Of free justification by Christ written first in Latine by John Fox, author of the Book of martyrs, against Osorius, &c. and now translated into English, for the benefit of those who love their own souls, and would not be mistaken in so great a point.

THE Second Book: CONCERNING Faith and the Promise. (Book 2)

YE have heard then of Grace and Merits, of free Imputation and Remission of sins, on which depends all our Iustification and Sal∣vation: But now seeing this Remission, where∣of I speak, must be received by Faith only, it remains that we should in this place treat somewhat of Faith, especially for this cause, either that we may confute the Calumnies of Adversaries, or that if it be possible, we may help the Errors of those, that are so great Ene∣mies to this manner of Iustifying, which we affirm to consist of Faith only, without Works.

Upon which kind of Doctrine, if we only, or first of all Men should stand, I should less wonder at so great Tumults of these Men.

But seeing Christ himself, and Paul and the Prophets and Apostles profess themselves to be not only Witnesses, but also the Authors and

Leaders in this Opinion, whereby we are taught, that we are justified only by Faith in the Son; when every one of the most Learned Writers and Interpreters, who were of the Primitive Antiquity, attest the same with unanimous con∣sent, from whose Instructions we our selves also have learned the same, what is come to those Popish Wits, why they should * 1.1 oppofe themselves so unreasonably and so fiercely? And now let us consider what that is which so much offends them. Luther dis∣putes that Faith is imputed unto Righteousness without Works. Paul the Apostle taught the same before Luther: What will Osorius say to me here? what will the Pope of Rome himself say? what will the Senatours of Trent say? To wit, that good Works must be joyned with it. What, must all good Works be joyned with it, or not; if they shall say all, where will they find those that have compleated this exact cy∣clopedy of Vertues in this Life, except the Son of God only? But if they understand it of most, or some good Works at least, yet that will not be sufficient. For unless every one of the Vertues joyned together as it were in a mutual Bond, are united for Righteousness, they can∣not profit at all being separate: Who ever lov∣ed his Neighbour as himself, according to the Prescript of the Law? But suppose there were some such Man: What * 1.2 if such a Man rages with Concu∣piscence of the Flesh or Eyes, though the inward mind doth not consent?

what if the mind swells with self-love, or over∣flows with the pride of Life? what if it is en∣slaved unto Covetousness, or some where fails in its duty? what advantage will it be to be observant of Charity? Briefly, what if it be so, that thou aboundest with all other vertues, but only failest in one command, doth not the Sentence of the Scripture condemn thee for the Violation of the Law? Moreover we may speak in the words of Tho∣mas * 1.3 himself: That if the mind is in∣wardly guiltless as to any consent un∣to the sin, yet such is the condition of our Nature, saith he, that though through grace, it is healed in respect of the mind, yet in respect of the flesh, by reason of which it serves the Law of sin, corruption and infection remain in it. Rom. 7. The obscurity of igno∣rance * 1.4 remains also in the intellect, concerning which, Rom. 8. we we know not what to pray for as we ought, &c. and Wisd. chap. 9. The thoughts of Mortals are frightful, and uncertain of our being provided for, &c. Hitherto hath Thomas spoken. From all which it remains, that Iustification confists either in Faith only, as in the next cause: Or that the Accession of our Vertues, which are neither perfect nor intire, do not at all avail to Righteousness before God, but rather to accusation: For Cursed is every one that abides not in all things, * 1.5 that are commanded in the Book of the Law to do them, &c.

What is the proper Nature and Definition of

Faith, whereby we are justified before God, is enquired into from sure and true Foundations of Scripture.

By the many things which we have hitherto discoursed of grace, and its gifts, I think there is a sufficient defence made against the assaults of Sophisters, for the guarding of this prin∣ciple, which assigns all the power of ju∣stifying to Faith only, through the free mercy of God: But because I see it is not clear e∣nough amongst Divines, what that Faith is whereof we speak, I thought it requisite to speak something of it in this place: To wit, that having surveyed the Opinions of others, and rightly explained those things which seem to need distinction about the manifold homony∣my of this Word, we may at length be led as it were by the footstepsof the word of God, to that true Faith, which truly and simply justifies us.

But because the word Faith is used in vari∣ous Senses, and there are many things that are believed by us, (for * 1.6 whatsoever things we find to be true and sure, we presently give cre∣dit to them) but yet any sort of per∣swasion setled in the mind, though it be true, or any sort of truth about things conceived, doth not therefore upon that account justifie before God.

Therefore in this so great diversity of things to be believed, we must see what that Faith is, whereof all our Salvation and Righteous∣ness before God consists, and what is the pro∣per and simple definition thereof; whence it re∣ceives

its power to justifie, to whom it be∣longs, and in what Notions it differs from that Faith which our Adversaries hold. Which state of Faith, if it had been rightly and definitive∣ly seen into by our Divines, I am either de∣ceived, or else those boasting ad∣mirers of Works would wholly * 1.7 change that Opinion, or at least mo∣derate themselves more in this matter of disputation. But now I know not how it comes to pass, that whereas no kind of Doctrine either more admirable for dignity, or more excellent for use, or more happy for the Salvation of Men hath shi∣ned forth, or that moreover appears more per∣spicuously to the Eyes of all Men by ma∣nifest Testimonies of Evangelical Scripture, yet there is no opinion that hath more nume∣rous, or more bitter Adversaries: Which whence it comes to pass, I can not be satisfied in wondering, unless that whereof I spake, be the cause thereof, because they seem not to have discerned aright by the Gospel, what that Faith is to which free Iustification is proposed: Which may appear evidently by many Argu∣ments, and such as are not at all obscure unto him that reads- their Writings, Collections, Articles, Councils, and Disputes: And in this very Rank Osorius comes first, and next Hosius, one of his near∣est * 1.8 Allies; who opposing the Faith of Luther, doth not so much con∣sute that, as betray his own ignorance. For

what ignorance is this? What kind of intem∣perance? that drawing your pen against your Adversary, whom you cannot run down by true Reasons, you carp at things not understood, and you wound the Innocent with false Accusations? where I beseech you, * 1.9 did Luther either Teach or Dream of this Faith, which you feign he holds: To wit, that every one obtains Righteousness, or is justified upon that account only, because he determines him∣self acceptable to God; for these are your words, and not yours only: For Hosius also harps no less upon the same string, together with you, and the whole hundreds of almost all the Divines of that Class.

I know that Luther hath discoursed many things gravely and excellently of Faith, and freely saving Righteousness of Faith. But he un∣derstands this Faith which justifies us, much otherways than your accusation pretends. Who was ever so mad, as that he judged Faith to be confined within these limits, and that it is no other thing, but that every Man should have a very good opinion of his own Salva∣tion, and should be strongly persuaded thereof in his own mind.

Though in the mean while, I deny not that there is always joined with Faith a con∣fidence of good hope, yet if we will rightly examin the proper Natures and Causes of things, we will find that there is no small difference between Hope and Faith. For every Man doth not obtain Righteousness,

upon the account that he is very couragious in hoping well. For otherways, what Turk or Iew is there, who doth not in his own mind catch at a goodly persuasion about his own Salvation, and the graci∣ous * 1.10 favour of God? We may also add unto these the Pope of Rome, who by a certain Magnifical, but most vain, hope flattering himself doubts not of his being the only Successour of Peter. So also the Papists, doubt not but as soon as they have whispered their Sins in∣to the Ears of a Priest by a silent Confessi∣on, that immediately they go away Pardoned after the performance of this Work; and when they put the Innocent Servants of Christ to Death or the Faith, they do not at all distrust that they do God Service, whereas the matter is far otherways.

Therefore it is requisite to see, not what every Man hopes, but how rightly he hopes: nor how great his hope is, but how true. The same also must * 1.11 be done in Faith: But that it may appear true, it should not be measured by Human Opinion, but according to the right Rule of Scripture. Neither is it only requisite to look, what any one promiseth, but to whom and for what it is pro∣mised. There are wonderful and infinite things, which the bounty of God promises in the way of free gift. For Salvation and Life Eternal

is promised. Yet these good things are not therefore promised, because they are hoped by us; but we therefore hope because they are promised. So then Hope doth not go before the promise, as a cause, and make it, but follows it as an effect, and it depends upon the promise, and not the promise upon it. By which you see that it is not Hope, no not, when it is most right, that justifies us, and renders us capable of the pro∣mise of God: But some other * 1.12 thing. What is that, I beseech you, but Faith, to which properly the promise is made? For the Covenant of Eternal Life is made properly with us believing, and not only hoping, that is not for the sake of that which is hoped, but for the sake of that, on which Faith relies.

Not every Faith Iusti∣fies. * 1.13

BUT What I just now said of * 1.14 Hope, the same also again must be said of Faith, that it must be true and right, and not only that it must be great. For every Faith doth not avail for Iustification, because there are

many and divers kinds of believing: First there is a Faith, whereby we both know that God is; and fear him: and the Devils themselves are not without this Faith. There is another Faith whereby we believe God and give certain credit to his promises. The Schoolmen add unto these a third kind of believing, whereby we are said to believe in God. And this Faith they divide variously into a formed and formless Faith: into an habitual and actual faith. There is also a faith, that is often taken for hope, and so defined: As in the Epistle to the * 1.15 Hebrews: Where Faith is called the substance of things not seen, but hoped for, and the evidence of things not appearing, but future.

Moreover there are those that divide the use of this Word into many forms. Andreas Vega, reckons in the general Nine Significations of the word of Faith. * 1.16 Put because in these which I have hitherto reckoned, there is no men∣tion made of that person, from whom all the Vertue of Iustify∣ing proceeds, therefore I see not how it can be, that Iustification should rightly agree to the same. VVhere∣fore this seems less strange to me in Osorius, Hosius, and others of that School; if their Opinion is not so right about the Iustification of Faith, for they seem not to have clearly enough discerned, or at least not to have fitly defined that Faith, which the Evangelical VVritings propose unto us.

But if this Faith, that we pro∣fess, contained no other thing in it, * 1.17 but that which they pretend to in their Books, I would be of the same Opinion, which they Preach: To wit, That it avails little to the procuring of Righteousness. That this may be the more evident, I would have Pious Readers listen to what those Men teach concerning Faith, and how they define it. And so they define it, that either through blindness they know not, or by dissimulation they make as if they knew not, what is the true Faith proposed to us in the Gospel for Righteousness. And that we may begin first at the Tridentines, they so define it, That it is a firm assent unto those things, that are revealed, and made manifest by God. And Osorius following these Men Col∣lects * 1.18 the Universal Nature of Faith after a manner not much differing from them, That it is a firm and constant assent of the mind, stirred up by the Au∣thority of the Speaker.

But what this Faith is, which Osorius de∣scribes after this manner, let him look to that. Verily any Man may think it is not this Faith, which Paul speaks of, in disputing of Righteousness, or * 1.19 to which we from the Authority of Paul affirm that Righteousness should be attributed properly. Though in the mean while we deny not, that this Faith is true, which is asserted by Osorius and others,

whereby, for the Authority of the Church teaching, we believe whatsoever things belong to Religion; which though they are not seen, as Lombard says, yet * 1.20 they are believed whether they are past, or expected to come. As he that gives credit to the things contained in the Articles of the Creed, and that are expresly mentioned in the Scrip∣tures: He that believes and professes, that the World was made by the Word of God, and that God is, and that he Created all things of no thing.

Moreover that he believes and pro∣fesseth that he is powerful, and very good, * 1.21 (That I may proceed in the very words of Osorius) endued with boundless and infinite virtue, and bounty watching over all parts of the World, and passing through them, beholding and taking notice of all things, and looking well to every thingaccording as the dignity and condition of each thing requires; and whatsoever else belonging to the profession of Faith, is taught in the Writings of the Prophets, Verily that Man is not at all mistaken in believing. For the things that are seen by an Internal light of Faith are very true, though they are very re∣mote from the Senses.

But yet this is not the Faith, though it be true, that justifies us, * 1.22 who are miserably defiled and wretched Sinners, before God. For what Circumcised Iew, or hateful Turk is there, but believes

all these things, which Osorius, with a long multiplication of words, Preaches of God, and his Power, and Iustice, and Immensity? For they together with us confess one God, and rely on his promises with great hope, call upon his Name, observe his commands as well as we, and also flatter themselves with the Title of the true Church; Yea, also they are not Ignorant that the Dead shall be restored to Life, and promise E∣ternal Life to themselves: Moreover many things, which they see not with their Eyes, they retain. by Faith, and pursue by hope. Briefly, they do no less believe God them∣selves, and confess God. But if the Christian Faith, according to the Magisterial position of Lombard, should be placed in nothing else, but a solid apprehension of things to be hoped for, and a sure expectation of those things, which do not appear, what hinders, but that both Iews and Saracens may be reckoned faith∣ful upon this account.

What then, you will say, Doth not Paul writing to the Hebrews * 1.23 expresly comprehend Faith in that same definition, To wit, That it is the substance of things hoped for, &c. Verily, I neither reject Paul the Author of this Epistle, nor disapprove the definition, neither do I examin that, nor do so much as enquire for it, which is en∣quired for in Lombard: Whether this de∣scription be more agreeable to Faith than Hope? But this I answer: That we may

confess this Faith to be true, which is here defin'd. But surely that is not the Faith which properly justifies the wicked in the sight of the Lord.

Why so? Because there is wanting to the definition, the Genus, Property, and difference, which distinguishes Faith from Hope. Also, there is wanting the true and proper object of Faith, which should by no means have been omitted; To wit, The person of him, in whom only all the promises of God, and the whole cause of our Iustifica∣tion is contained. Who unless * 1.24 he comes in, in vain other things are either believed or hoped for by us, neither will all that sub∣stance of things hoped for, avail us any whit unto Salvation. What then, you will say, Hath not the most gracious Father promised us his mercy? Hath he not engaged himself by an inviolable Covenant that he would pardon our Sins? Must we not give credit to those things, which are pro∣mised by God? He hath promised indeed, I confess, but how? Only in Christ his Son. To whom? Only to them that believe in the Son. I know and acknowledge that the promises of God are most sure, in which he promises as Osorius * 1.25 rehearses; Infinite Riches, excellent Pleasure, an immortal Kingdom, great Dignity, everlasting Glory. But yet these good things are neither

so promised or given by God, that in the mean while he exacts nothing of us for the obtaining of these good things which he pro∣mises. Therefore this is not the state of the question, whether we should believe God pro∣mising, which is common to us with the Iews themselves and Turks.

Neither do I ask that, what the Lord hath promised: For Salvation is promised, Pardon of Sins is promised: But this is it which pro∣perly comes in question here: Upon what account, and for what cause, this Salvation and Pardon of Sins is promised, whether there is no condition interposed? Or whether there is some condition? But I think there is none, can say, there is no condition. There∣fore it remains that we confess there is ne∣cessarily some condition. Which of what manner it is, let us examin by the Scriptures.

