findest nothing for which thou shoul∣dest save, and thou findest much for which thou maist condemne.c 1.68 Oecume∣nius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, freely, that is, without any good deeds of thine thou art saved: andd 1.69 againe, as bringing nothing else but faith, and after, because all have sinned, therefore all that beleeve in Christ are justified freely,e 1.70 bringing onely faith to their justification. Hugo Cardinalis; glossa interlin. gratis, i. sine meritis. So Thomas Aguinas, and other Popish Writers; yea,f 1.71 Bellarmine himselfe, to bee justified freely is to bee justified without merit, without workes. This particle therefore sheweth not by, or for what wee are justified: but by or for what wee are not ju∣stified.

§ III. His second reason: because the preposition per, when it is said, per gratiam, being not a note, as hee saith, of the efficient cause, is not rightly applied to the favour or good will of God, which is the efficient cause, but either to the formall cause, or to the meritorious cause, or to the instrument. For wee could not well say, that God doth justifie us per favorem aut per suam bene∣volentiam,

by his favour or by his good will: but wee say well by grace inhe∣rent (though not very well by his grace inherent, for that which is in∣herent is ours, though from him) by the merit of his sonne, by faith, by the sacraments.

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

Thirdly, to Bellarmine in thisg 1.72 place denying the preposition per to be rightly applied to the efficient cause, I oppose Bellarmineh 1.73 in the twelfth chapter of the same booke, affirming, that the particle per doth signifie the cause efficient, as Pro. 8. per me Reges regnant, &c.

His third argument. The good will of God cannot bee in vaine, but al∣wayes performeth and worketh that good, which hee willeth to any. For whatsoever he willeth that he doth, Psal. 115. 3, &c. Answ. All this is true in respect of his will decreeing any thing, which is absolute,i 1.74 and is called voluntas beneplaciti; but not in respect of his will prescribing or requiring any thing, which is conditionall, and is called voluntas signi: of which will the Apostle speaketh in the place cited by Bellarmine, 1 Th. 4. 3. This is the wil of God even your sanctification. Otherwise, by Bellarmines argument all men should bee holy, because, as hee saith, God would have them truely just and holy. Therfore, saith he, if justifying grace be the favour and goodwill of God, and God doth not favour nor wish well in vaine, but ma∣keth us holy, and blamelesse, such as he would have us to bee, then it followeth, that to be justified by grace, is not onely to bee reputed just, and not to bee so, but to be truly just, holy, and blamelesse. Answ. This argument doth not prove the particular point, for which it is brought, namely, that by grace is meant grace inherent, and not the gracious favour of God. But if it were ought worth, it would serve to prove the maine question: that although grace did signifie the favour of God, when it is said, that wee are justified by his grace: yet this place would prove, that wee are also made just by grace inherent. For whom the Lord favoureth and wish∣eth well unto, his benevolence is not in vaine to him: but to whom hee

willeth good hee worketh it, making them truely just and holy, whom by his grace hee justifieth. For hee hath elected us that wee might bee holy, Eph. 1. 4. and this is his will, our •…•…anctification. All this wee freely confesse, that whom God justifieth, he maketh just; first, by imputation, and truly and perfectly, as hee justifieth: secondly, by infusion, as hee sanctifieth. But the Papists must at length learne to distinguish be∣twixt justification and sanctification. For as wee have said before, wee are justified by grace, as it signifieth the gracious favour of God onely: but wee are sanctified not onely by his gracious favour as the efficient, but also by his graces infused and inherent in us, as the matter.* 1.75

§. V. His fourth argument consisteth of sixe slender proofes put to∣gether, which are scarce worth the answering. That justifying grace, •…•…aith hee, is not onely the favour of God, but a gift inherent in the soule, it may bee understood by the divers attributes and names thereof. As first, that it is called a gift, a gift which wee receive, a gift given by Christ, a gift given by measure. Secondly, that it is compared to essence. Thirdly, that it is compared to light.* 1.76

To the first, I answere, that the gracious love and favour of God is said in the scriptures to bee given, that is vouchsafed unto us, even the grace whereby wee were elected and predestinated to the adoption of children, according to the good pleasure of his will, by which wee are called, justified, and saved, 2 Tim. 1. 9. God hath saved and called us with an holy calling, not according to our workes, but according to his owne purpose and grace, which (grace) wask 1.77 given us in Christ Iesus before secular times, having thereby graciously accepted us in his beloved, Eph. 1. 6. Behold, saith* 1.78 Saint Iohn, how great love the Father hath l 1.79 given us, that wee should be called the children of God, 1 Ioh. 3. 1. For to so many as received Christ, hee gave m 1.80 power to bee the sonnes of God, even to them that beleeve in his name, Ioh. 1. 12.

§. VI. Yea, but it is such a gift as wee doe receive. Very like: for gi∣ving* 1.81 and receiving are relatives; and therefore what God giveth us we doe receive, namely as hee giveth it: but hee doth not give all things by infusion, and therefore hereof it doth not follow, that what we receive in inherent, but that onely, which hee giveth by way of infusion. Now hee hath vouchsafed us his grace, whereby hee elected, redeemed, adop∣ted, justified us, not by infusion, but by acceptation in Christ, which grace wee receive by the hand of faith, and whom hee hath graciously accepted in his beloved, they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made partakers of that grace, which notwithstanding is in God, and not in them. But let us consider his proofe, Rom. 5. 11. receiving the abundance of grace and of the gift os righteousnesse. Answ. By grace here is meant gracious favor, neither doth the Apostle here say the gift of grace, but the abundance of grace and of the gift of righteousnesse. For where these two are joyned toge∣ther, grace and gift, grace signifieth gracious favour: the gift of grace the fruit and effect of that favour, being some benefit bestowed, whether reall or relative. The former is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the grace of God, the latter is pro∣perly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And this is prooved out of the 15. verse, where is mention