But in the mean while perhaps some Man will object: If the promise of God be con∣fined to certain conditions, how then shall we with Paul make the * 1.26 mercy of God free, whereby he freely justifies the Wicked? Yea verily, I both judge and hold that the Mercy of God is most free: Free, I say, in Christ. Otherways without Christ there can be no hope of Mercy, nor promise of Salvation, nor remis∣sion of Sins. And the Sons of the Papacy will not deny this that all the riches of the Di∣vine promise and of our Salvation stand in Christ. And indeed in so much they are in

the right. For hereby I under∣stand the Mediatour, by whom * 1.27 God dispenses his Heavenly gifts to us: That 〈◊〉〈◊〉 Christ. But I do not yet per∣ceive well enough, how he dispenses by this Mediatour. For tho I acknowledge him to be Mediatour, to whose merit only we are beholden for all our Sal∣vation, * 1.28 yet because this Salvation by the Merit of Christ, is not Communicated unto all, neither is it derived to us but upon a certain Condition, I would gladly learn of those Men, what is that Con∣dition prescribed unto us by God to obtain Salvation, or how this meritorious Efficiency of the Mediatour Works in us: And here presently Answers Lombard, * 1.29 and others that favour the Lom∣bardick Discipline, that it comes to pass this way; To wit, by Charity infused through the Merits of Christ, which being received by our voluntary taking it in, we are incontinently not only named just, but are really so.

O Divines! As if Christ had been given to us, and had come from the Father for no other purpose; but that he might pro∣cure unto us the Divine Infusion of * 1.30 Charity, as they call it. And why could he not by Prayers, obtain this same infusion from his most bountiful Father, when he was pre∣sent here? what, was the Father so hard, and so inexorable, that he could not be mitigated by any Prayers, to com∣municate

the benefit of grace to any Man, with∣out the death and Blood of his own dearly be∣loved Son? But what hindered? Because he was not willing who by nature is Charity it self? Or because he was not able, who is in Majesty Om∣nipotent? But now being endued with the gift of Charity, what will you obtain by that? You say, Salvation and Righteous∣ness. * 1.31 Upon what account will you obtain that? Because Charity be∣ing the fulfilling of the Law, thereby it comes to pass, that Charity being spread abroad in our Hearts by the Holy Ghost, and inflaming us to the Obedience of the Law, it easily performs all those things, which are the duties of life; so that we are now not only ac∣counted, but in reality are called, and are in∣deed Righteous. That is right indeed: There∣fore if I am not mistaken, this is it, which I see those Men drive at; that all our hope of Salvation is placed in the performance of the Law: And that the Summary of the Divine promise, is contained in that condition, if we perform the things that pertain to the Law: Which because they cannot be performed without Supernatural Infusion of * 1.32 Charity, therefore Charity inform∣ing the mind with the love of the Divine Law, is called by them Righteousness.

Ingenuous Reader, you have the Summary of this Sophistical Divinity briefly described.

Concerning which that you may judge more rightly, look now at this wonderful Order of Causes.

Concerning the Threefold cause of Iustifica∣tion, 1. Conditional, 2. Formal, 3. Meri∣torious.

1. FIrst they place the end of all Righteous∣ness and the Salvation promised to us in the observance of the Law, upon * 1.33 this condition, that if the Law be performed, we may live, but if not, there should remain no other way of obtaining Life.

2. But because this perfect performance of the Law, according to the due manner of doing, as they speak, is not in the power * 1.34 of Nature, nor in the Law it self, without a special Supplement of grace, as they call it, therefore they necessarily require Charity spread abroad in our Hearts, which they define the formal cause of Iustification.

3. But now by what ways and means this infu∣sion of Grace and Charity is obtained, they assign two causes chiefly, of which the one is placed in the Death of * 1.35 Christ, as the Meritorious cause: The other they place in the volun∣tary acceptance of our Will, which because it could reject this grace which it accepts according to its li∣berty, therefore they Attribute un∣to

it the Merits of Meriting at least [de congruo or Agreeableness:] * 1.36 and in the mean while, Faith a∣mongst those Men is nothing valued or accounted of. And it is no wonder, for they do not understand by the Gospel, what Gos∣pel Faith is, neither do they seem to have had any experimental knowledge, what the power and efficacy thereof is.

But that I may answer the Sophistical talks of these Men: First, as touching the next and last cause of Iustification, which * 1.37 they say consists in the perfection of the Law; how false it is, and con∣trary to the Gospel, who is so void of the knowledge of the Gospel, but clearly perceives it? For tho' the voice of the Law confines us by a most rigid necessity, to the per∣fect condition of performing all Righteousness, yet the meek voice of the Evangelical promise sounds far otherways: Which requires no other condition to obtain Salvation, but Faith only, whereby we believe in the Son of God.

But what should you say to those Men, who know scarcely any more difference between the Law and Gospel, than Night Owls that are dimsighted at Noon-day.

Concerning the Formal cause of Iustifi∣cation.

AND that is no less false, which they most vainly dream concerning a formal cause; which is easily confuted after this manner. First, that we may grant this, that Cha∣rity should be reckoned amongst * 1.38 the chiefest gifts of God, which being so often praised by the Apo∣stle, cannot be praised enough by any Man, yet never was there given to any Man in this life so great an excellency therein, that he should fulfill all the Righteousness of the Law. Whence because charity of life, as they call it, is imperfect, (for we love in part ac∣cording to theMagisterial Sentence,) that can neither be called Righte∣ousness, * 1.39 nor be the form of Faith. Unto this there is added another reason, because when it is given most largely, yet Charity is never given for this end, that it may justi∣fie us in the sight of God, nor that it may inform faith, but rather that it self may be informed by faith, and may be subservient to faith, for Works of Charity are fruits of faith, not the cause of faith, they follow, but do not go be∣fore faith.

For Magdalen did not therefore believe in

Christ, because she loved Christ, but because she believed in Christ; therefore she loved much. Now if that be called the formal cause by Philosophers, which furnishes mat∣ter with Life and Soul, and if Divines account this the life, whereby we live to God, what then will they say to the Prophetical Scripture, whereby the Iust is said to live not by Charity, but by faith? What also will they answer to the Words of Christ, in which he teaches that life Eternal consists in this, that we should know the Father the true God, and Iesus Christ, whom he hath sent?

And again, where in very evident Speech, he Attributes life to faith only, and not to Charity. He that believeth in the Son, faith he, hath Eternal Life.

Concerning the Meritorious cause of Iusti∣fication.

BUT in the mean while, because these things have been already largely discoursed of, there follows after this, that which is next in this Series of causes, that we should * 1.40 now examine with the like brief∣ness the Meritorious cause of Iusti∣fication, which those Men by the Authority of Trent comprehend on∣ly, and wholly in Christ. And now what then will those Scribes and Disputers of this World answer

here? What do the Works of the Iust Merit nothing in the sight of God? Do they help nothing towards the obtaining of Righteous∣ness? And where then is that Me∣rit * 1.41 de Gongruo and condigno? Where are the Works of Supererogati∣on that are above due? Where is that grace, which the Sacraments confer upon us, ex opere oper ato? By what Argument now will Andrew Vega defend this. Axiom of his? Faith, says he, and other good Works, whereby we are disposed unto grace that makes us acceptable, and whereby we are formally justified, and made acceptable to God, are Meritorious by the way of agreeableness of such grace, and of our Iustification, &c. Whence it is evident, that either Christ is not the only Meritorious cause of such grace, or that all the other helps of Merits are of no value. Though in the mean while, I do not deny that the death of Christ is truly Meritorious; but let the adversaries consider diligently what it hath merited: That the spiritual help, say they, of Divine Grace and Charity to perform the Law. might be diffused into us. What then? Dyed Christ for no other cause. but that he might obtain the gift of Charity for Mortal * 1.42 Men to perform the Law? Did he not rather dye upon this account, that he might blot out the Hand writing which was against us in the Law, having nailed it to his 〈◊〉〈◊〉, that he might take away the Enmity, and might destroy Death for ever; might dis∣possess

the Devil of his Kingdom, that there might be food and sustenance for our hunger; that he might make Principalities and Powers subject to his Triumpham Dominion, that he might take possession of all Power in Heaven and in Earth. What, if the power of Charity to perform the Law is so great, as they preach, could not this Charity otherways get entrance, unless the Son of God dyed? Yea, were not the Patriarchs, Prophets, and many others of the Saints adorned with the same supernatural gifts? Moreover, since the Death of Christ, is there so great an influence of * 1.43 Grace present with any man, that he is able to fulfil all Righteousness? Because the Merit of Christ is perfect, it is necessary that those things also should be perfect, which he hath merited for us by his most perfect price. But on the contrary, my Opinion is, that I think Christ to be indeed the meritorious cause of our Iustification, and that he is not so much the merito∣rious, * 1.44 as the efficient cause of our Renovation, seeing it is he that baptizes with the Holy Spirit and with Fire. Suppose we grant that this Charity flows in upon us by the Merit of Christ, yet I do not therefore call this same in∣fusion of Grace a cause of meriting Iustification, nor any part of a cause thereof; but it seems rather fit to be reckoned amongst the effects and fruits of Iustification, which follow from thence; neither doth it follow, because the

works of Grace and Charity come to us by the Merit of Christ, that therefore the same do merit Iustification before God; for it relies up∣on no condition of works at all, but only the promise, and that a free one also; and so free, that it implies no condition except one only. And because in this place we enquire what is that only and peculiar condition, the * 1.45 Doctrine of the Gospel will easily teach us, if so be we are more wil∣ling to hearken to the Gospel, than to the Opinions of Trent.

On what condition properly doth the Promise of Iustification rely.

BUT the condition, whereby we * 1.46 are properly justified, is this: That we should believe in Christ, and adhere to him by a constant confession. In which Faith, in the mean while, a diligent Caution should be observed, that this Faith should be directed unto a proper and legitimate Object; which I wonder that it hath not yet been ta∣ken notice of by those School Doctors hither∣to: Of whom some place the Object of Faith in the first Truth: Others take for its Ob∣ject, all things that are written in the holy Scriptures: Others do esteem for * 1.47 the Object of Faith, all things that are laid before us to be believed by the Authority of the Catholick

Church. And they say not amiss; for I de∣ny not that all these things are both truly and necessarily to be believed by every man: For he that believes the whole Archi∣tecture of this World was framed by the handy-work of God in the space of six days, he is indeed led by a right Faith, as all Truths are to be believed with a most sure Faith, whatsoever are mentioned in the Books of the Scripture, which Faith of every particular Truth, as I suppose, doth not therefore justifie a man: For the sense of our question is not, what is truly believed by us, but what Faith that is which justifies the wicked before God from his sins; and that we should search by the Gospel, what is the proper Object of this Faith. In the mean while that is a very ridiculous thing, and too barbarous, that the Pope in his Decretals reduces the Object of Faith to the Keys and Succession * 1.48 of the Roman Chair, and that as necessary to Salvation; but away with this Deceiver and his Cheats.

Concerning Faith and Assurance, and what is the proper Object of Faith.

NOW let us discourse of others, * 1.49 who reasoning with more sound Iudgment about Faith, do not fetch the proper and genuine Object of Faith, whereby we are

justified, so far off from the very first Truth, as Thomas; nor reduce it to every particular Truth of Scripture, as the Colonienses; nor define it by the Decrees of the Church, as the Duacene Doctor, and Iesuits of that Place and Order; nor place it in the Infallible Authority of the Roman Chair, as Boniface; but com∣ing much nearer to Evangelical * 1.50 Truth, do thus define Faith unto us, that they place its Object in the Mercy of God only. For thus is Faith defined by most of our Di∣vines at this day, to wit, That it is a firm and constant relyance on the Mercy of God, promised freely for the sake of Christ. Which definition, if it be true, by this means it appears that the Object of Faith is placed no otherways, nor in any other thing, but in the free Mercy of God laid hold upon; * 1.51 which neither I my self deny to be true in this sense, as Faith in this place is taken for a relyance, as it is often used in this signification, because it hath a respect to Mercy, * 1.52 and brings forth Assurance in the mind of Believers. But whether this relyance properly justifies us before God, it may here be en∣quired not without profit.

A Question.

Whether only relyance on Mercy justifies of it self?

Verily as for my part I am not, * 1.53 nor ever was the man that would be, prejudicial to another man's Opinion: I allow that every man should be persuaded in his own mind; I hinder it not. But if I am permitted freely to profess in a free Church, what my Opinion is, my reason leads me to think that this relyance on Mercy, and assurance of Salva∣tion promised, must be a thing very nearly joyned with Faith, and which every man ought to apply to himself; but then when it is most applied, it is not that which properly and ab∣solutely unloads us of our sins, and justifies us before God; but that there is some other thing proposed in Gospel, which by Nature should in some respect go before this assurance, and justifie us in the sight of God. For Faith in the person of the Son, which reconciles us to God, doth necessarily go before. And then relyance on most assured Mercy follows this Faith, con∣cerning which none of those that believe in Christ can doubt.

Objection. But you may say, What, doth not Mercy promised in Christ go before the voca∣tion of Faith? doth not the same Mercy freely justifie Believers? Moreover seeing the Pro∣mises

of God are most sure, may not the same be safely and constantly trusted in?

That I may answer these men: * 1.54 Indeed the Mercy of God moves first; no man doubts of that, which is the cause and original of all good things. But it is not that which is matter of Contro∣versie in this place, Whether Mer∣cy on God's part is the Mother of * 1.55 our Iustification; but what that is on our part, which hath power with God for our Reconciliation; whether relyance on Mercy, or Faith in the Person of the Son. I know that the Mercy of God is immense and infinite, in which is comprehended all the Election of the Saints. Neither am I ignorant that those things are most sure, which are proposed to be be∣lieved in the Articles of the Creed; than which, as nothing is more sure, so neither is there any thing, which any man ought to doubt of about the assurance of those things, which are promised, or concerning the * 1.56 faithfulness of the Promiser. For what is more sure than the Promises of God? what more stable than the faithfulness of the Promiser? what more free than Mercy freely proposed in Christ? Wherefore the rather, this unsavoury and no less reproachful barking of Hosius, Andradius, and such like men, should be hissed away out of the Society of Christians; who kicking against the

pricks; bring all things into doubt * 1.57 and uncertainty, with the Acade∣micks, and they look upon it as a thing unsufferable, for a man to take upon him to rely upon the promise of Salvation; which they of Trent condemn with an Anathema, Hosius detests it as vain and unprofitable arguing, as if this assurance of Di∣vine Grace did nothing but open to the Con∣sciences of men a door to a certain slothful la∣ziness and dissolute life: Therefore, saith he, as prudent Fathers and Masters sometimes do, they hide their Love towards their Children and Servants, that they might keep them the more in fear and in their duty: So God doth also towards his Servants, that being kept wa∣vering between hope and fear, he may by that means the more easily drive them from security and negligence, &c.

Concerning the Assurance of Christian Reliance, against Hosius.

A Worthy comparison for sooth, * 1.58 of God and Men, which dis∣annuls and destroys all the Promises of God, the whole Doctrine of the Gospel, yea and the foundations of all Re∣ligion. For to what purpose should God pro∣mise by his Word, if he would not have us assured of those things which are promised? A

Son was promised to Abraham, and he be∣lieved, not at all distrusting him that promised, and it is accounted a praise to him: What then? Do you praise the undaunted confidence of Abraham, and do you dispraise ours? In like manner the Seed to come was promised to mi∣serable Adam: To what purpose? that he might stick in a trembling wavering diffidence? or rather that he might support his mind with the expectation of the promised consolation? There are so many engagements of promises in both Covenants, which if the Divine Truth would not have made sure unto us, why then would he have them written in the Word, and recorded in Books? Briefly, why are we com∣manded in the Christian Articles of Faith to believe the remission of sins, the Resurrection of the flesh, and Life Eternal, but that we might reckon those things to be most sure unto us, which are inserted in the Articles? Therefore that is false, which Hosius affirms, That no man is bound to believe firmly, or to hold assuredly either concerning himself, or this man or that man, that his sins are for∣given him for Christ's sake; that he is in a state of grace, and that he is assu∣redly to possess the Kingdom of * 1.59 Heaven, &c. And again, neither is that less false, which he fathers upon men of our persuasion, as if we held thus, that every man is a partaker upon that account only, because he hath determined himself to be a person that will be accepted of God; which is not true,

and is not without an impudent calumny. For we are not of such an Opinion, as to believe that an assured persuasion of Mercy should by any means be separated from Iustifying Faith, (which the Divines of the Popish way do abo∣minably:) neither again do we transfer properly the very cause of Iustification into this confi∣dence and naked application of Marcy, (as they falsly slander us.) Why so? because, yet some other thing is wanting, which must needs go before this application of the Promise, and which is necessarily required to the true cause of Iustifying.

The cause of Iustification depends not on con∣fidence, or the application of Mercy only.

YOU will say, What then? Is * 1.60 not the free Promise of God a most true cause on which our whole Iustification depends? If you say on God's part, it is true; if you ask on our part, you must go fur∣ther, and something seems to be necessarily joyned with the Promise. Now that we may set the thing more evidently be∣fore your eyes; God promises Salvation to his own, and that freely, and for Christ's sake. That indeed is most certain, and beyond all controversie. Go on, And you put trust in the Promise of God: You do very well in doing so, and I commend the constancy of your con∣fidence.

When Salvation is promised freely for Christ's sake, shall therefore an absolute Promise save all men promiscuously for Christ's sake, without any restriction of condition? I suppose God will not save all promiscuously. Now then this Promise belonging not to all, but some certain persons only, upon some cer∣tain condition, I would know, who those are, to whom this Promise properly belongs. You say, Believers, and in that you say well; but how, or believing in whom? Are they not those that believe in Christ him∣self? * 1.61 Is it not he only, for whose sake only Salvation is promised to Believers? Doth not this Faith only in the Person of the Son of God make us partakers of the promise? Doth not this Faith only justifie before God? More∣over, is not this the only condition, which eve∣ry where the voice of Christ, and the Apostles in the Gospel, and the voice of the Prophets inculcate; which the appointment of the Father especially requires; that we should hear his be∣loved Son, that we should receive Christ, that we should believe in his Name, that we should flie to him by Faith, and betake our selves wholly to him, that we should believe in him, whom he hath sent, whom the Father hath sealed, that we should digest him inwardly in our minds, that we should be ingrafted into him, and should grow in him, that we should know Iesus, and him crucified only, that we should behold him only, as the Israelites of old beheld the Serpent in the Wilderness; that we should put on Christ.

Hence come these so frequently repeated Sermons in the Gospel concerning the Per∣son of Christ: He that believeth * 1.62 in me hath Life Eternal: As many as received him: They that be∣lieve in his Name: He that be∣lieves in the Son of God. That every one that seeth the Son, and believes in him: He that believeth in me shall never Die: Do ye believe in God? Believe also in in me. We believe and know that thou art Christ the Son of the living God. He that believes in him, who justifies the Ungodly. Iustifying him, that is of the faith of Iesus Christ. If thou confess with thy Mouth the Lord Iesus, &c. That we may believe that 〈◊〉〈◊〉 is the Son of God, and be∣lieving may have Eternal Life. If thou believe with all thy Heart, &c. Believe in the Lord Iesus, and thou shalt be saved and thy House; The Righteousness which is of the Faith of Christ. We have access through the faith of him. The pro∣mise of the faith of Iesus Christ. By faith which is in me. By his Name all that believe in him. If ye do not believe that I am he. Ex∣cept ye eat my flesh. Except ye a∣bide in me. If ye abide in me. Ibid. Ye are all the Sons of God by Faith in Iesus Christ.

What is the True and Genuine Definition of Faith.

BY Which so many and so evident places of Scriptute, there is no Man that cannot be most sure, what is properly * 1.63 the Object of that Faith which justifies us; To wit, no other thing, but the person of the Son of God: As again the object of Confidence is the promise of God. Which things being so, it will not be difficult to gather from these No∣tions of Scripture, what is the true and genu∣ine definition of justifying Faith, concerning which we are making enquiry: which seems, that it ought to be defined according to the right rule of the Gospel after this manner. To wit, That it is a right knowledge of the Son of God planted in our minds, * 1.64 whereby we acknowledge a pro∣mised Christ, and receive him be∣ing held forth, and with our Mouth profess him to have dyed for us, and rose again, Worship him in Spirit, and em∣brace him with all our mind, together with all his benefits.

And this Faith as it is a singular gift of God, so of all the gifts of God, we believe this faith is that only which justifies believers in the sight of God. To which, though assurance and

confidence of the grace of God is most nearly joyned, which is it self also sometimes cal∣led by the name of Faith, yet this confidence doth not properly infer the cause of Iustificati∣on, but receives it being brought; neither doth it cause Iustification; but is rather caused by it, and renders those assured, who are justified by the Faith of Christ; but * 1.65 doth not it self justifie. For God doth not therefore forgive thee, and receive thee for a Son, be∣cause thou embracest the Mercy of God with a Holy confidence; but because thou embracest his Christ with a right Faith, and confessest and lovest him, he loveth thee: nei∣ther do we therefore believe in Christ, because we are assured of Salvation, and trust the pro∣mises; but because we believe in Christ, there∣fore we attain unto a certain hope of those things that are promised in * 1.66 Christ: for Eternal Life is promi∣sed to him that believes in the Son. And from hence arises that clear Distinction between Faith and Assurance; for they differ in Subjects and Objects. The Faith of Christ, which brings forth Righteousness, takes its place in the higher part of the Soul, wherein the understanding is. Assurance hath relation to those powers of the Soul, in which hope, and the like affecti∣ons * 1.67 are placed. As touching the Objects, Assurance hath respect to the Mercy, or the promise in Christ: faith is directed to Christ himself, because he obtains Mercy for Believers.

But perhaps too much hath been said of those things, which, being clear enough of themselves, would not at this time need any Explication, unless I were forced thereunto by the Calumnies of Hosius, Osorius, and such O∣thers, whose Opinion seems to me, to be faulty upon a Twofold ac∣count. * 1.68 First, in that they think this Doctrine of Christian Assu∣rance, which we Establish in Christ, should by no means be endured in the Church, and which they call Confidence and Presump∣tion, than which they affirm, that nothing is more hurtful and pernicious to the Salva∣tion of the Godly. Hosius adds his own Iudgment; that to him no Abomination (as he expresses himself) seems greater in the sight of God, than this so great pre∣sumption of the Hereticks: Nei∣ther wants he here his Authorities * 1.69 wrested from the Scriptures: What, saith he, doth not the com∣mand of the Gospel teach us, to confess our selves to be unprofitable Servants in all re∣spects, yea, when we have performed all that God commanded us: From whence Hosius presently gathers, that he who assures him∣self that he is in a State of Grace, he doth as much as if contrary to the command of the Lord, he called himself a profitable Servant. O Wise Headpiece! As if this Assurance and full Perswasion, which we maintain, did rely on any Dignity of ours, and did not wholly depend upon the certainty of the promise of

God. I come to their other Calumny, no less absurd, whereby they most unjustly slander us, as if we referred the whole cause of our Iu∣stification to nothing else but only an opiniona∣tive assurance; so that to obtain the Remissi∣on of sins, we taught that no other thing is necessary, but that every Man should, by a spe∣cial faith, be perswaded in his own mind, that his sins are forgiven him, which is most false, as there is almost nothing true in the Books of Hosius. For though we confess this to be most sure, that nothing is more sure than our Iusti∣fication by Christ; yet if the cause be enqui∣red for, which properly justifies us from our sins, we answer, It is faith, not whereby we believe that we are Iustified, (as Hosius chat∣ters) but whereby we believe in Christ the Son of God, who only is a propitiation for our sin.

Concerning the Word Iustification, what it signifies in the Scriptures: Whether it consists of Remission of Sins only, or not. And by what ways and means Iustificati∣on is obtained.

NOW (ye Papists) ye have our Opinion of Iustifying Faith, and the true Nature thereof explained unto you, what its power is, and what its object: Moreover ye understand how this Faith is distinguished from Hope and

Assurance: And wherein the true and next cause of Iustification is taken up; whereof if ye enquire for the Internal cause, it is faith only, whereby we belleve in Christ: If ye enquire for the External Matter thereof, it is Christ only, whom we embrace by Faith. But be∣cause ye do by no means allow thereof, that we should be Iustified by Faith only; that we may confute your Calumnies in this mat∣ter, or amend your errour, I see there re∣main two things to be unfolded by me, and to be considered by you. First, What the Scrip∣ture properly understands by the word Iustifi∣cation: And then, Who and what manner of persons they are, who are Iustified by Faith. As touching Iustification, they of Trent deny that it consists only in the Remission of sins, unless there is joyned therewith a * 1.70 voluntary receiving of grace, and some other things go before, by which as preparatories, Men are disposed to receive Iustification.

But Pious Reader, If you have not yet. heard what this Preparatory * 1.71 Disposition is, and by what degrees it arises, and into what order it is digested by these Men, it is worth while to take notice of it. For Men are disposed un∣to Righteousness, whilst being hel∣ped * 1.72 by the preventing grace of Di∣vine Vocation, without any Me∣rits of Works going before, they receive Faith by hearing. Now what this Faith is, it hath been

shewed above; for according to the opinion of the Papists, it is a firm assent unto those things, that are revealed and discovered by God: And yet they plead that a Man is not pre∣sently Iustified by this naked as∣sent, * 1.73 or faith; But it behoves that other Dispositions be added by Divine grace, whereby men are prepared for Iustification; Faith, Fear, Hope, Love, Repentance, Hatred and Detestation of Sin, Love of Righteousness, Prayer and the like: so that indeed the beginning of Iustification is the free calling of God; Whence Faith comes by hearing: Whereby Men believe those things to be true, that are revealed by God: Whe∣ther they be such things as belong to the free mercy of God towards sinners, through the * 1.74 Redemption which is in Christ Iesus: Or whether they be such things as be∣long to the fear of Divine Iustice; from which Faith, by consideration of the Divine Iudg∣ment fear ariseth, whereby Men are terrified to their advantage, that they may forsake and detest their sins. And afterwards from the same faith through consideration of free Mercy, purchased fo penitent sinners by Christ, assurance proceeds, where∣by they are perswaded that God will be gracious to them for Christ's sake. And thus by this consideration of so great goodness, they begin to call upon God as the Fountain of all Righteousness, and to love him, and to cast away sin, and to endeavour after new∣ness of life, and to keep the Commandments. And by this means we obtain a perfect disposition or pre∣paration to Righteousness, whereby we are comman∣ded to prepare our Hearts to the Lord. And af∣terwards

Iustification follows this preparation, which is not only the Remission of sins; but also Sanctification and Renovation of the inner Man, by a voluntary accepting of grace, and gifts, whence a Man of unjust, is made just, and of an Enemy, a Friend, that he may * 1.75 be an Heir according to the hope of Eternal Life, &c.

But now, from what part of the Apostolick or Prophetick Scripture, have they taken this Doctrine? From none, neither is there need of any. The Tridentine Oracle is suf∣ficient for Scripture. Amongst the Doctors, Canisius endeavours a valiant defence of this Decree; but he gains nothing at all. For tho' we acknowledge with Augustin, and the Do∣ctors, that which cannot be deny'd, that we are Debtors to the grace of God; for all we receive, both for those things which belong to the forgiveness of sins, and also those things which belong to new Obedience: Yet what makes this for the matter we are now treating of? For the Subject matter at present, is not what the efficacious power of Divine grace per∣forms in us (without which, Augustin justly pleads against the Pelagians, that all our strength is wholly ineffectual;) but what that is which justifies a wicked Man before God? What that 〈◊〉〈◊〉 wherein this our Iustification, whereof I speak, consists; in the Remission of sins only, or in the possession of Vertues? Moreover what that is, which is properly signified in the Scriptures by the word Iustification? Though in this also, the Adversaries are not very well

agreed with one another; but in this one thing they are wonderfully agreed, to oppose Saint Paul with all their might. First, they of Trent, as I have said, do thus divide their opinion, that they make two parts of Iustifi∣cation: The one in Remission, which they at∣tribute to Faith: The other in new Obedience, and Works meritorious of increase, as they speak, by which the Righteouness of Faith is perfected, of which opinion Tilet an * 1.76 is the Author. Again, there are O∣thers, who are so far from explain∣ing what is signified by the word Iustification, that referring all to the Righteousness of Works, they think that Iustification is not wor∣thy to be mentioned in Books: Of whom, and the chief amongst many, is this Osorius of ours. Thomas Aquinas discoursing of many things about Iustification, as also a∣bout many other things, seems to have descri∣bed it after this manner: To wit, according to the nature of Motion which is made in Man, from one contrary to another: So that it is a kind of Transmutation * 1.77 from a State of unrighteousness to a State of Righteousness, And he explains the reason, why this is called the Iustification of a wicked Man, in these words. To wit, because all motion is denominated more from the term to which, than from the term from which: there∣fore that Transmutation whereby

a Man is changed from a State of unrighteousness through the Remis∣sion * 1.78 of sin, to a State of righte∣ousness, it takes its name from the term to which, and it is called the Iustification of the wicked. These things said he: and he said not amiss, if so be it be rightly under∣stood, for suppose we grant that which must necessarily be acknowledged, that there is no Iustification of a wicked Man, without a Trans∣mutation, and that Transmutation is not made without Remission, * 1.79 and also that there is no motion without a twofold term, yet there is a twofold consideration requisite here: First, where he places his term to which? That is, where he would place this State of Righ∣teousness? If in this life, it is false: But if in the other, it is most true: For here, by the help of Divine grace, we proceed from Vertue to Ver∣tue. But we shall attain the term of full Righte∣ousness only in the life to come. And then as touching the word Righteousness, I must ask Thomas what Righteousness he means, if he means, Human or Inherent Righteousness, whereby he thinks we are Iustified before God: I answer, That we shall never attain unto that state of Righteousness in this life: But if he understand That Righteousness which 〈◊〉〈◊〉 Preaches, which is God's, and not ours, the assertion of Thomas doth not at all differ from the words of the Apostle: for thus saith he, that we might be made the Righteousness of God through him: First, what is called this

Righteousness of God? but that which is not ours: Which God approves in us by his im∣putation. And then why doth he add, (through him) but that we may understand that this Righteousness consists not in any * 1.80 performance of our Vertues, but is only upon the account of Christ's imputed to us, that he only may be just and the justifier of him that is of the Faith of Iesus.

Reasons are brought against the Definiti∣on of Iustification set down by Thomas.

BUT because here we fall into a debate with Thomas, about the definition of Iu∣stification; Out of whose Breasts the late School Divines seem to have sucked what∣soever poyson runs in this Controversie: It will not be unconvenient as it were by tracing his Foot-steps, to pursue the deceits of this definition by a more exact enquiry, and to confute them by just Authority, that we may as much as in us lies, bring to nothing these Sophisti∣cal tricks. But by what reason more hap∣pily, or by what authority more convenient∣ly shall I do it, then if I oppose St. Hierom to St. Thomas, who I think is nothing inferior to him, as it were beating out one hard wedge with another harder wedge. Now, whereas Thomas measuring this peripatetical Iustificati∣on by a Physical Motion, he terminates it by

these bonds, to wit, That it is a Transmutation from a Term of Unrighteousness, by Remission of sins, to a Term or State of Righteousness: immediately the Divines of the Council of Trent following him, snatch at this same defi∣nition, and thus express it, that it is a Transla∣tion from that State, in which Man is born a Son of the first Adam, into a State of grace and adoption of the Sons of God by the se∣cond Adam, Iesus Christ our Saviour. Though this latter definition seems to be somewhat more cautious in words, but it differs not much in the Sense, yet one answer is sufficient to both of them.