both of the grace of God, and of the gift by grace: and that which is here called the abundance of grace, and vers. 15. the abounding grace, is elsewhere called the superabundant riches of his grace, Ephes. 2. 7. that is, of his gracious favour: which in the same Chapter to the Ro∣mans, vers. 20. is said to have superabounded, where sinne did abound: which, without great absurdity, cannot bee understood of grace inhe∣rent. Neither is the gift of grace, or of righteousnesse here mentio∣ned, inherent: but this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which came upon us to justification, is opposed to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 guilt, which came upon all men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unto con∣demnation; that is to say, the merit of Christs obedience, opposed to the guilt of Adams fall▪ as the whole context doth prove. But as wee were made sinners by Adams fall, the guilt thereof being imputed unto us: so we are made righteous by Christs obedience, the merit thereof being imputed unto us.

§. VII. Yea, but it is a gift given by Christ. It is very true, for in and by* 1.82 Christ all grace and favour is vouchsafed unto us: for in him hee hath graciously accepted n 1.83 us. And therefore, as it is called the grace of God, so in many places it is called the grace of Christ; not onely be∣cause in and by him it is granted to us, but also, because he doth bestow it. But doth it hereof follow, that this grace is inherent? what spiritu∣all favour or grace tending to salvation hath God vouchsafed unto us, otherwise than in and by Christ? In him he vouchsafed us grace o 1.84 in generall, and in particular the grace of election: for in him wee were chosen, Ephes. 1. 4. The grace of vocation, and salvation given us in Christ. 2 Tim. 1. 9. the grace of adoption, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by Iesus Christ, Ephes. 1. 5. The grace of reconciliation in and by Christ, Rom. 5. 1. 11. 2 Cor. 5. 19. Col. 1. 20. The grace of redemption by Christ, Rom. 3. 24. Ephes. 1. 7. Col. 1. 14. The grace of justification by Christ, Rom. 5. 9. 17, 18, 19. And how is this proved, which no man doubteth of, that grace is given by Christ? because it is said, Ioh. 1. 17. Gratia & veritas per Iesum Christum facta est, grace and verity was made by I•…•…sus Christ, where, leaving his hold, that it is given; he urgeth, as if he had forgot himselfe, the phrase, facta est, is made; for, saith he, it is not well said that the favour and benevolence of God is made.

§. VIII. Answ. The word in the Originall is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which doth* 1.85 not alwayes signifie was made, but many times is expressed by the Verbe substantive fuit, or extitit, as Mark. 1. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 11. 26. 26. 6. Iohn 1. 6. sometimes by the Verbe became, as Ioh. 1. 14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the word became flesh, so Mark. 1. 17. 1 Cor. 9. 20. 13. 1. and sometimes by the Verbe came, and that in the sense either of hap∣pening, Rom. 11. 25. 2 Tim. 3. 11. or of growing, Matth. 21. 19. 1 Tim. 6. 4. or of being present, Ioh. 6▪ 21. 25. Act. 21. 17. 35. 27. 7. Now the sense of the word varying, it is to be fitted to the place, where∣in it is used, but the sense, that grace and truth was made by Christ, fit∣teth not. But either we are to say, extitit, it was by Christ, as Valla and sometimes Beza translated 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or that it came by him, as our translati∣on readeth, or that it was exhibited p 1.86 or given by Christ, as the law both

morall (shewing sinne and denouncing the curse) opposed to grace, and also ceremoniall (consisting of shadowes and types) opposed to truth, was q 1.87 given by Moses. And thus Bellarmine himselfe understood this place: for to prove, that grace was given by Christ, he alleaged this text. But though grace and truth were given by Christ, doth it follow, that therefore grace doth signifie grace inherent? or if it did, that, that inherent grace is justifying grace? Howbeit the true meaning of the word, is either according to the proper signification, which is most usu∣all, especially when these two Chased and Emeth, grace and truth goe to∣gether: or because grace and truth given by Christ are opposed to the Law given by Moses; by grace and truth wee may understand the do∣ctrine of grace and truth. For as the doctrine of grace, that is to say, the Gospell (which is the word of grace r 1.88 and the Gospell of Gods grace) especially, when it is opposed to the Law, is termed grace, Rom. 6. 14, 15. Gal. 5. 4. Ephes. 3. 2. 1 Pet. 5. 12. so also the doctrine of salvation by Christ, which is the word of truth, Ephes. 1. 13. 2 Tim. 2. 15. Iam. 1. 18. the truth of the Gospell, Gal. 2. 5. 14. or the word of the truth of the Gospell, Col. 1. 5. is oftentimes called the truth, Iohn 5. 33. and in many other places, as hereafter s 1.89 shall be shewed.