And first I ask this of Thomas, and then of the Tridentines, What they mean by this motio∣nary Translation of theirs, from Term to Term, from State into State, as they teach. If this be their meaning, that we, who before were dead in sins, having our sins afterwards forgiven through Christ, and being again re∣ceived into grace with God, being freed from death, and the bond of Damnation, are vouch∣safed into favour, and received unto life, and Placed in a free condition: Herein they do wholly agree with us: But if otherways, they think thus, That there is no Iustification made, but that which consists of the change of qua∣lities, so that he who before was a sinner, an Evil Doer, a Deceiver, a Perjured person, an Adulterer, a Glutton and Drun∣kard, having changed his life now, begins to be another Man, fasts twice a week, and out of his own wealth, willingly supplies the want

of the needy, being forward to help all, unto the expending of the tenth part of all his goods, and so leading his life, and changed into a new Man, that he appears Iust and Holy, not by thatRighteousness, which either needsRemission, or is imputed to the bounty of the Iudge; But which by reason of true Vertues inhering by grace, is justly approved in the sight of God: What hinders, I beseech you, but upon this account the Pharisee in comparison of the Pub∣lican goes away justified? The Histories of the Heathen Nations abound with examples of many, who, when they had been very much corrupted by their own disposition, or by edu∣cation, returned afterwards to a remarkable amendment of their Life, and a habit of good manners: And what will hinder, but we may reckon those also among the Iustified, accord∣ing to the Philosophy of Thomas: If so be Iustification be nothing else but a certain mo∣tion from contrary into contrary, that is a transmutation from a state of Unrighteousness to a state of Righteousness?

But there is added in the definition, by the remission of Sin, and what does this help their cause? For if there is no other Iustification, but that which consists of Remission of Sins, why then do they of Trent deny Iustification to confist of Remission of Sins only. More∣over whereas in the Remission of Sins always a suspicion of hidden Sin lyes hid, which needs the Patronage of a Pardon, where now will that state and term of Inherent Righteousness consist, which cannot otherways defend it self

before the Iudge without his Mercy and Re∣mission.

But why should I contend with any more words about this matter, when the Opinion of Hierom is contrary thereunto, who speaking particularly of these degrees of Righteousness, utterly beats down and overturns all this, both Station and term, settled by Thomas. For where∣as Thomas disputing about the motion of Iusti∣fication proceeds from one term to another term in which the motion ceases, and the trans∣mutation receives an end and station; on the contrary, Hierom running through all degrees, teaches that we never * 1.81 fix in a station, and are always in a race in this Life, and that that is always imperfect here, which we Men thought to be perfect. And he confirms it by the example of Paul: Who forgetting things past stretched himself always to things beyod him; by which he teaches that things which are behind should be neglected, and things to come should be desired, that what he thought perfect to day, whilest he always endeavours after better things, the morrow he finds it imperfect.

These things said Hierom. Therefore if Paul being in perpetual motion, could find no ftate of Righteousness in which he could rest: It follows by consequence from hence, that either there is no Iustification of a Christian in this Life, or that surely it is not defined by its right terms, by Thomas or the Thomists; whence a just connexion is framed on this manner.

Argument.

Ma. Where there is a perpetual Race, there is no station, nor term of motion.

Mi. There is a perpetual Race in this Life, towards obtaining Life.

Con. Therefore there is no station of at∣taining to Righteousness in this Life, and end of notion, which Thomas sets down.

By these things, I think it is sufficiently evi∣denced, what is the Iustification of a Wicked Man in the Scriptures, and in what thing it chiefly consists: not in a transmutation of in∣herent qualities, by a voluntary receiving of Grace, as they of Trent would have it; but in the judiciary absolution of the Iudge, where∣by he that is guilty is sent away free, and in∣demnity is given to him. Whence Iustificati∣on seems to be defined not amiss by some: That it is an action of God, whereby he ab∣solves the condemned Sinner from the Law, in his free mercy, for the sake of Christ, justifies him from his Sins, and glorifies him being justified. Though in the mean while it is not denied, that it is a matter of great concernment, how every Man leads his Life, and amends it. But yet it is one thing to speak of Righteousness, and another thing to speak of Iustification. And again, it is one thing to be exercised in the common use of Life,

and another thing to be exercised in judi∣catories.

There the amendment of Life hath praise: but in judicatories, no regard uses to be, of what you are to do, but of what you have done; not what new qualities better Grace hath brought. but by what remedy former Sins may be done away. And now I pray you, what then must be said and looked for in that most strict Iudgment of the most high God, where the scene and sink of the wholeLife comes to be brought forth from its lurking places to the light; where impurity of Life, Deceits, Injuries, Filthiness of Lusts, the Defilement of Conscience and Concupiscence, the Wicked∣ness of Words, Works, Counsels, and Thoughts, the Ambition of a pust up Mind, the stubborness of Hatred, Love, Envy, and the other Affections Rebelling against Reason, the Love of the World, Earthly Desires, the Contempt and Ignorance of God, The neg∣lect of Duty. Moreover the whole sink of things formerly done, will be all at once laid open; What will the miserable Sinner say here? What will he bring? To what will he fly? Will he fly to his secret Confessi∣ons, and Expiatory Penances and Satisfactions: that will not be sufficient.

These things may declare thee to be a Sinner, and a Penitent, but not at all Righte∣ous. What then, you will say, hath not God promised to the Penitent the pardon of their Sins? Be it so, but where then is the Triden∣tine. Iustification, which is denied to consist of

Remission only, whereas you bring nothing into Iudgement, but Confessions, Penances, and Deprecatory Tears? For what need is there of any Satisfaction or Repentance, when you have committed no Sin? But if otherways, Where then is your Righteousness, whereof you boast? To wit, say you, Remission of Sins being once received by Repentance, to∣gether with Remission it self, flows in Sancti∣fication, and the Renovation of the inner Man, and the other gifts of Grace by the Holy Spirit; whence Man of Unjust, becomes Iust, and of an Enemy, a Friend, &c.

What and dare you trusting * 1.82 in this Righteousness of yours en∣ter the lists with the Majesty of so great a Iudgment? And think you that your Vertues are such that they will overcome at this Iudgment Seat, when they are Iudged? Not by the Righte∣ousness, say you of my Vertues, but by those works, which the efficacious Grace of God works in me: Which Righteousness is not mine but God's: Not of my own Free will, but of Grace acting in me.

Now then wherein will this Righteousness of yours differ from that Pharisee in the Parable of the Gospel? Whose Life if you look into, you see it is honest enough and un∣blamable, if you look upon Grace, he seems no less to acknowledge it, and to attribute all his Vertues to it. Otherways, why did he with so much reverence, and so carefully give thanks to God, that he was not like o∣ther

Men, unless he had thought that what∣soever good Works he had, were received of his gift and bounty? * 1.83 For his Prayer doth sufficiently de∣clare that; wherein he seems not so much to Glory in his own good deeds, as in the grace of God, which he had received, to which he ascribes all these things which he had done. There∣fore if it be true that these Roman Catholicks define, That true Iustification consists in no o∣ther thing, but in Works of Righteousness, done by the grace of God: what then doth hinder but this Catholick Pharisee, according to their Catholick Opinion, should be sent away to his House justified? Which not being so, it remains therefore that another manner of Iustification should be sought for by us than in VVorks of Righteous∣ness * 1.84 which inheres, and is planted in us by the grace of God.

But here the Roman Legions fight with all vehemency for their Catholick Righteousness, as for their Camp: First by Natural Rea∣son, that it is contrary to Nature, for any Man to receive the Name or Essence of Righte∣ousness from the Righteousness of another. Moreover that it is much less rea∣sonable, * 1.85 for God who is the high∣est perfection of Righteousness, and the Eternal Verity, to will or be able to pronounce Men Iust that are impure and defiled with wick∣edness and Evil deeds, and who

are not truly righteous. That I may answer these men, two things offer themselves to be considered; one which belongs to * 1.86 the cause of Iustification, and ano∣ther, which belongs to the explica∣tion of the word. In both of which the Adversaries are greatly mistaken. First in this, that treating of the cause of Iustifica∣tion, they seem to place it in no other thing next and immediately, but in every man's own Righteousness, not which is imputed, being re∣ceived from another, but which every one hath within himself, trusting to this foundation: That because every thing receives its name and essence only from the form that is inherent; hence they gather, that none should be ac∣counted just but those only, whom their own life and not another's * 1.87 makes righteous. If they under∣stand it of Formal Righteousness only, and not Iudicial, it hath no absurdity, and may, without any inconvenience be granted to them. But what then? what is this so much to the purpose? for this is not the matter of debate, what we are, or are not, formally in our selves; but what the Sentence of the Iudge doth judicially de∣termine concerning us. We con∣tend * 1.88 not about Habitual Righte∣ousness, but Evangelical Iustifica∣tion. For it is one thing to dispute about Righteousness, and another to dispute about Iustification.

But these Logical Divines confound these

two with one another too unskilfully, defining Righteousness thus, as if it were nothing else but to make righteous: Or if there is any diffe∣rence, this is the manner of it, that. our Faith in Christ is by no means * 1.89 the cause of perfect Righteousness, but only the beginning of that which is to be perfected: And that we do not therefore stand as righteous in the sight of God, be∣cause our sins are forgiven us, and we are reconciled to God for Christ's sake. Though also they do not deny this, that in this very remission or reconciliation, where. by a wicked man is first justified before God through Faith and the Merit of Christ; some part of hu∣mane Iustification is contained, which also is necessarily requisite. But they say that it is not enough, that sins are forgiven, and that we are reconciled unto God (which is the first part of Iustification) unless another part also be added thereto, which compleats the former; which, of what sort it is, you may see here by their own words. When first, say they, man begins to detest sin, as offensive to God, and so of a wicked man is made just, and recon∣ciled, at one and the same time, and in the same instant God infuses his Grace, waiting no interval of time: which Grace, where it comes, there we having received inward Renovation by the Holy Spirit, receive Righteousness, and are made truly righteous before God: And this is

that other part of Iustification, whereof I spake, without which no Righteousness is tru∣ly perfected; because it is most certain, that God justifies no man, or pronounces no man just, but him whom by the gift of his Spirit through internal Renovation he makes righte∣ous, and cloaths, adorns, and endues with Righteousness, &c.

Answ. Why should I answer these men in many words? If they understand it of the Power of the Divine Bounty; I grant that there is nothing which the Infinite Power of the most high God cannot do: But it is not the matter of our Controversie, what the hea∣venly Grace can, but what it will do. Neither doth it follow as a rational consequence, be∣cause that the Almighty Grace of God can make us just, that therefore we are made just: Therefore either prove that there * 1.90 is any man endued with such a Righteousness, which doth not al∣ways stand in need of the Mer∣cy of God: Or confess that which is the truth with Augustin, that all assurance of our Iustification ac∣quiesces in the remission of sins on∣ly through the Mercy of God.

Against the Tridentines, who deny that we are Iustified by Mercy or Remission only.

BUT it pleased the Tridentine Senate to de∣termine otherways; for this is their Opi∣nion, That Iustification is not purchased by God's pardoning Grace only, but by the com∣mendation of Vertues: But let them again hear, what Augustin answers them to the con∣trary; who in opposition to the Tridentine Opi∣nions refers all to the Grace of God only, and to Imputation, writing these words: All the Commands of God, (saith he) are esteemed to be done, when that which is not done is for∣given. A very short sentence, if it be reckoned according to the number of words. But if we rightly consider their efficacy, who sees not that all the buildings of the Adversaries, whereby with so much ado they establish their inherency, are utterly overturned by this Answer of Augustin? Which that it may appear the more evidently; First, Let us gather the assertion of the Council, on which all their defence seems to lean, into the exact form of an Argument, according to the art and use of Disputants, which should rather have been done by them: And then let us see what should be answered by the Authority of Learned Interpreters.

The Argument of the Tridentine Council.

Argument.

Ma. Whosoever observe all the * 1.91 Commands of God, they have an Inherent Righteousness, and that which is their own.

Mi. Whosoever keep all the Commands of God, are esteemed for righteous before God.

Concl. Therefore they that have a Righte∣ousness, which is their own and inherent, are justified before God.

Answer.

The smoke of this Argument will easily vanish, by using the distinction of Augustin. Therefore we answer the Minor by the Authority of the Doctor: For * 1.92 there is a twofold manner of keep∣ing the Commands; one is, when whatsoever is commanded by God is done. And after this manner the Son of God only is righteous, of whom only it is said, In the Volume of thy Book it is written of me, I come, that I might do thy will, O God, &c. The other is, when that, which is not done, is forgiven. And after this second manner we are righteous, that is, we are accounted for righteous, not upon any

account of Merits, but only by the pardon of those things that have been done amiss: Where∣fore by retorting the Argument upon the Ad∣versaries, we may dispute after this manner.

The retorting of the Argument.

Ma. The observation of all the Commands of God, procures true Righteousness to men.

Mi. The keeping of all the Commands is performed, by remission and imputation, when that which is not done is pardoned.

Concl. Therefore by Remission and Imputa∣tion real Iustification is procured for us.

The Minor is upheld by the legitimate Testi∣mony of Augustin. lib. Retract. cap. 19. But the Tridentine Heroes do here answer: That is true indeed as it is under∣stood * 1.93 of the first Iustification, but not of the second. For by such an usual Scheme of Sophistical Speech they use to baffle the most evident Oracles of Scripture concerning our free Iustification by Christ. As when Paul reasons of Faith justifying freely without Works, they interpret it thus, that it is said of the first Iustification, which consists of Remission only and Reconciliation by Faith. But that there is another Iustification, besides this, which by inward Renovation is begotten of Inherent Righteousness, to which they at∣tribute the much more excellent part of true

Iustification. But here again Augustin helps, by confuting this idle Tale with sound speech; who writing of this same second unjust Iustifi∣cation of theirs, Our very Righteousness, saith he, though it be true, because of the end, or true good, to which it is referred; yet it is so great in this life, that it consists rather in the remission of sins, than in the perfection of Vertues. Yea the same Augustin elsewhere ad∣judges the Life of the Regenerate how laudable soever, to a Curse, if it is to be judged in a se∣paration from Mercy. What then? Augustin. curses all the Righteousness of Humane Life without the Mercy of God. And should not they of Trent be accursed, who are not afraid to curse those, that with Augustin affirm, that all the comfort of our Iustification relies upon the Mercy of God only, forgiving us our sins for Christ's sake?

Let us add hereunto the reckon∣ing * 1.94 of Oecumenius, lest we should not be too sufficiently guarded with Witnesses, who commenting on the words of Paul, Rom. chap. 3. Wherefore, says he, all, af∣ter they believed in Christ, are justified freely, bringing Faith only with them; and also in∣timating, what that is, wherein all the assu∣rance of our Salvation is placed, he introduces the remission of sins only, in these words, Being washed from our sins by Iesus Christ, &c. And again confirming this same, and asking how this Iustification is brought to pass; he makes answer himself, saying, By remission of sins,

which we have in Christ Iesus. And soon after demonstrating the same more evidently, viz. wherein Righteousness, or the Iustifying Grace of God chiefly * 1.95 consists: Herein says he, that men who are dead in sins, may be justified by the remission of sins. Behold a demonstration of Righteousness set before you, that not only God himself is righteous, but also justifies his People by the Faith of Iesus. By which there are two things which you may see to be very evident: First, That all power of justifying is placed in Faith only, according to this man's Opinion; where he says, bringing Faith only with them: and then, That against the Triden∣tines he teaches, that all this Iustification, re∣ceived by us from God consists in the remis∣sion of sins: For what is more evi∣dent than this speech? All Iustifi∣cation, * 1.96 which proceeds to us from God, consists either in the forgiving of iniqui∣ties, or in the covering of the same, or in their not being imputed, &c.

And these things we have said hitherto, are taken out of Oecumenius, to whom, if we must agree, what credit then should be given to those Catholick Tridentines, who deny that they are justified by the remission of sins only? which how contrary it is to all reason, I need not plead against them with many Arguments, because they ought to be convinced of falshood by nothing more than by their own Actions. For who looks into the Lives of those Popes,

Cardinals, Bishops, Monks, but he may easily perceive by those things which he daily sees, that there is nothing whereof they stand in greater need, or desire more ardently, than the gracious Clemency of God, in forgiving those sins which they have committed? This doth appear both many other ways, and also it is most evidently testified by their publick and daily wishes, suffrages and prayers. In their Temples, in their Liturgies, in the Solemnities of their Masses, in their Antiphonies, what other thing do they cry for, what do they re∣quest of God, but that they may obtain the pardon of their own sins, and the sins of their Parents and Benefactors? Otherways what is the meaning of those words daily repeated in the Prefaces of their Masses; Let the Almighty and Merciful Lord give unto us the indulgence, ab∣solution, and remission of all our sins, &C? What is the meaning of so many Advocates in Hea∣ven, Patrons and Favourites, to obtain Mercy from God? Moreover, to what purpose are those words, wherewith they daily confess to God, and blessed Mary, and all Saints. And again, when they, days and nights without mea∣sure and end, vehemently call upon the He-Saints and the She-Saints, and chiefly the blessed Mary, with such sort of cryes: By * 1.97 thy pious interposing, wash away our faults. O most holy Virgin, Mother of Grace, I am unworthy of Grace, and less than all thy Mercies, My sins 〈◊〉〈◊〉 anding in opposi∣tion, O most holy! I deserve not to be heard by 〈◊〉〈◊〉. O immaculate! hide not thy face from me so 〈◊〉〈◊〉

a sinner. O Star of the Sea! suffer me not to wander from the way, but by the guidance of thy Light deliver me from the darkness of sins. O Queen of Mercy! do not lose the renown of thy Antient Mercy in me a miserable sinner. Hail Saviouress: Redeem me, O Redeemeress! My sins burden me. The World wraps me up. I have sins. I know not Merits. O most bountiful! take away my sins; draw me from the World, &c.

I beseech you, good men, what is the mean∣ing of these Monsters of Religion? If those things be true, which your prayers declare, how is not your Doctrine false? with what Solder or Glue will these things so dis-joyned cleave to one another, that they who by an assiduous deploring of their sins, confess themselves to be sinners; the same men should seem to them∣selves to be formally just and perfect men in the sight of God by inward Renovation? that they should say they are less than the Mercies of the holy Virgin, and in the mean while the Mercy of God should be less than that it can justifie alone? That they know not Merits, and yet bring in no other thing but Merits to make Iustification perfect? What a contra∣diction is this of the Divines? Or who should suppose them worthy to be believed, who con∣tradict in their Temples, that which they dis∣pute for in their Schools? For they pray so, as if they were void of all Righteousness. But in Councils they so behave themselves, as if no Unrighteousness were inherent in them, and as if nothing were wanting to perfection of Righ∣teousness.

Now, these things being so, what remains to be said to these Men, but that with Hierom, we should say this: Let those Men either defend what they say, or forsake what they cannot defend. The Prophet cries, It is the Lord's Mercy that we are not consumed, and those Men hope, that they shall not be sa∣ved by Mercy only, but shall be Righteous be∣fore God, by the Righteous performance of Works.

Isaiah so great a Prophet, or rather Evan∣gelist, under the sense of his sins, confesses his lips are unclean. And the same * 1.98 elsewhere says, We have all gone astray, like Sheep. Daniel in his Prayer laments, We have sinned, we have done wickedly, we have behaved our selves unrighteously, and departed from thy Commandments, &c. And lest any Man should pretend that these things were signified by the Prophets, not in their own Name, who were Saints, but in the person of the People, the Prophet presently made con∣fession of himself, adding, Whilst I was yet praying, and confessing my sins, and the sins of my People, &c. Abraham and Sarah, though praised upon the ac∣count * 1.99 of their Faith, were rebuked in their laughter, and their very thought was rebuked as a point of unbelief, and their silent Motion of Heart was not hid from the knowledge of God though they were not Condemned of distrust, because they laughed. Moses, than whom none

was more familiar with God, after he had re∣ceived so great a power of grace, yet he of∣fended at the waters of strife, and did not obtain to enter with his Brother Aaron into the Land of promise. Peter the Apostle in whom so great * 1.100 gifts of grace received shined forth, yet he is almost drowned, and de∣served to hear, O thou of little Faith, wherefore didst thou doubt? If there was little Faith in him, I know not in whom it is great: Except in those succes∣sors of Peter, and the Fathers of Trent. Paul himself though he * 1.101 was taken up into the third Hea∣ven, yet writing to the Philippi∣ans, openly professes, that he had not yet at∣tained unto that which he sought for, but having forgot those things that were behind, he pressed forward with all his might, towards those things that were before. And does a∣ny in this life hope to attain unto that, which Paul with all his endeavours, was not able to attain unto?

But why should I prosecute this matter any further? The Moon shall be confounded (said the Prophet) and the Sun ashamed, when the Lord of Hosts shall reign before his Ancients gloriously: and in another place, the Heavens are not clean in his sight, and he charged his Augels with folly. The Moon is ashamed, and the Sun consounded, and the Heaven is covered with Sack-cloth. Wherefore then are not the Tridentines affraid to appear in the presence of

so great a Iudge, as if they were free from all guilt, whilst they have nothing to trust to, but their own Inherent Righteousness?

The frivolus Objection of the Adversaries, is more largely exa mined and confuted.

BUT what shall be said to those unruly Persons and Deceivers, who though they have undertaken a cause, that they can∣not * 1.102 defend, being convinced by so many Testimonies of Scripture and Examples. Yet such is their ob∣stinacy, they do not submit to the Truth, when they are overcome by its Evidence. What then have they to say for themselves? By one you may understand what they all are. 〈◊〉〈◊〉 Tiletanus, a Com∣mentator upon the Council of Trent, arguing against Chemnitius, thinks his cause is well enough defended by this curiously con∣trived Sophistry. Whereas the Holy Scrip∣tures reser all the concernments of Man's Iustification, to the Grace of Remission only, he interprets it thus by the Au∣thority of the Council: To wit, he ac∣knowledges it to be true in the first Iustifica∣tion, or in respect of the beginning of Iustifi∣cation: For they say, when a wicked Man is first Iustified by Faith no Works, or Merits of Works go before; but by the free grace of God for Faith, and the Merit of the Son

of God the Mediatour, he is received into favour, obtains a Pardon, and is made an Heir. Well said: But what then Sirs; do ye think that this is not sufficient to Establish a Man in everlasting Felicity? No indeed, if your Opi∣nion be true, unless there be added hereunto in the lives of those that are come to years, a perfect Obedience to the Law of Righteous∣ness, which they affirm to be easie, and possi∣ble to every Man. And because Human frail∣ty can by no means attain unto this: There∣fore there is need of the assisting grace of God, which being altogether infused at once, as Alphonsus affirms, doth so * 1.103 renew a Man in the Spirit of his Mind, and endues him with so great Charity, that there is nothing so hard in the Law of Commandments, but he can perform it with ready Obedience: Whence it comes to pass, that he is called Righteous, not only by Name, and by Imputation. But is in very deed, and as they speak, really Righteous, and Merits Eternal Life.

Ye have here briefly set before you, a Sum∣mary of Catholick Divinity, concerning the perfection of Righteousness, which, though there is no Man, but sees how absurd and un∣reasonable it is; yet that it may appear the more evidently, it will not be a miss to reduce all the debates of the Adversaries, into a short form of argument.

The Tridentine Argument.

Ma. Whosoever perform all the Commands of God, they are truly Righteous, not by Imputation, but by true Vertue, and Merit Eternal Life.

Mi. The Regenerate by renewing grace, ob∣tained through Faith, and the Merits of Christ, perform all the Commands of God.

Conolu. Therefore the Regenerate 〈◊〉〈◊〉 not only accounted, but also are really madeRigh∣teous by grace, and Merit Eternal Life.

In this one Syllogism, (if it be attentively considered,) as in a little Map, all the Poluti∣on and Deceit of the Popish Doctrine is com∣prehended; and it is no hard thing to an∣swer it.

And first, I would not unwillingly grant them that which they assume in the Major; for the Laws appointed by God, compre∣hending all Righteousness within the limits of their Circumference; if there were any Man whose life was exactly squared according to the strict Determinations of this Law, and defective in no Circumstance, I should esteem him to be worthy, not only of the Title of Righteous∣ness, but also of the Rewards that are due to a Righteous Man.

Let us proceed to the other parts of the Argument. The Minor follows next, But the Regenerate in Christ, whom Faith hath once

justified, having just now received Divine grace, they attain unto such a degree of Cha∣rity, that they are wanting in nothing that is requisite to the most perfect Obedience of the Law. But I would fain know where those Regenerate Men are, and who they are, for it is abundantly evident, that they who are the maintainers of this Doctrine, are no such Men themselves. Their lives are so well known, that there is no need of other Arguments to prove it. They brag of so many and great things 〈◊〉〈◊〉 Righteousness, Grace and Charity, whose Vertues, (whereof they so much boast) and manner of life, if they be compared with their profession, what is more disagreeing? What more differing from Righteousness? Whereby hath Peace and Grace less flourish∣ed, and Iniquity more abounded in manners?

In what times hath the love (if not of all, at least of most Men) waxed so cold? It is needless here to complain of the vulgar. This complaint chiefly concerns those that sit in the Chair of Hierarchy, and are employed in Ec∣clesiastical Functions, and I wish there were 〈◊〉〈◊〉 as just cause thereof, as we see in most of 〈◊〉〈◊〉. But perhaps they will defend themselves 〈◊〉〈◊〉 the example of the Pharisees: Of whom 〈◊〉〈◊〉 is said, that they sat in the Chair of Moses, 〈◊〉〈◊〉 taught that which was true, though they 〈◊〉〈◊〉 not act according to what they taught. And indeed, the Example whereunto they compare themselves, would please me well 〈◊〉〈◊〉 unless I judged them to be worse then 〈◊〉〈◊〉 Pharisees of those days: For though the

lives of those Men are Condemned, yet their manner of Doctrine was not so contrary to Divine Institutions; but the case is otherways with them: For not only their lives are far from that Righteousness which they teach, but their Doctrine also concerning this Righte∣ousness, and many other things is without a∣ny Foundation from Scripture.

But you may say, what then? Doth Christ the Bride-groom forsake his Bride? Or is his grace lessened, that he is unwilling or unable to help his Servants? What think you of Charity? Which being the fulfilling of the Law, according to the Testimony of the Apostle, will it do nothing in the Hearts of those, in whom it is shed abroad, towards the fulfilling of the Law of God? I hear your Objection, and thus I answer it: Christ nei∣ther doth, nor will forsake his Church. Yet notwithstanding, he is not so present with his Church at all times; but that he leaves some Frailties and Imperfections in her. And the Bride doth not so fully enjoy * 1.104 her Bridegroom, but that she hath sometimes occasion to complain, as it is in the Song of Solomon. I sought him whom my Soul loveth, I sought him, but I found him not, the Watchmen of the City found me, &c.

But as touching Charity, and an habitual gift of grace, about which Thomas reasoned so largely, we also detract nothing from it, as we have said before. But this grace hath

its own degrees and measures, and * 1.105 bounds wherein it is contained. For Charity is not given to justifie a∣ny Man by Working, neither is so great a power of Divine grace, communicated to any Man in this life, as to fulfill all Christian Righteousness in every iota and Title. Though it be certain, that the bounty of God beautifies the Church with many and great Ornaments, yet he doth not cause her to arrive at so great perfection in this World, but she always hath need of the mercy of God, and the Remission of sins. In∣deed he preserves his Saints, and enriches and ennobles them, that they never perish, but not so, that they never sin. This fulness of grace, the Father hestowed on his own Son, by a singular prerogative of his Will, that all might receive of his fulness, for God gives not the Spirit to him measure; but he hath not dealt so with others, but he hath given to every Man according to the measure of the Rule, whereby he distributes to us, lest we should glory without measure, or stretch our selves too far above that * 1.106 grace, which is given to every Man according to the measure of the gift of Christ. Therefore let no Man arrogate unto himself, that which belongs not to him, but that which belongs to us is this: We know in part (as the Apostle speaks) and we prophesie in part, and now we see through a glass dark∣ly. But when that which is perfect is come,

that which is in part, shall be done away. There∣fore, perfection not being attainable, let us be content with that, whereof we are * 1.107 capable, and leave that fullness of perfection, which is void of all sin, to him, to whom only it is due. And let us not be seduced by a foolish perswasion, to con∣ceive a desire of seeming to be that which neither we can be, nor any of our Fore-fathers ever were. Let us look back to the times and manners of Men, let us view the lives of the Patriarchs, Captains, Kings, Prophets, and the greatest Heroes. Of whom no Man can say, that they were stran∣gers to the grace of God: And yet there is not one of them all, in whom Hierom finds not something blame-worthy, in writing to Ctesiphon, and doth not except so much as the Apostles themselves, and the Evangelists: Moreover, let us search into all the People of the Old Testament, and their Actions. Where∣as the Law was given them by Moses, do we suppose that they were utterly separated from Divine grace? Though the Messias was not yet come, yet the Faith of the Messias, the Calling and Election of God was not want∣ing to them; Amongst whom also there ap∣peared many evident instances of Divine grace, who also being adorned with all kind of Vertues, thought no less of themselves, than the Catholicks of our time: And yet, what says the word of God concerning * 1.108 them? Moses gave you the Law, and none of you all keep the Law.

But it may be objected, so great a power and abundance of Heavenly grace, had not yet shined forth in these days, as afterwards the Messias brought with him at his coming. I hear what you say, but what do you infer from this? Do such Men think, that by the help of this grace, they can do that, which the others could not do; that is, that by living Holily, they can attain unto all things that are requisite unto Righteousness, or perfect Obedience of the Law? But suppose it be so, as Christ then objected to the Pharisees: Did not Moses give you the Law, &c?

In like manner any Man may object to you Did not Paul a Servant of Iesus Christ, a pro∣claimer of the Gospel, a teacher of the Gen∣tiles, a chosen Vessel; did not he in writing to Timothy and Titus, prescribe a Law to you Bishops, Presbyters, Deacons, shewing in a Compendious Speech how ye ought to be∣have your selves in the Church of God, and what manner of Men it * 1.109 becomes those to be, who are over∣seers of the House of God.