§. IX. Fourthly, he alleageth that this grace is given by measure from* 1.90 Christ himselfe, Ephes. 4. 7. To every one of us grace is given according to the measure of the donation of Christ. But the favour of God, saith hee, is not given by measure, nor by Christ. Answ. This place is not understood of justifying grace, which is the gracious favour of God in Christ, which is out of us in him; but of the severall gifts of grace in us, which by a Metonymy are called graces, but properly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as Oecumenius upon that place hath well observed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to every one is given grace, that is, a gift of grace) whether they bee the graces of sanctification, which are the proper fruits of saving grace, or those which by the Schoolemen are called gratiae gratis datae, of which the Apostle seemeth to speake in that place; as hee explaineth himselfe in the verses following, vers. 8. 11, 12. In which sense the Apostle Peter useth the words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 4. 10. As every one hath recei∣ved 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a gift of grace, even so minister the same one to another, as good stewards of the manifold grace of God. Of these gifts of grace it is true, which Bellarmine saith, that they are given t 1.91 by Christ, and that they are given by measure. But will hee from thence prove, that what grace is either given by Christ, or in measure, is not Gods fa∣vour? I had thought, that the saving grace of God, according to his last allegation out of Ioh. 1. 17. had beene given by Christ, and that it is from the Father, through the Sonne, by the Holy Ghost. And there∣fore as it is called the grace of u 1.92 God, who is the God of all grace, 1 Pet. 5. 10. so also the grace of our Lord Iesus Christ* 1.93, and the grace of the holy Spirit who is the Spirit of grace. Heb. 10. 29. And I had also thought, that the favour of God (though not that which justifieth) is in divers degrees vouchsafed unto his creatures. God loveth and favou∣reth x 1.94 all his creatures, hee is good to all, and his mercies a•…•… over all his

workes, Psal. 145. 9. giving all things to all, Act. 17. 25. yet among the bodily creatures hee respecteth and favoureth men chiefely, 1 Cor. 9. 9. Psal. 8. 4. Mat. 6. 26. 30. Prov. 8. 31. for which causex 1.95 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (love of mankind) is attributed to him. Among men he favoureth the faithfull more than the rest, 1 Tim. 4. 10. who are therefore called the favourites of God, as I have shewed before. Among them the Lord especially fa∣voureth Ministers and Magistrates, Psal. 105. 15. who are also called the favourits of God, not onely in respect of justifying grace (which is •…•…∣quall in all to whom it is vouchsafed) but also in respect of their functi∣ons, and the gifts of grace bestowed on them for the good of others, De•…•…t. 33. 8. 2 Chron. 6. 41. Psal. 4 4. 132. 6. 16. To which purpose 〈◊〉〈◊〉z 1.96 saith wel, God loveth all things which he hath made; and among them he loveth more the reasonable creatures; and among them hee loveth more amply those, who are the members of his onely begotten Sonne; and much more his onely begotten himselfe, the sonne of his love. And generally, by how much the better any man is than others, it is an evidence, that hee is so much graced and favoured of God: the grace and favour of God being the cause of their goodnesse, and consequently the greater favour of greater goodnesse.

§. X. Fifthly, it is, saith he, compared to essence, which is given by creation, hence it is, that we are said to be created in Christ, Eph. 2. 10. and to be a new creature, Gal. 6. 15. But that, by which we are called creatures, is inward and inherent in us. Answ. That, whereby wee are created anew accor∣ding to the image of God in true holinesse and righteousnesse, is the grace, not of justification (for wee are created to good workes, which in the same place are opposed to grace and are excluded from justificati∣on)* 1.97 but of regeneration and sanctification, which we acknowledge to be inwardly wrought by the holy Spirit in those that are justified by the gracious favour of God through faith. But who would thinke, that the Papists were so blinded with malice, as either to perswade themselves, or to goe about to perswade others, that wee deny the graces of sancti∣fication to bee inherent, and affirme, that wee are sanctified by such a righteousnesse or holinesse, as is without us.* 1.98

§. XI. Finally, saith he, it is compared to light, 2 Cor. 6. 14. What followship hath light with darkenesse? Eph. 5. 8. Ye were sometimes darkenesse, but now you are light in the Lord. 1 Ioh. 2. 9. He that saith, that hee is in the light, and hateth his brother, is in darkenesse. But light doth not make a body lucidum, unlesse it be inherent: neither doth it suffer darkenesse with it. How then 〈◊〉〈◊〉, a justified man bee said not onely to be •…•…ucidus lightsome, but also light in the Lord, whereas before he was darke, if still the darkenesse of sinne be inherent i•…•… him, and the light of grace abide without. Answ. Wee are called light in the abstract by a metonymie; either because we are in the light (which is not inherent in us, being either God, or the favor of God, which is the state of grace) or because of that light which is in us: which is the grace not of justification, but of regeneration; and is compared to light, both in respect of the inward illumination of the soule, and also of the externall sanctification of the life shining forth to others, of which our

Saviour speaketh, Mat. 5. 16. Let your light, viz. of your godly conver∣sation, so shine before men, that they seeing your good workes may glo∣rifie your Father that is in heaven. But where he saith, there can be no darkenesse in him that is light, it is as much as if hee should say, that there can be no sinne in him that is sanctified. But he should remember, that God alone is light in whom there is no darkenesse, 1 Ioh. 1. 5. and that in the best of us there is darkenesse, that is, the flesh, even a body of sin and of death, as well as light, that is, the Spirit, Gal. 5. 17. Rom. 7. 14, 17, 20, 23, 24, 25. and that hee who saith, hee hath no sinne (which is the case of all justified, yea of all baptized, and of all absolved and absolute Papists) he is a Iyar, and there is no truth in him. 1 Ioh. 1. 8. And this was his fourth argument containing sixe petite proofes.

CHAP. V. His fifth argument from Rom. 5. 5. answered.* 1.99

§. I.