And yet who among you so Administers his Office, that nothing is wanting to him, in the Catalogue of all these Vertues? In the management of which Office notwithstanding, if he do perform the chief things indiffer∣ently

well, he loses not the name of a good Bishop. Iust so it is in the fulfilling of the commands of God, and the performing works of Righteousness. For, as Hierom asserts, to have all things, and to * 1.110 lack nothing that belongs to his Ver∣tue, that did no Sin, neither was guile found in his Mouth.

Now if you can never, or but very rarely find in the person of one Bishop the perfor∣mance of a few Duties belonging to his Office, what should be said of those things, which being commanded by the Lord himself in the Gospel, belong alike unto all; as when he gives precepts of mutual Charity, of forgiving Brethren, of every Man's taking up his Cross, which if a Man refuse, Christ looks not upon him as a Disciple: Of Faith in God, which is not tainted with any wavering: Of Meek∣ness and Humbleness of Mind, resembling the simplicity of little Children: Of Chastity which doth not allow so much as an unclean glance of the Eye: Of bounty towards all Men: Of perfect Patience towards our very Enemies, and the most exact Purity, which is void of Covetousness, and whose treasure is laid up in Heaven, which is not 〈◊〉〈◊〉 with any ambition or vain Glory, and designs it self wholly and all that it hath for the glory of Christ only.

But why should I enlarge any more upon those things, which no Man can easily set forth by Words, and with much greater diffi∣culty can he frame his Life according to them.

So great is the severity of Divine Righte∣ousuess, which suffers no rash anger, nor the least reproach cast upon a Brother, nor so much as an idle word to go unpunished. Christ commands our Speech to be Yea, yea, and Nay, nay, telling us, * 1.111 That what is more than this cometh of Evil, upon which place let us hear the interpretation of Hierom: Who of us, saith he, can avoid being lyable to this fault: Seeing we must give account for idle words in the Day of Iudgment? If anger and reproachful speeches, and idle * 1.112 talking are lyable to the Iudgment, the Council, and Hel-fire; what punishment will be due to unclean lusts, and covetousness, which is the root of all Evil, &c. Hitherto are his words.

But wherefore is it, that we are commanded, to suffer him, that takes away our Coat, to have our Cloak also: And when any Man strikes us on the one Cheek, to turn to him the other, to give him that asketh, and not to withdraw from him that would borrow of you, to love our Enemies, to do good to them that hate us, and to pray for them that perse∣cute us, and despitefully use us. Perhaps such a one, as performs all these things, may be found in the Family of the Catholicks: Verily Hierom could not find so rare a bird, as he speaks, amongst all that he knew. Now if we that are Christians, are commanded by God to pray for them that persecute us:

What will become of those, that are so en∣raged with a Spirit of Persecution towards the Innocent Servants of Christ, and cause so great Slaughters, Tumults, Conflagrations, and Murders, such dreadful Tragedies, and mis∣chiefs every where amongst the People of the Lord? By whose implacable fury and outrage so much Christian Blood has hitherto been shed. And yet after all these abominable cruelties, How comes it that the ringleaders of them, and chiefest incendiaries, are not ashamed to talk in their Councils of the perfection of Righ∣teousness, and of Grace, and Charity, which is the fulfilling of the Law?

But let us return to the subject matter of our present discourse. * 1.113 Our Heavenly Lawgiver proceeds in instructing his Disciples to a perfect con∣tempt of this World, so that he commands us to cut off an Hand, an Eye, and a Foot, when it offends. Suppose it be spoken Figuratively, to signifie those things, which are nearest and dearest to us in this Life, do we think it an easie matter, (that I may speak in the Language of Hierom) suddainly * 1.114 to tear away a thing so beloved for some offences? And in another place the Lord gives this command: If thou wilt be perfect, go and sell all that * 1.115 thou possessest, and come and fol∣low me. Though this was said to one Man only, yet nevertheless, (as I suppose) this is given for a warning to all Christians alike,

to bridle their unruly affections, of whom every one should be in a readiness, to for∣sake all things, that upon any account hinder their progress in true Righteousness.

Hereby ye do see, O ye Fathers of Trent, what the Doctrine of Christian Righteous∣ness requires of you. Therefore weigh your selves in this balance, and frame your Life according to these Rules of Perfection, who make so much ado in pleading for inherent Righteousness, and the merit of Works, and are not willing to be justified by remission only. Therefore let the * 1.116 Pope cast away these vanities of high flown Pride, these Bulls, and vain Titles, and these Royal and more than Royal Dignites of St. Peter, which do not at all agree with the Spirit of Gos∣pel-Renovation. Let the Cardinals, if they be Church-men, cast off this Pomp and Magnifi∣cense, which they take possession of beyond the bounds of their calling. But if they be secular Men, let them behave themselves with greater moderation in secular Affairs.

If the Bishops, Arch-bishops, and their Col∣legues, the Abbots, and the Church∣governours * 1.117 adorned with their Miters, would be accounted the Successours of the Apostles, and not the Pharisees, let them leave off so to en∣large their Phylacteries, and diminish their Worldly Grandeur and Wealth, wherewith they are too much puffed up, and learn to con∣tain

themselves within the bounds * 1.118 of Apostolick moderation that, after the manner of the Apostles, they may grow truly rich in Christ. Christ doth not acknowledge them for Ser∣vants, that serve two Master. Therefore if the Monks and Religious Orders would be Christians, let them cease to be Franciscans, Dominicans, &c.

If they profess Christ to be their Lord, let them call themselves by his Name, whose pro∣fession they have taken upon them, and for∣sake those Idols, and irregular rules. Christ Iesus in the Gospel could not endure his Dis∣ciples, when they did but mutter with one ano∣ther about the degrees of Dignity. * 1.119 And what else hath this Holy Mo∣ther Church of Rome been striving for these many Years; in raising debates with other Churches, a∣bout Primacy, but that she might have the Superiority, and all others be subject to her Dominion. And what other thing are all the Cities, Nations, and People in league with her busied about: Or for what purpose is all this Slaughter and Persecution through the whole Christian World, at this day, but that they may by all means Establish and protect the Dignity of their Mother Church of Rome? But how these things agree with Charity, and the perfection of Evangelical Doctrine, let themselves judge.

But wherefore do I so much enlarge upon this matter? The reason is, to make it evi∣dently

appear, that, when the Tridentines have said all they can, yet the whole concernment of our Salvation and Iustification consists not in our Merits, and Mercinary VVorks, or In∣tegrity of Manners, and Holiness of Life, but in the gracious favour of God: VVhereby he not only renews the Inner-man, but delivers the whole Man, both outwardly and inwardly, from the bondage of Death, wherein he was wretchedly ensnared; frees him from the Curse, redeems him from the slavery of Satan, and a state of Damnation, forgiving all his Sins, and daily offences, whereby he most justly deserved Eternal Destruction.

Now these things appearing very evident, what remains, but that either the Tridentines should lead so Holy a Life, as being weighed in the balance of Righteousness, hath no need of the Pardon of Sins: Or if they cannot do that, let them lay down their Pharisaical Pride, and acknowledge with other Sinners, that all the blessedness, which comes by Iustifica∣tion, lies only in the mercy of a gracious God, who deals not with us according to our Sins, and though he may justly, yet he doth not im∣pute our Evil deeds to us. As the Apostle teaches us out of that Prophetical Psalm: VVhere the Psalmist ex∣plaining * 1.120 the true blessedness of Man, says, Blessed are they, whose Iniquities are forgiven, whose Sins are covered. Blessed is the Man. unto whom the Lord imputeth not Iniquity. Now if the forgiveness of our Ini∣quities is sufficient to blessedness, is it not also sufficient to Iustification?

But what else is our Iustification, but bles∣sedness? As Oecumenius bears witness: Blessed∣ness is the highest degree of good * 1.121 things. Which if it be true, what other thing will those Men require, to make Iustification perfect? To wit, a Supernatural infusion of Grace, as they call it, whereby being purged from all pollution of Sin, we are not only ac∣counted acceptable to God, but in * 1.122 reality are unspotted, and partakers of the Divine Nature: About which matter let us hear the ar∣guing of Lorichius. The force of whose ar∣gument consists in this.

Argument.

Ma. The Spirit of God dwells in the re∣generate.

Mi. The Spirit of God dwells not where there is any Sin.

Con. Therefore no Sin remains in the regenerate.

Answer.

No Man discovers the deceit of this ar∣gument better than St. Paul himself, who com∣plaining of himself, and deploring his misery, could not, according as he desired, totally root out the strength of Sin out of his Flesh,

though he was held in Captivity against his will, and yet no Man can say, that he was void of the Grace of God. But let us more accu∣rately examin the reason of the Argument: Which seems to draw its chief force from things privatively opposite; for Sin and Grace are privatively opposite. Which cannot con∣sist together in the same subject. Whence this Reason of the Argument follows.

Argument.

Ma. There is no Union of Sin with the Grace of God.

Mi. The Regenerate stand in the Grace of God.

Con. Therefore no Sin remains in the Re∣generate.

Answer.

Here there is need of a Two∣fold * 1.123 distinction; To wit, of Sin, and of the Sinner.

For as one Sin is reigning, 〈◊〉〈◊〉 another is not reigning: So there * 1.124 is more then one sort of Sinners. For though both the Godly and the Ungodly Sin: Yet not after one and the same manner: For that Man Sins one way, who rushes upon all manner of Wickedness against his Con∣science, and wittingly and willingly per∣severes in sin without Repentance; of whom it

is said, Iohn 3. He that worketh * 1.125 unrighteousness is not of God; And that man sins another way, who is rather over∣come by his infirmity, than yields willingly to the sinful inclinations of his flesh, though some∣times he slips into the evil, that he * 1.126 would not: And nevertheless with his mind obeys the Law of God, and endeavouring after Holiness, in the midst of his sins he strives and cries out against them. Therefore I answer with this distinction of the Majon; which I deny not to be true in those, who living according to the flesh, wallow in all filthiness without measure or shame: Of whom Paul said ex∣presly; * 1.127 If ye live after the flesh, ye shall die; but yet it must be acknowledged af∣ter the Example of the same Apostle, that the Holy Spirit of God dwelling in us, may consist with infirmities in the Regenerate. And oft∣times after this manner the Apostle joyns the Old Man and the New Man in the Regenerate; the Law of the Members, and the Law of the Mind; the Flesh striving against the Spirit, and the Spirit against the Flesh; as when speaking of himself, he testifies: Therefore I my self with my mind serve the Law of * 1.128 God, and with my flesh I serve the Law of sin.

As this disease of infirmity, being never idle in the Saints, doth often drive them into great and grievous sins, and brings them to such distress sometimes, that for a season they seem like unto the wicked, forsaken of God,

and void of all Faith and Consolation: But God in his infinite Goodness never leaves them so destitute of his Mercy, whom once he hath planted in his Son by Faith, but that he puts his hand under them, when they fall, that they are not broken to pieces; and again he stretches forth his hand unto them to reduce them from their sins. Though he is greatly offended and angry at their wickedness, yet in his wrath re∣membring Mercy, he doth not cast them off for ever. This appears evidently by the known Examples of David, Peter, Manasseh, Evah, Adam, Aaron, Miriam, Solomon, and others. And this is the difference * 1.129 between the godly and ungodly, that though both of them fall into grievous sins against their Consci∣ence, yet in this they are distin∣guished: the wicked run head-long on in their sins, and taking pleasure in them, not only for a while, but through their whole life give them∣selves up to the bondage of corruption, and take no care to return unto God by Repentance; but the case is contrariwise with the Godly and Regenerate; for though they may sin se∣curely for a time, and reigning sin may have dominion over them for the present, yet ne∣vertheless by the Grace of God they are brought to the acknowledgment of their sins, and are recovered by Repentance.

Therefore I answer to the Major with this restriction: It were so, except Remission came

together with Conversion, without which Di∣vine Grace hath no place in sinners. Now, though Conversion may seem lost for a season by the falls of the Saints, yet notwithstanding the Regenerate are not cast out of the favour of God, in as much as they are not finally for∣saken. Otherways if any sin of infirmity should utterly make void all the Grace of God, how was the Grace of Christ sufficient for Paul, when he was buffeted by * 1.130 a Messenger of Satan? or how is his strength said to be made perfect in weak∣ness? Moreover, how else is that saying of the Apostle true, Where sin abounded, grace hath superabounded, if Divine Grace hath no union with any, but them that are arrived at perfection?

But here again there arises an * 1.131 Objection out of Iohn; Whosoever is born of God cannot sin, &c. And what is concluded from hence? Therefore he that is truly regenerate in Christ, is free from all pol∣lution of sin. The same fallacy returns again, from that which is said in a certain sense, to that which is said simply. * 1.132 If the signification of the word (sinning) be taken simply in this place, for any kind of sin, in this sense it is false, which they assume, by a wrong interpretation of Iohn. But if it be understood of those on∣ly, who wilfully give themselves up to work wickedness, or through obstinate malice allow

themselves in sinning, and resolutely persevere therein; I confess that which they cite out of the Apostle is true of such; to wit, that they are not of God, who sin after this manner, which yet cannot be truly said of the regene∣rate that are born of God. Therefore the diffe∣rence should be observed, not only of the things which are committed, but much more of those that commit them: For the same dis∣ease of corrupted Nature, and inclination to sin, abides in both, which nevertheless the Regenerate suppress by strugling against it, re∣sisting their vicious affections, as much as in them lies. Howbeit they are not so perfect and entire, but that sometimes they wilfully fall into gross sins; but they do not continue in them, but at length return to God by Re∣pentance: Therefore let us grant that, which neither can be denied, nor ought to be ex∣cused; that both the godly and ungodly, by reason of the common Law of Infirmity are liable to sin; but yet they differ very much in their purpose and continuance. Solomon knew this difference, and therefore spake of it, The righteous man, though he fall * 1.133 seven times, yet he rises up again; but the wicked fall into mischief.

Perhaps they of Trent themselves will not deny, that there is some natural infirmity com∣mon to the godly and ungodly, which makes it possible for them to sin, if they will; but they deny that the godly can will to sin, because by a voluntary receiving of Grace they are en∣dued

with so pure Charity and Innocency, that being polluted with no spot of unrighteousness, they are not only accounted clean and undefiled by imputation and the remission of sins, but are in reality righteous and unblameable by the true possession and exercise of Vertue. But where will they find those righteous men, that dare profess themselves free from all guilt of sin? As I may speak it of all the other Apostles, so here I would ask them particularly of Iohn, whom they quote, whether they think that he himself should be reckoned in the Catalogue of the righteous, who are not tainted with the least spot of sin? Let us * 1.134 then hear the Apostle confessing of himself: If we say that we have no sin, we de∣ceive our selves, and the Truth is not in us. Now then, if so great a Disciple of Christ, and one so dearly beloved of him, durst not plead a total and perfect freedom from sin, nor could do so without a Lye, dare those Tridentine Se∣ducers attribute that unto themselves? and do they suppose that the World can be so blinded by them, that it doth not easily take notice of, and detest their manifest Lyes, Deceits, and Impostures, and so great an impudence in Ly∣ing and Deceiving.