* 1.100 FOr having no more places where grace is named to proove justifying grace to bee inherent, hee flyeth to Rom. 5. 5. where not grace but the love of God is mentioned. That grace, saith he, wher∣by the Apostle saith wee are justified, is said also to be charity diffused in our hearts by the holy Ghost, which is given unto us. The words are, because the love of God, or Gods love, is effused or powred forth, &c. But here now the question is, first, whether by the love of God in this place is meant the love, whereby God loveth us: or that love whereby wee love God. And secondly, if that love of God whereby wee love him should be meant, how is it proved, that that love of ours is Gods justifying grace? For this latter, though wee constantly deny it, Bellarmine goeth not about to prove, but taketh for granted, it being the maine point in question, which cannot be proved out of this, or any other place. As touching the former, our Divines doe hold, that by Gods love in this place is meant that love, whereby God loveth us, and not that whereby wee love God: The Papists hold the contrary, which Bellarmine endeavoreth to proove by the testimony ofa 1.101 Augustine and two weake proofes out of Rom. 8.* 1.102

§. II. The testimony of Augustine hee urgeth very sophistically, as if wee had no better proofe to oppose to the testimony of Saint Augu∣stine, than the authority of our owne writers: or as if we might not differ from Augustine in expounding some place of Scriptures, unlesse we will preferre our selves before him, when notwithstanding the Popish wri∣ters

in expounding the Scriptures differ from Augustine, as oft as wee. But to the Testimony of Augustine, who saith, that the love, which is said to bee shed in our hearts, is not that love whereby God loveth us, but that whereby we love God; we oppose first, the authority of those Writers, who understand this place of the love of God, both actively wherewith he loveth us (which is the same with his saving grace) and also passively, whereby he is loved of us, (which is a notable fruit of his saving grace) or of either of them both indifferently: as Orig•…•…n, Seduli∣us, Haymo, Anselmus, Remigius, Bruno, Thomas Aquinas, Dominicus à Soto, Pererius Disput. 2. in Rom. 5. Cornelius à Lapide: Secondly, the authority of those, who understand this love to be that, wherewith God loveth us. As of b 1.103 Ambrose, who saith, wee have the pledge of Gods love in us by the holy Ghost given unto us—for that the promise is faithfull, the holy Ghost given to the Apostles, and to us, doth prove, and doth confirme our hope, and that he might commend the love of God in us, that because it is impossible that those who are beloved should be deceived, he might make us secure concerning the promise, because both it is God who hath promised, and they are deare to him to whom he hath promised. Of c 1.104 Chrysostome, who saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whom Theophylact followeth, from that love which God sherv∣ed towards us. Of Oecumenius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of the love of God alone wherewith he loved us: of Hierom•…•… and likewise of Pri∣matius, Quomodo nos Deus diligat ex hoc cognoscinous, how God doth love us hereby wee know. To these, from among the Popish Writers we may adde Cardinal d 1.105 Cajetan, who saith, the Apostle manifesteth the solid foundation of hope from the love of God towards us: and againe, e 1.106 whereby it appeareth that he setteth forth the love of God towards us, as the chiefe foundation of hope. Cardinal Tolet, charitatem Dei appellat qua diligit nos Deus, he calleth it the love of God wherewith hee loveth us. f 1.107 Arias Montanus, that our hope is rooted in that love wherewith God hath loved us. B. g 1.108 Iustitian, who expoundeth the words thus, because that divine charity wherewith God imbraced us is shed into our hearts.

§. III. Thirdly, wee oppose evident reasons from the whole con∣text, that is, not onely from the words of the text it selfe, but also from those, which either goe before, or follow after. For, first touching the words of the Text: By the holy Spirit is meant the Spirit of Adopti∣on, as Bellarmine confesseth in his next proofe, viz. that the Apostle speaking, Rom. 8. 15. de hoc ipso Spiritu, of this selfe same Spirit, saith, you have received the Spirit of Adoption; who is then said to shed abroad Gods love in our hearts, when he doth perswade our soules of Gods love towards us in Christ, testifying with our Spirits that wee are the sonnes of God, h 1.109 and making us to cry in our hearts Abba Father, with whom being the Spirit of promise, i 1.110 and the earnest of our inhe∣ritance, so many as beleeve are sealed unto the day of our •…•…ull redemp∣tion. Thus by sealing unto our soules the assurance of Gods love, he is said to shed abroad the love of God in our hearts: Secondly, that love

of God which he sheddeth abroad in our hearts and sealeth unto us, as the ground whereupon our sound hope, which never maketh asha∣med, is founded, is Gods eternall and immutable love; from the assu∣rance whereof sealed unto us by the Holy Ghost our assured hope doth flow. And therefore if we speake, as the Apostle here doth, of such a love of God, as is both the Object of our faith, and the ground of our hope: we must say with Saint k 1.111 Iohn, herein is love, not that we loved God, but that he loved us, and sent his Sonne to be the propitiation for our sinnes. For that is it, whereby especially God hath commended this his love towards us, as it is here said, vers. 8. and as Saint Iohn also saith in the same place, 1 Ioh. 4. 9. In this was manifested the love of God towards us, because God sent his onely begotten Sonne into the world, that we might live through him. As for us, wee love God, be∣cause he loved us first, 1 Ioh. 4. 19. For when we are by the holy Ghost shedding abroad the love of God in our hearts perswaded of Gods love towards us in Christ; then, and never till then our hearts are inflamed to love God againe, and our neighbour for Gods sake. But why is this love of God said to be shed forth in our hearts? (for this some doe urge.) I answere, either in respect of the knowledge and assurance thereof wrought in us by the holy Ghost, as I have said (for therefore the holy Ghost is given unto us, that we might know l 1.112 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the things freely given or vouchsafed unto us of God, among which the principall is his love:) or as those of the Church of Rome, who consent with us in this point, do speak; it is said to be effused, either as the cause is said to be effused by the effects, which are the gifts proceeding from Gods love, the chiefe whereof is the Spirit, which is given unto us, even the Spirit of adoption, which as Chrysostome saith upon this place, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the greatest gift: or as the bounty of a Prince is shed abroad by his Almoner distributing the princes goods: for even so the love and gracious bounty of God is shed abroad in our hearts by the Spirit of grace the dispenser of Gods gifts unto us, 1 Cor. 12. 11.

§. IV. In the words going before the Apostle setteth downe the* 1.113 fruits of justification by faith; first, that being justified by faith we have peace with God through our Lord Iesus Christ; secondly, by him we have through faith accesse into this grace wherein wee stand, or as the Apostle speaketh, Ephes. 3. 12. by him we have boldnesse and accesse with confidence through faith in him; thirdly, joy in the holy Ghost, rejoycing in hope of the glory of God. And in these three the king∣dome of grace consisteth, viz. in righteousnesse, peace, and joy in the holy Ghost, Rom. 14. 17. And this joy the Apostle amplifieth, because we glory and rejoyce in hope of glory, not onely when all things goe with us according to our minds, but also in affliction and tribulation. Knowing that affliction being sanctified to them who have peace with God, worketh patience, and patience worketh probation (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) that is, as Chrysostome very well expoundeth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it maketh him approved who is tryed: for by patient bearing of afflictions, which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tryals, a man is by experience found to bee 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a

sound and upright Christian, as Saint Iames m 1.114 saith, and when hee is so found, hee shall receive the Crowne of life. And therefore hath cause to hope, as Saint Paul here saith, that probation worketh hope, and the hope of him that is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 maketh not ashamed: whereas contrariwise the hope of the hypocrite maketh him ashamed, but what is the ground of all this? how come wee to have this peace, this confidence, this joy, this undaunted hope? Can wee have it by the bare assent of faith with∣out application or desire thereof, which is the onely faith which the Papists acknowledge? Can wee have it by our owne charity, when wee cannot know, as the Papists teach, that we have charity? Nothing lesse, but the ground and foundation of all our peace and comfort is this, be∣cause the spirit of God, teaching those that beleeve to apply the promi∣ses of the Gospell to themselves (which cannot be done without special faith) the love of God is shed forth into their hearts that is, by the Spirit of adoption sealing those that do beleeve, they are perswaded, & in some measure assured of the eternall love of God towards them in Christ, up∣on which doe follow peace of conscience, accesse with confidence and joy in the holy Ghost. I conclude with Chrysostome, n 1.115 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith hee, the Apostle having said, that hope maketh not ashamed, hee ascribeth all this not to our good workes, but to the love of God; not that whereby wee love him, for that is our chiefe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (good works) but that wher∣by he loveth us.

§. V. Now let us come to the words which follow, which as Cornelius à* 1.116 Lapide confesseth, Valde favent, doe very much favour our exposition: wherein the Apostle sheweth, how this love of God, whereon our hope, &c. is grounded, is both manifested and assured unto us. It is manife∣sted by this, verse 6. that when wee were of no strength, yea dead in our sinnes, the Son of God dyed for us: for so saith the Apostle, Eph. 2. 4, 5. God who is rich in mercie, for his great love, wherewith he loved us, even when wee were dead in our sinnes, hath quickened us together with Christ, by whose grace wee are saved: which wonderfully setteth forth the love of God towards us: for scarcely as it is vers. 7. for a righte∣ous man will one dye. And greater love no man hath than this, that a man lay downe his life for his friend, Ioh. 15. 13. But God (saith the A∣postle vers. 8.) commendeth his love towards us (even that love menti∣oned verse 5.) in that, whiles wee were yet sinners, and by our sinnes his enemies, Christ dyed for us. It is assured, by an argument from the* 1.117 lesse to the greater. For if when we were sinners we were redeemed and justified by the bloud of Christ, much more being justified, wee shall be saved from wrath through him. For if when we were enemies we were reconciled to God by the death of his Sonne, much more being recon∣ciled wee shall bee saved by his life. I conclude therefore, that not∣withstanding the testimony of Augustine, (which as himselfe p 1.118 confes∣seth deserveth no credit further than it is warranted by the authority of Gods word, or sound reason) by the love of God in this place is meant Gods love towards us. I come to his two other arguments.* 1.119

§. VI. The former, (which is a very weake one) is by paralleling

that place with Rom. 8. 15. For, saith hee, the same Apostle speaking of the same spirit given unto us, saith, You have received the Spirit of adoption of sonnes, by which we cry Abba Father. Now, saith hee, wee cry Abba Father by that charity, whereby we love God, not by that whereby he loveth us. Which reason, if it bee reduced into a syllogisme, will not conclude his asserti∣on, but the erroneous opinion of Lombardq 1.120 the master of sentences, which Bellarminer 1.121 himselfe elsewhere confuteth, namely, that the chari∣ty whereby wee love God, is the holy Ghost.

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

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

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

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

§. VII. His second proofe is out of Rom. 8. 10. where it is said, that* 1.122 by justifying grace we doe live. The body indeed is dead by reason of sinne, Spi∣ritus autem vivit propter justificationem, as the vulgar Latine readeth: but the Spirit liveth because of justification. But wee cannot well be said to live by the externall favour of God, seeing nothing is more inward than life. Answ. In this argument nothing is sound, for first it proveth not the point for which it is brought, viz. that by the love of God, Rom. 5. 5. is meant our love of God. Neither is it said, Rom. 8. 10. that wee live by justifying grace, for neither is justifying grace mentioned, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, justice; neither is it said, that we live by it, (though it bee true that by justifying faith we live) but that the Spirit is life propter justificationem, for or by reason of righteousnesse. And further it is well said, that our Spirit liveth the spirituall and eternall life by the gracious favour of God, which is out of us in him, by which wee are saved: as also for and by reason of the righteousnesse and merits of Christ, which also are out of us in him. Neither doth it follow, that because life is inward, that therefore it propter quod for which or by reason whereof wee doe live, should also be inward.