Pious Reader, what Testimonies of greater Authority dost thou look for? That which the Tridentines affirm the Apostle denies. If they say true, the Canonical Truth is a Lye: But if it be blasphemy to entertain such a thought, must not they of Trent be Lyars? What need is there

to prove it? I will express it in a word. The Testimony of Scripture, the Consent of Na∣ture, the Experience of all Ages, the Iudgment of the Learned, the Sayings of the Antient Fathers, the Examples of all the Saints, the general Opinion of all good men, the guilty Conscience of evil doers, the constant Prayers of the Church, her Complaints and Tears, the Rebellion of the Flesh, the wicked Imagina∣tions arising in the Heart, the Deceit of Er∣rours, the Groans of troubled Spirits, the Di∣sturbances incident to a Mortal Life, and Death it self common to all men: Moreover, the constant Confessions of the Papists, and their often repeated Absolutions; what is the mean∣ing of these so many and weighty Arguments? What is it that they declare, but that the Righ∣teousness attainable in this Life, is either none at all, or such as Augustin describes, that con∣sists more in the remission of sins, than in the perfection of Vertues? And lest any should flatter himself with * 1.135 hopes of perfection in this Life, let us hear what the same Augustin commenting upon Iohn infers: Let not sin reign in your mortal body: He says not, let it not be but let it not reign: For, as long as you live, of necessity sin must be in your Members: Yet let the do∣minion be taken from it; let not that be done which it commands, &c. And again writing to Macedonius; Who of us is with∣out sin? And presently again re∣peating * 1.136 the same: But who in this

Life is without some sin? But him we call good, whose goodness prevails; and him we call best, who sins least. Therefore those whom the Lord himself calls good by reason of the participation of Divine Grace, he calls the same also evil, because oftheir infirmities, until our whole man be thoroughly purged from all corruption by passing into that Life, in which we shall sin no more, &c. Thus said Augustin. Where then is that real infusion of Vertues, as they call it? where are these new Qualities, and that Inherent Righteousness, that hath no need of remission of sins? for what need is there of re∣mission there, where there is nothing to be forgiven? For what sin can remain there, where the perfect purification (as they speak) of Body and Soul from all pollution of sin, makes us holy, and partakers of the Divine Nature? Briefly, that I may com∣prehend * 1.137 the matter in a few words, lest this discourse should grow into too great a bulk, I suppose I have sufficiently, by what I have discoursed at large, cleared these things following: First, what is * 1.138 the nature of true Faith, which causeth Righteousness; what is its proper Object; from whence it receives power to justifie, which we have proved by the Scriptures to proceed wholly from its object, that is, the person of him only, in whom we believe. Now because Faith only embraces the person of Christ, there∣fore it is, that Faith only, upon the account

of its Object, and not for the sake of our Vertues, justifies the sinners and ungodly.

What sinners are justified by Christ.

BUT here there is another thing to be en∣quired into; to wit, who are these sinners to whom this Iustification belongs. In which the difference must of necessity be observed: For as it is not every Faith, or act of believing, that procures Iustification, but that only which eyes the Mediatour: So this very Faith doth not belong to all sinners promiscuously. Though all men are sinners by nature, and * 1.139 in many things we offend all; yet all are not sinners alike. They that have no sense of their sins, no trouble in their Conscience, nor shame for the Abominations they have committed, but run on headlong and without fear into all wickedness; * 1.140 though they prosess Christ, and Faith in him with their mouth; yet their heart is void of him; neither doth this empty profession yield them any benefit. Of which sort of men Christ Preaches in the Gospel, Not every one that saith to me, Lord, Lord, but he that doth the Will of my Father, &c. After the same man∣ner the whole Epistle of Iames treats of these, and such like men, whom he denies to be justi∣fied by this counterfeit and hypocritical Faith. But on the contrary, those that sincerely repent

and mourn for their sins, and abhorring their own Wickedness, return to Christ with all their Hearts, and receive him by Faith, these only are 〈◊〉〈◊〉, whom Faith alone Iusti∣fies without Works, according to that well known saying of Paul. And by this means it will not be difficult to reconcile both the A∣postles, Paul and Iames, to one another. For as Iames a Servant of Iesus Christ can∣not deny but Faith, when it is found * 1.141 in a Penitent and Humbled sinner, justifies him freely without Works, and before all good Works: So on the other side, neither doth Paul an Apostle of Iesus Christ, approve of that Faith, which works not by love, nor admits abominable wretches of pro∣fligate lives, to have any fellowship with Christ.

Which things being granted, what can the Papists say against this Assertion, concerning justifying Faith? Or what valuble Author can they produce in defence of their Erroneus Doctrine. Now if to justifie from sins, is nothing else but to absolve from sins, as we have de∣monstrated out of the Apostle: Is there any that can absolveus, but Christ only? Or how should he absolve, unless he be received? Or after what manner, by what Instrument, by what hands must he be received, but Faith only? And what absurdity is it then for us to profess that we are justified by Faith only?

An answer to those that say the 〈◊〉〈◊〉 of Faith is 〈◊〉〈◊〉 pretending that it opens a door to Irreligion, and Licentiousness.

BUT they pretend that this Do∣ctrine * 1.142 is pernicious, and con∣trary to a Pious Life, and good manners: For, (as they say) it en∣courages Men that are weak by nature, and prone to evil, to sin with the greater boldness. Canisius confirms this: Wheresoever, saith he, Iustification by Faith only is taught, it comes to pass, that usually in such places, Men sin without any fear or shame: And vain Men to encourage themselves in living profanely, flatter themselves with hopes to go unpunish∣ed, because they lay hold on Christ * 1.143 by Faith. And it is no wonder says Vega, for what should he be afraid of, yea, what should he not despise and make light of, who is once per∣swaded, that Faith only is sufficient for his Iustification: And that the Kingdom of Hea∣ven is not shut up from any sin or wickenness, if it were never so great?

Osorius adds his Vote to theirs: If Faith only is sufficient, and if every Action that * 1.144 we do, is unprofitable and defiled, it follows, that all who embrace this ima∣ginary Faith, do altogether neglect good

Works, &c. And elsewhere. Therefore you cannot by such Doctrine, exhort a Harlot to for∣sake her Lust, nor a Thief to refrain his covetous desire of other Mens Goods, nor a wicked Man to depart from his 〈◊〉〈◊〉 but that he should 〈◊〉〈◊〉 this naked and empty Faith only, which is void of all works of Charity; for by such instructi∣ons, he will conceive a strong perswasion, that by this Faith only, he is very dear to God. Than which, what can be more absurd? * 1.145 Though I grant this to be true, that nothing can be more absurd, than if we say that Harlots, High∣waymen, and Outragious Cut-throats, who breaking the bonds of natural Modesty, give themselves up willfully to all impurity, are ac∣ceptable to God by Faith only. I say, suppose we grant this to be true, what follows from hence? Then Faith only (as you say) doth not justifie. O ingenious arguing, worthy of the Roman Mitres. It is true, that such as your Description sets forth to us, are not Iustified by Faith. But what a Connexion is this? there are many, who by the Preaching of free Iustification, are encouraged to a greater Licentiousness in sin∣ning. Therefore, that which is taught concer∣ning justifying Faith, is false. As * 1.146 if the Truth or Falshood of things depended on the using or abusing of them. What hath ever been so right or good, but evil Men have made it the occasion of Destruction to themselves, or o∣thers, by the abuse thereof. If this Argument were reasonable, the Sun might cease to shine,

because there are some that abuse his light, to commit the vilest Enormities: And health∣ful Herbs may cease to be planted * 1.147 in Gardens, because the venimous Spider sucks the worst poyson out of them. The Physician also may cease to Administer Medicines, be∣cause there are some found, who after they have recovered their Health, do sometimes commit such things, that it had been better, if they had still lain sick in Bed. Yea, on the Lord's days there are not a few, that through idleness, commit many sins. What then, because they that know not how to use good things aright, take occasion to abuse the time of the Lord's Day to Gluttony and Drunkenness, and to o∣pen a door to Licentiousness, should we there∣fore reject the Lord's institution? No verily, Human things must give place to Divine, and the usual custom of Men of wicked Lives, must not be your rule to walk by, but that which God hath commanded to be done. Christ commands the Gospel to be Preach∣ed * 1.148 to every Creature: Will ye forbid it, though many abuse the Gospel? But what is this Gospel of Christ, that he commands to be Preached? He that believeth, and is Baptized, shall be saved. Do you hear that Salvation is simply promised to Believers; and that it consists of nothing else but Faith, and that Sacrament of Faith? Will you deny it? Whether then shall we be∣lieve Christ, or you? So it pleases him to open

unto sinners, the Treasures of his abundant grace. And will your envy shut up that from us, which he hath opened? do you neither en∣ter your self, nor suffer others to enter? Christ also speaks thus by the Prophet, ye have been sold for nought, and ye shall be redeemed without price: What is the sense of these words, (without price) but this, with∣out any Merits of Works at all, that is, your own Merits, but not * 1.149 the Merits of another. What then? If the procurement of another, hath brought you to death, may not also the procurement of another, restore you to life again? And in the same Prophet, the Holy Spirit proclaims how beautiful the feet of those are upon the Moun∣tains, that bring good tidings, that publish peace: And yet do you endeavour to stop the comfortable course of Gospel Preaching and in the room thereof, do you obtrude your old erro∣neous Doctrine of mournful Sorrow, and heart∣less doubting.

You will say, Why not? For it will be better for Men to be kept in fear, for who will be anxi∣ous about the Fruits of Repentance, * 1.150 or his progress in grace, if every Man be sure of his own Iustification, and of the favour of God? And there∣fore Masters and Fathers conceal their love towards their Sons and Servants, that by this uncertainty, they may be the more obliged to their Duty: And it must be believed, that God deals just so with his Creatures, &c. Thus said Hosius. Where then is that peace, and joy in the Holy Ghost, if

no Man must be assured of the favour of God? Where are those feet of them, that run up∣on the Mountains, and bring glad tidings of Peace, if it is not lawful to publish the Righ∣teousness of Peace? We are not against the Preaching of Faith, (say they) but we would not that Faith only should be Preach∣ed. That is the only thing that * 1.151 we require, for the cause that we mention'd, because when this form of Doctrine is taught, of necessity the conse∣quence thereof is the Ruin and Destruction of all (honest Discipline.)

That I may answer this Objecti∣on, though it hath been sufficient∣ly * 1.152 answered already, two things must be considered, one whereof belongs to the manner of Preach∣ing, and the other to the truth of the Doctrine. And first as touching Preaching, their Objection is very false: For though we teach that Faith only Iustifies, yet we neglect not to use strong mo∣tives to the practice of good Works, and sharp Admonitions, and not only Admoniti∣ons, but also severe threatnings, yea, and moreover Excommunications, if need be, to restrain wicked practices.

The frequent Sermons that are Preached in our Churches bear witness to this, in which according to our power, we exhort unto Works of Piety, and by the Authority of Scripture, thunder the Iudgments of God, against Har∣lots, Adulterers, Covetous Persons, Highway∣men,

Sorcerers, that they may know there will be no place for such in the Kingdom of God and Christ, except they amend their lives. Who was more zealous than Paul, in exalting the Righteousness of Faith? And who was more Holy in Life than he, or more fervent against the sins of those that walked not af∣ter the Spirit, but after the flesh? The Books of our Divines do evidence the same, in which they discourse no less of Repentance, and good Works, than of Faith, joyning always the one with the other. Therefore as touch∣ing the manner of Teaching, you will find, that it is not Faith only, which is Treated of in the Churches and Books of Men of our perswasion. But if the matter of debate be∣tween us, be about the cause of Salvation and Iustification, there is nothing more agreeable to sound Doctrine, than that an ungodly sin∣ner is Iustified before God by Faith only with∣out Works.

But you may object; this Doctrine * 1.153 hardens the People in their sinful courses. If you understand it of all, it is false: If of evil doers, that run on in sin against their Conscience, and take no care to restrain their Lusts: As for such, who ever said or taught, that they are Iustified by Faith only? And yet never∣theless the Truth of this Assertion remains invincible, whereby we affirm that a wicked Man is Iustified by Faith only, without Works, if the Scope and meaning thereof be well understood. Which will be easie, if by ad∣ding

that, which supplies the room of a pre∣dicate, the proposition be made entire. As when Faith only is said to Iustifie, add unto the Subject of this Enunciation, its own pro∣per predicate, or I may rather say, add the proper Subject of Iustification, and understand aright, who they are, whom Faith only Iusti∣fies without Works, according to the saying of Paul: For herein chiefly lies the (difficulty) of this Controversie, * 1.154 Neither is there any thing wherein the Adversaries are more grosly mistaken: And herein they follow the Foot-steps of those, concerning whom Cyprian justly complains, saying, They look at that, which is said in the first place, but regard not, what follows after. They catch at that which we assert of Faith only Exclusively, and think there is in∣jury done to good Works, if Faith on∣ly is sufficient to Salvation: But they take no notice what manner of Persons they are, to whom this Iustification by Faith belongs. It is the Advice of those School Divines, to consider the reasons of things proposed, ac∣cording to their Subject matter, and why then do they not observe their own Rule in this Evangelical Assertion? Christ affirms it, Paul confirms it, yea, the common practice of life, natural Reason, and Experience, and the Conscience of all good Men proclaim that Ruine comes only from our Works, and Salvation only from Christ. And because we receive this only Mediatour Christ by Faith

only, hence it is that we assert it is Faith that justifies believing sinners before God. But let us see what manner of Sinners they are, whom Faith Iustifies: Is it the Rebellious, and Impenitent? No verily. Then it must be such sinners, as are Converted, and Humbled, and have the fear of God before their Eyes. But there is no fear, that such will continue to wallow in their former filthiness, but on the contrary, they are hereby so much the more stirred up to amend their lives. All Ages have abounded with Examples of those, to whom the Doctrine of free Iustification by Faith in Christ, as it conduced much to their necessary consolation, so it was no hinderance to their leading an holy life. If Charity (ac∣cording as the Adversaries themselves do te∣stifie) is the perfection of the Law, which is the Rule of Life; I would ask such men, whether he to whom more, or he to whom fewer sins are forgiven, hath the strongest ob∣ligation to love either God or his Neigh∣bour? which of these two mentioned in the Gospel, loved Christ with the greater ardency of affection, Simon the Pharisee, or * 1.155 Mary, that brought with her no good works at all, but a great mul∣titude of sins? And why was her Love to the Lord more vehement? but be∣cause she had more sins forgiven her? But let us proceed; Wherefore were so many and so great offences forgiven her, but for her Faith, which guided her Love? for she did not there∣fore believe in Christ, because she loved him, but because she knew him to be the Son of

God, her Faith being thereby incited to act the more vigorously, she loved much. For, Love proceeds from Faith, and not Faith from Love. Because we be∣lieve * 1.156 therefore we Love, but we do not believe, because we Love-Whence the Lord, regarding more her Faith then her Love, said unto her, thy Faith (not thy Love) hath saved thee.

How Love and Repentance are concerned in Iustification.

BUT You may say, Is Faith alone here? Is it not joyned together with Love and Repentance? I grant indeed, that they are all three together in the person of the Believer. But in the Case of Iustification Faith only is re∣garded: And the other do follow as Fruits and Effects thereof. For as that Woman, unless she had believed in the Mediatour, made known unto her by Faith, she had nevor loved him: So she had never come unto him, as her Physician, unless the Disease of her Troubled Conscience had driven * 1.157 her. Wherefore if we reason aright about Causes, these things follow 〈◊〉〈◊〉, as Effects and Fruits thereof, but they are no causes of obtaining Salvation.