§. VIII. But to let passe his impertinent allegation of this place,* 1.123 and to explaine the true meaning thereof: which is to set downe in this verse and that which followeth two priviledges of those in whom Christ

dwelleth by his Spirit, the one in respect of the soule, vers. 10. that howsoever by reason of sinne the body is dead, that is, mortall or subject to death: yet the soule is life, that is, designed unto life, by reason of righteousnesse. The other, in respect of the body, vers. 11. that if Christ dwell in us by his Spirit; then hee which raised up Christ from the dead, shall also by the same Spirit quicken, that is, raise up unto life eternall our mortall bodies. Now, as our bodie is dead, that is, subject to death by reason of Adams sinne, in whom, as the roote, all sinned: so our soule is life, or intituled to life, by reason of Christs righteousnesse; in whom, as our head, wee satisfied the justice of God: The sinne of the first Adam, and the righteousnesse of the second, be∣ing both communicated unto us by imputation. And this is all that Bellarmine hath alleaged to prove that justifying grace is inherent: all which is as good as nothing.

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

§. I. HAving shewed how the word grace is used in the* 1.124 Scriptures, something is to be added concer∣ning the use thereof in the writings of the Fa∣thers, whose authority the Papists are wont to object against us. Howbeit as in the Scriptures, so also in the Fathers, there are two principall significations of the word Grace: the one, pro∣per, signifying the gracious favour of God in Christ, by which they acknowledge us to be elected, called, justified and saved. The other, metonymicall, signifying the gift of grace, and name∣ly the grace of regeneration or sanctification, which in the Scriptures is called the Spirit, opposed to the flesh, and the new Man, or new crea∣ture, which is renewed, and as it were recreated according to the Image of God in true holinesse and righteousnesse.

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

§. II. Of whose errors in this point there were foure degrees.* 1.125 For first, they acknowledge no other inward grace of God but bonum

naturae, the possibility of nature and the power of free-will: which be∣cause it is freely given of God without any precedent merits of ours, they acknowledged to bee Gods grace. In the second place they ac∣knowledged the grace, that is, the gracious favour of God in forgiving sinnes: but the inward vertue, avoid sinnes and to walke in obedience, they ascribed to the power of nature. Thirdly, for our direction and instruction, how and what sinnes to avoid, and how and what duties to performe; they acknowledged Gods grace in teaching and instructing us by his word and by his law. Fourthly, they acknowledged, after a sort, the helpe of grace for the more easie performance of their duties; but they denied the necessity thereof, because without grace they being directed by the word, were able of themselves, though not so easily, to fulfill the Law.

§. III. These three latter degrees are condemned by so many decrees of the Councell of Milevis, among which this is one,a 1.126 de∣nouncing Anathema against such, as shall say, that the grace of God, whereby wee are justified through our Lord Iesus Christ, doth availe onely to remission of sinnes, which are already committed, and not for a helpe that we may not commit them: unto which rightly understood we doe subscribe, acknowledging, that by the same grace of God, by which we were elected, redeemed, called, reconciled, adopted, justified, wee are also sanctified: For wee professe that our blessed Saviour was given unto us of God,b 1.127 not onely to bee our justification and redemp∣tion, but also to be our Sanctification. And we doe acknowledge, that in the Covenant of gracec 1.128 the Lord hath not onely promised remissi∣on of sinnes to those that beleeve in Christ; but hee hath also sworne,d 1.129 that he will give us, being redeemed and having remission of sinne, to worship him in holinesse and righteousnesse before him all the daies of our life. And therefore we do also willingly subscribe to those sentences of Augustine which Gratian hath transcribed into the third part of his decree.e 1.130 No man taketh away sinnes but Christ alone, who is the Lambe of God taking away the sinnes of the world—Now he taketh them away both by forgiving those that are already committed (among which originall sinne is contained) and also by helping that they bee not committed, and by bringing us unto life where they cannot bee committed at all. And againe,f 1.131 the grace which by our Lord Iesus Christ is given, is neither the knowledge of the divine Law, neither nature, nor remission of sinnes alone: but it felfe also causeth, that the Law be fulfilled, that nature be freed, that sinne raigne not. And this, I* 1.132 presume, is as much as can truely bee alleaged out of the Fathers: For seeing they doe hold, as wee shall hereafter shew, justification by faith onely; it cannot bee imagined, that they held justification, properly understood, by inherent graces, unlesse wee can imagine, that they thought there is no inherent grace but faith onely.

§. IV. But howsoever the Fathers may be excused, who opposing* 1.133 the errors of the Pelagians, which oppugned the sanctifying grace, did much insist upon the declaration, the proofe, and the amplification

thereof, oftner speaking of this gift of grace, which was oppugned, than of the gracious favour of God in forgiving of sinnes, which the Pela∣gians did confesse: yet the backsliding posterity cannot bee excused, and that in three respects. For first, they leave out altogether the proper signification of grace, which is most frequent in the holy Scriptures, as if there were no other grace to bee acknowledged, but that which is inherent. Secondly, they take away that grace of remission, which the Pelagians did confesse, and in the roome thereof they have brought in an utter deletion or abolition of sinne, caused by the infusion of grace. Thirdly, that grace which they would seeme so much to magnifie, is not much better acknowledged by them, than it was by the Pelagians. For first they doe not acknowledge it to be a quickning and reviving grace to them that are dead: but an healing grace to the sicke, and a helping grace to the weake. And by how much they extoll the power of na∣ture, and lessen the foulenesse of originall sinne: so much they extenu∣at the benefit of grace, and are as well as the Pelagians, worthily ter∣med the enemies of Gods grace: Secondly, there seemeth to be little or no difference betweene the Pelagians bonum Naturae, which they acknowledged to bee Gods grace, and that sufficient grace, which the Papists hold to be common to all. Thirdly, neither is there any great difference betweene them in respect of that grace whereby men are called. For the Pelagians acknowledged the great grace of God in re∣vealing his will unto us, and in directing us what to doe and what to beleeve; and withall confessed, that God doth worke in us to will by revealing his will to us. And what doe the Papists acknowldge more? but that God having called us by his word, and moved us to turne unto* 1.134 him, it is in the power of our free-will either to accept Gods effectuall grace, or to refuse it. But this belongeth to another controversie.

Notes

• * 1.1

  Papists by grace under∣stand the ha∣bits of grace in us.
• * 1.2

  Rom. 3 24. Tit. 3. 7. Ephes. 2. 8.
• a 1.3

  Ephes. 1. 6.
• b 1.4

  Catech. Rom. § 38.
• * 1.5

  B•…•…llarm. de gra∣tia & lib. arb. l. 1. c. 3. & 6.
• c 1.6

  Rom. 5. 5. 8. 35.
• * 1.7

  The divers acceptions of the word Gr•…•…ce.
• * 1.8

  Exo. 33. 19. 34. 6.
• d 1.9

  Exod. 34. 6. Ps•…•…l. 119. 68.
• e 1.10

  〈◊〉〈◊〉. 145. 7, 8, 9.
• f 1.11

  Psal. 111. 4. I•…•…n. 4. 2.
• * 1.12

  The Schoole∣mens distin∣ction of Grace.
• g 1.13

  Lib. 2. dist. 27. D.
• h 1.14

  Rom. 11. 28.
• i 1.15

  Rom. 12. 6. 1 Tim. 4. 14. 1 Pet. 4. 10. Eph. 4. 7. 11. 12.
• k 1.16

  1 Cor. 12. 8, 9, 10, 28.
• * 1.17

  The state of the Question.
• l 1.18

  2 Cor. 8. 6, 7. Ephes. 3. 8.
• m 1.19

  Tit. 2. 11.
• n 1.20

  Numb. 24. 9.
• o 1.21

  Sess. 6. can. 11. Si quis dixerit g•…•…atiam qua ju stisicamuresse tantum savo▪ rem Deianathe∣ma sit.
• * 1.22

  1 The use of the word in the Scripture.
• a 1.23

  Chen, chani. nsh Jer. 16. 13. Techinnah. Ios. 11. 20. Chesed Psal. 40. 11. symmach. Ps. 136. 1, &c. 2 Sam. 16. 17.
• * 1.24

  2. It is gratia gratum faciens, because by it God 〈◊〉〈◊〉 us gracious.
• b 1.25

  2 Tim. 1. 9.
• * 1.26

  In respect of this grace the faithfull are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and chasidim.
• c 1.27

  Psal. 50. 5.
• d 1.28

  So the 72. and the Latine 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sanctum s•…•…um
• e 1.29

  Rom. 1. 7. 8. 27. 12. 13. 15. 25. 31. 10. 2. 15 1 Cor. 6. 1. 14. 33, &c.
• * 1.30

  The grace of Christ, that is, thegracious fa∣vour of God in Christ.
• * 1.31

  Arg. 3 by the gracious favour of God wee are elected, called, &c.
• f 1.32

  Rom. 8. 28.
• * 1.33

  Object. 1 that the grace of election is eter∣nall.
• g 1.34

  De gratia at lib, arbitr. lib. 1. cap. 2.
• * 1.35

  Obiect. 2. of the grace of sancti∣fication.
• h 1.36

  Rom. 3. 24.
• * 1.37

  Object. 3. from faith.
• * 1.38

  Gratia gratum facien•…•… expres∣ssed by other termes which signific favour.
• i 1.39

  Rom. 3. 24. Eph. 2. 8. Tic. 3. 7. 2 Tim. 1. 9. Tit. 3. 4. 5. 7.
• k 1.40

  Iohn 1. 14. 17
• * 1.41

  So Jon. 4. 2.
• * 1.42

  The fift argu∣ment because it is opposed t•…•… workes.
• l 1.43

  Psal. 143 2. Rom. 3. 28. Gal. 2. 16.
• m 1.44

  Lib. 7. Arg 6 because charity is not the justifying grace.
• * 1.45

  Arg. 7. plaine testimonies where grace signifieth grace
• * 1.46

  Arg. 8. the con∣fession of Pa∣pists.
• n 1.47

  De lib. arbitr.
• * 1.48

  The calumnia∣tion of the Pa∣pists, that wee deny inherent graces, and in herent iustice.
• a 1.49

  Lib. 1. cap. 3. & •…•….
• b 1.50

  §. Alterum. His allegation of Rom. 3. 24.
• * 1.51

  The place Rom 3. 24 maketh wholly against the Papists.
• * 1.52

  Secondly, it is proved by the words o•…•… th•…•… text.
• c 1.53

  Rom. 4. 5.
• d 1.54

  2 Cor. 5. 21.
• e 1.55

  Rom. 8. 30.
• f 1.56

  Concil. Trid. s•…•…ss. 5. de pec•…•…at. orig. In renatis nihil odit Deus.
• h 1.57

  1 Ioh. 1. 8. The second word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 freely.
• * 1.58

  The third, word, by his grace.
• k 1.59

  Gratiam D•…•…i iu C•…•…isto essè testatur Aposto∣lus.
• l 1.60

  Perer▪ in Rom. 3. Disput. 15.
• * 1.61

  The fourth word, through the redemption that is in Christ.
• * 1.62

  The fifth word, by saith.
• * 1.63

  The sixth is, the end.
• * 1.64

  Bellarmines dispute out of Rom. 3. 24. De Iusti•…•…. lib. 2. cap. §. Alterum.
• * 1.65

  Bellarmines proofe that grace Rom. 3. 24. doth not signifie the fa∣vour of God. First, from the word gratis.
• a 1.66

  In Rom. 3.
• b 1.67

  De verbis Apo∣stoli. Serm. 15.
• c 1.68

  In Rom. 3.
• d 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.70

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.71

  Justificari gratis, est justi∣ficari sine meri∣to, sine operi∣bus. De Iustif. lib. 1. cap. 21. His second reason from the preposition per.
• g 1.72

  De justif. l. 2. cap. 3.
• h 1.73

  C. 12. §. Respondeo illud: Particu∣lam a. per signi∣ficare causam efficientem per∣spicuum est. His third rea∣son not proving the point.
• i 1.74

  Esa. 46. 10.
• * 1.75

  His fourth rea∣son, from the attributes given to Grace.
• * 1.76

  The first be cause it is a gift
• k 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.78

  1 Ioh. 3. 1.
• l 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.81

  Secondly, a gift which we re∣ceive.
• * 1.82

  Thirdly, a gift given by Christ.
• n 1.83

  Ephes. 1. 6.
• o 1.84

  Ephes. 1. 3. 6.
• * 1.85

  Made by Christ.
• p 1.86

  Beza, pr•…•…stita est.
• q 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• r 1.88

  Act. 20. 24 32.
• s 1.89

  Lib. 6. c. 6. §. 2.
• * 1.90

  Fourthly, a gift g•…•…ven by mea∣sure from Christ.
• t 1.91

  Ephes. 4 8.
• u 1.92

  Tit. 2. 11.
• * 1.93

  2 Cor. 13. 14.
• x 1.94

  Sap. 11. 24.
• x 1.95

  Tit. 3. 4.
• z 1.96

  Aug. t. 9. in Ioan. Omnia dilig•…•… Deus quae feci•…•…: & inter ea ma∣gis diligit crea∣tures ratione; & de illis eas am∣plius, qua sunt membra unlgenitum sui, & multo magis ipsum anige∣nit•…•…m suum. 5. Grace com∣pared to es∣sence.
• * 1.97

  •…•… Eph. 2. 8. 9.
• * 1.98

  6. Grace com∣pared to light.
• * 1.99

  De justif. l. 2. c. 3. § Preterea gratiam.
• * 1.100

  His fifth proofe from Rom. 5. 5.
• a 1.101

  De Spiritu & litera. c. 32.
• * 1.102

  August. testi∣mony that here that love is meant, wherby we love God, opposed by ma∣ny testimonies.
• b 1.103

  In locum.
• c 1.104

  In locum.
• d 1.105

  In locum: solidum spei fundamentum ex Dilectione Dei erga nos ma∣nifestat.
• e 1.106

  Vnde patet, quod primum f•…•…ndamentum spei explicat di∣lectionem Dei erga nos.
• f 1.107

  •…•…lucid. in. Rom. 5. 5.
• g 1.108

  In locum. Reasons pro∣ving that Gods love to us Is meant. First, from the words of the Text.
• h 1.109

  Rom. 8. 15, 16. Gal. 4. 6.
• i 1.110

  Ephes. 1. 13, 14. 4. 30. 2 Cor. 1, 21. 5 5.
• k 1.111

  1 Ioh. 4. 10.
• l 1.112

  1 Cor. 2 1•…•….
• * 1.113

  Secondly, out of the words pre∣cedent.
• m 1.114

  Iam. •…•… 12.
• n 1.115

  Chrys. in locum
• * 1.116

  Thirdly, from the words that follow.
• * 1.117

  •…•… Rom. 5, 9, 10.
• p 1.118

  Uid. diatrib. de Antiebristo part. 2 ad de∣monstr. 1.
• * 1.119

  His former proofe out of Rom. 8. 15.
• q 1.120

  Lib. dist. 17.
• r 1.121

  De grati•…•… &. lib. arb. l. 1. c. 8.
• * 1.122

  His second proofe out of Rom. 8. 10.
• * 1.123

  The true mea∣ning of the place.
• * 1.124

  The word grace used most frequently for the grace of sanctification, because that was oppugned by the Pelagi∣ans.
• * 1.125

  Foure degrees of the errour of the Pelagi∣ans.
• a 1.126

  C. 3.
• b 1.127

  1 Cor. 1. 30.
• c 1.128

  Ier. 31. 33, 34.
• d 1.129

  Luk. 1. 73, 74, 75.
• e 1.130

  De consecr. dist. 4 c. 141. Ne∣mo. ex August. depeccat. merit. & remiss. l. 1. cap. 23.
• f 1.131

  De consecr. dist. 4. c. 45 Gratia. ex Au∣gust.
• * 1.132

  De gratia & lib. arb. ad Va∣lentin. c. 14.
• * 1.133

  The use of the word grace in the Schoole∣men and latter writers.
• * 1.134

  August. Epist. 105.