We have spoken of Mary Magdalene, let us now behold the Pharisee, and compare the one

with the other. If the Woman that was a Sinner, by her love mericed (as they speak) Iustification, What shall we say of the Pharisee? Did not he also love the Lord? Would he have gone to him so Courteously, or invited him so lovingly? or received him into his House so kindly, or entertained him at Din∣ner so honourably, unless he had been mo∣ved with some Affection of Love? What shall I say of his Faith? Did he not be∣lieve; being instructed by the Holy Scrip∣tures, in God the Father Almighty, Maker of Heaven and Earth? Did he not re∣ceive Christ as a Prophet? Now he be∣lieving in the Father, and receiving the Son with Affectionate Love, What could be want∣ing to him, that was necessary to Iustification? If so be all our Iustification is perfected by Charity? And yet, I suppose, no Man will say, that this Pharisee was justified by Christ, that is, set free from all Condemnation by this love of his. Why? Because Faith in Christ as a Saviour was wanting. But suppose he had Faith, and he trusting to his own Righteousness, and being puffed up with Pride upon that ac∣count, had begged no help, and imagined he needed no Pardon, would this Faith have availed him to Iustification? I do no not be∣lieve it: But you may say, That is true indeed, and therefore this proves, that Faith only doth not justifie.

I answer, and also request the Adversaries, that, laying aside the desire of vain jangling,

they would examine the matter according to Scripture and right Reason.

Though the manifest Testimony of the Apo∣stle Paul, and the Examples of the Saints make it an undoubted Truth, that only Faith in Christ the Son of God, hath the power of justifying without Works. Yet it cannot open this power upon all; but only those in whom a fitness is found for receiving the displayings of Divine Grace.

Of the Repentance of those that are Iusti∣fied by Faith.

BUT None are found more fit, than those, that seem to themselves most unworthy, and none less fit, than those, that are most highly conceited of their own worthiness. Seeing we are all Sinners by Nature, nothing can be more reasonable, than that we should acknowledge the filthiness of our own abomi∣nations, and cast our selves down at the Feet of Almighty God.

And there is nothing that God more requires, than this: Whose Nature, or rather Mercy is such, that he delights not in any thing more, than in a humble Heart and a broken Spirit, as the Psalmist de∣clares: * 1.158 He saveth such as are of a contrite Spirit. And in the Prophet Isaiah, God testifies of himself, that he is the high and lofty one that inha∣biteth

Eternity, and dwells in the high and Holy place, and also with him that is humble and of a contrite Spirit, to comfort the humble Spi∣rit, and to revive the Heart of the contrite ones. And for that cause he calls aloud in the Gospel, and offers his kind invitations chiefly to such as labour, and are heavy laden, that they may come unto him, and be eased.

What is coming to Christ, but believing? What is it to be eased or refreshed, but to be justified? Though indeed he calls all, and despises none, that come * 1.159 to him: Yet so it comes to pass for the most part, that none come to Christ as they ought, unless they be pressed and burdened under the sense of their Sin and Misery. And again, that Heavenly Physi∣cian is seldom sent unto any others, but such: As the Prophet bears witness, who making a particular description of those, to whom Christ was to be sent, he sets before us the meek, the broken in Heart, the Captives, the Prisoners, the Mourners in Sion, them that are walking in Darkness, and sitting in the shadow of Death, &c. And the Psalmist speaks much to the * 1.160 same purpose, Ps. 107. describing the Mercy of God on this manner. He filleth the hungry Soul with goodness, and such as sit in darkness, and in the shadow of Death, being bound in Affliction and Iron. Though he being sent by the Father, is given

to all, yet he is not entertained by all with the like Affection.

The Lord himself shews the cause thereof: For, what need have the whole of the Phy∣sician? Therefore as a skilful Physician, doth not Administer his Medicines, but when sick∣ness requires it, so Faith cleanses none, but those, whom Repentance also a∣mends, * 1.161 neither doth the Gospel heal any, but those whom first the Law hath slain, and Conscience hath wounded. And as that is most true, which we Preach by the Authority of Paul the Apostle, that Men are justified by Faith only without Works, so on the other side it is false, which the adver∣saries assert, that by this Doctrine of Faith it comes to pass, that all care of good Works is cast off, and the reins are let loose to all manner of wickedness: Howbeit if they speak of such impenitent persons as go on resolutely in their Sins, we acknowledge, that such as they, are not justified by Faith, and yet we assert that this is no way preju∣dicial to the cause that we plead. But if they speak of such, as join Repentance with Evangelical Faith, and therefore stand in need of consolation, if they deny that those are justi∣fied by the Faith of Christ only; they dis∣cover themselves to be utter Enemies of the Gospel, and adversaries to Christ. And again if they assert that such penitent believers be∣come

worse by this Doctrine, they do therein err exceedingly, and lye abominably.

Wherefore that the Mouth of Malice and Slander may be stopped; I admonish these professours of Divinity, who condem 〈◊〉〈◊〉 this Doctrine of Paul as Heretical, that they would take our proposition, not by halves, but whole, and join the legitimate predicate of the pro∣position with the subject, that when * 1.162 Faith is said to justifie, they should reckon that is not enough, unless they understand aright, whom this Faith justifies. To wit, none of those that continue stubborn and impenitent in their wicked courses, but only such as acknowledge their Sins with grief of Heart, and being weary of their for∣mer abominations fly to Christ by Faith for resuge.

But here they take another occasion to cavil 〈◊〉〈◊〉 For if Faith justifies none, but them, that repent, then (as they say) Faith only doth not justifie; but together with Faith a Godly Sor∣row, and Mourning for Sin Iustifie also.

I Answer, It is true indeed, that Faith is joyned with Repentance, in him that is justi∣fied from his Sins. And yet Repentance is no cause of Iustification: As those, that are afficted with a painful Disease, Their pain makes them desirous of a cure, but yet there is no healing vertue in this desire. So Faith and Conversion are joyntly united in the person, that is justified.

But as touching the cause of Iustifying, Repen∣tance

indeed prepares a Soul for the reception of Iustification, but the cause of justifying lyes al∣together in Faith and not at all in Repen∣tance. For the just Iudge doth not absolve him, who hath violated his Iustice, because he is grieved upon that account, but because he believes in Christ, who hath satisfied Iustice, and for whose sake Pardon is promised to such as Repent; for in him are all the springs of our Iustification.

But lest this Discourse should grow too Ample, for if every thing were treated of particularly, it might be enlarged beyond all bounds: Let us come close to the Adversary, (and Fight Hand to Hand) that in a Summary Representation it may the more easily appear to the Reader, with what Arguments they defend themselves, what Arguments they defend themselves, what Scriptures they quote, what force and what fallacy is in their Arguments.

Notes

• * 1.1

  Faith with∣out Works, imputed for Righteous∣ness.
• * 1.2

  Wherefore Worksare se∣parated from Iustification.
• * 1.3

  Tho. Aquin. 〈◊〉〈◊〉. 109.
• * 1.4

  Ro. 7. Ro. 8. Wisd. 9.
• * 1.5

  Deut. 27. Galat. 3.
• * 1.6

  The mani∣fold signifi∣cation of Faith.
• * 1.7

  Errour and disturbauce among Di∣vines pro∣ceeds chief∣ly from the wrong defi∣ning and mis∣understand∣ing of Faith.
• * 1.8

  Osorius. Hosius.
• * 1.9

  Luther is falssy tradu∣ced. Osor. li. 2. pa. 32.
• * 1.10

  There is al∣ways joined with Faith a confidence of good hope.
• * 1.11

  Confidence and hope ac∣companies justifying Faith, but doth not it self justifie. It is requisite to see, not how great Faith and Hope is, but how true.
• * 1.12

  The differ∣ence be∣tween con∣fidence ho∣ping, and Faith justi∣fying. Confidence, or Hope looks pro∣perly at the promise, Faith looks at the Person of the Redeemer.
• * 1.13

  Not every Faith Iuifies.
• * 1.14

  〈◊〉〈◊〉. 3. Sentent. dis∣tinct. 23. I believe a God, I believe God, I believe in God.
• * 1.15

  Hebr. 11.
• * 1.16

  Andreas Vega Hisp. De Iust. q. 1. Nine Signi∣fications of Faith in Vega.
• * 1.17

  It is no won∣der if Faith as it is de∣fined by the Papists does not Iustifie.
• * 1.18

  The defini∣tion of Faith in Osor. lib. 2. Numb. 46.
• * 1.19

  〈◊〉〈◊〉. lib. 3. Dist. 23.
• * 1.20

  What Faith is according to Osorius and the Papists.
• * 1.21

  Osor. lib. 1. pag. 7.
• * 1.22

  Not every Faith appre∣hending true things justi∣fies.
• * 1.23

  What man∣ner of Faith is this which is 〈◊〉〈◊〉. Hebr. 11.
• * 1.24

  Faith looks upon the promise, but yet not upon this only, but rather ano∣ther object, whence it re∣ceives Iusti∣fication.
• * 1.25

  Osor. lib. 6. Nu. 150. Lib. 5. Num. 21.
• * 1.26

  A Question. How the pro∣mise is free if it is con∣fined by a condition. Answer.
• * 1.27

  The Media∣tour.
• * 1.28

  The Promise with a Con∣dition.
• * 1.29

  Lombard.
• * 1.30

  For what 〈◊〉〈◊〉 Christ was given to us of the Fa∣ther accor∣ding to the Papists.
• * 1.31

  Trident. Concil. 〈◊〉〈◊〉. 6. c. 7.
• * 1.32

  Andrad. Or∣thod. explic. lib. 6. pag. 471.
• * 1.33

  The order of causes accor∣ding to the Papists in the manner of justifying.
• * 1.34

  The nextand last cause of Iustification, is the perfe∣ction of the Law.
• * 1.35

  The cause of procuring grace is the Merit of Christ, and the voluntary acceptance of free will.
• * 1.36

  Merit de con∣gruo.
• * 1.37

  A Refutation of the Popish Division as touching the order of causes. The conditi∣on of Iustifi∣cation, de∣pends not on the perfecti∣on of the Law, as the next and ul∣timate end.
• * 1.38

  Charity is in part as the Saints often teach.
• * 1.39

  Sentent. lib. 3. dist. 31. Charity does not go before Faith, but follows after it, neither doth it form Faith, but it is informed by Faith.
• * 1.40

  In what res∣pect the Me∣ritorious cause of Iu∣stification should be placed in Christ.
• * 1.41

  Merits of congruo and condigno Me∣rits of Super∣rogation that are undue ex opere oper ato.
• * 1.42

  Ephes. 2. Colos. 2.
• * 1.43

  Charity infu∣sed into the holy Patri∣archs and Prophets be∣fore the Death of Christ.
• * 1.44

  Christ only is the meritori∣ous cause of Iustification.
• * 1.45

  The promise of God unto Salvation re∣lies upon one condition only.
• * 1.46

  Faith consists of two parts, inward know∣ledge, and outward con∣fession.
• * 1.47

  The Object of 〈◊◊〉〈◊◊〉 to the 〈◊〉〈◊〉.
• * 1.48

  Bonifacius in Decretals.
• * 1.49

  The Object of Faith accord∣ing to the more sound Orthodox.
• * 1.50

  The defini∣tion of Falth according to the more re∣formed Di∣vines.
• * 1.51

  Faith often taken for trust in mer∣cy.
• * 1.52

  Whether on∣ly relyance on mercy properly ju∣stifies us be∣fore God.
• * 1.53

  Assurance of Salvation is necessatily joyned with Faith.
• * 1.54

  An Answer to the ob∣jection.
• * 1.55

  Mercy the first cause of our Iustifica∣tion on God's part.
• * 1.56

  On our part are consider∣ed relyance on the Mercy promised, and Faith in the Person of the Mediatour.
• * 1.57

  The Opinion of the Papists concerning the uncer∣tainty of our Salvation in Christ ex∣ploded. Hosius lib. 3. confut. p. 140.
• * 1.58

  An Answer against the Hosian uncer∣tainty.
• * 1.59

  Hosius lib. 1. confut. p. 15. Hosius ibid. Osor. de Iust. l. 2. p. 32.
• * 1.60

  The cause of Iustification in respect of God is Mer∣cy in respect of us, Faith in the Medi∣atour.
• * 1.61

  Faith only in the person of the Son of God justifies.
• * 1.62

  Ioh. 6. Ioh. 1. Ioh. 3. Ioh. 6. Ioh. 11. Ioh. 14. Ioh. 6. Rom. 4. Rom. 3. Ioh. 20. Act. 8. Act. 16. Philip. 3. Ephes 3. Galat. 3. Act. 26. Act. 10. Ioh. 8. Ioh. 6. Ioh. 15. Galat. 3.
• * 1.63

  The Object of Faith that justifies. The Object of Faith which certi∣fies.
• * 1.64

  The definiti∣on of faith whereby we are justified.
• * 1.65

  Perswasion of Mercy fol∣lows the faith of Christ in Order.
• * 1.66

  Wherein Iu∣stifying faith and assurance do differ.
• * 1.67

  The Subject of Faith. The Subject of Assurance.
• * 1.68

  A twofold Calumny of the Papists.
• * 1.69

  Hosius in con∣fut. lib. 1. pag. 14.
• * 1.70

  What it is to be Iustified in the Scrip∣tures.
• * 1.71

  Trident. Conc. cap. 7. Sess. 6.
• * 1.72

  By what ways and means Men are prepared for Iustifica∣tion.
• * 1.73

  Trident. Concil. Sess. 6. cap. 6.
• * 1.74

  Tiletanus in Apol. pag. 250. 241.
• * 1.75

  Free Will cooperating.
• * 1.76

  Wher ein Iu∣stification consists ac∣cording to the Tridentines. Tiletanus in Apol. pag. 237.
• * 1.77

  〈◊〉〈◊〉 12. q. 113. arti. 1. What the Iustification of the wick∣ed, is accor∣ding to Tho∣mas. A 〈◊〉〈◊〉 al motion in Iustification.
• * 1.78

  The Term to which.
• * 1.79

  The opinion of Thomas is examined.
• * 1.80

  Whether Iu∣stification consists in Remission only, or in change of qualities. 2 Cor. 5.
• * 1.81

  Hierom. cont. Pelag. Dial. 1. Phil. 10. 23.
• * 1.82

  Out of Al∣phonsus and the Triden∣tines.
• * 1.83

  The Phari∣saical Righ∣teousness of the Roman Catholicks.
• * 1.84

  Works not of the Law but of Grace.
• * 1.85

  No Man is Righteous 〈◊〉〈◊〉 by inhe∣rent Righte∣ousness ac∣cording to the Roman Divinity.
• * 1.86

  A twofold Errour of the Papists.
• * 1.87

  Formal Righ∣teousness. Iudicial Righteous∣ness.
• * 1.88

  To justifie ac∣cording to the Papises, is nothing else, but to make righteous.
• * 1.89

  Two parts of Iustification, of which the first consists in remission, the other in works of Faith. Alphonsus in 〈◊〉〈◊〉 Christ. Relig. p. 456. The other part of Tri∣dentine Iusti∣fication.
• * 1.90

  Aug. de per∣fect. Iust. For that is not sin, which is not imputed for sin; ibid. Whosoever says, that af∣ter the remis∣sion of sins received, any man hath lived, or doth live so righteously in the flesh, or that he hath no sin, contradicts the Apostle Iohn, who says, If we say we have no sin, &c. for he says not, we had, but we have.
• * 1.91

  For Inherent righteousness.
• * 1.92

  A twofold manner of keeping the Commands. Psal. 39.
• * 1.93

  August. lib. Retract. c. 19.
• * 1.94

  Oecumenius in cap. 3. ad Rom.
• * 1.95

  Oicumen. ibid.
• * 1.96

  Oicumen. ibid.
• * 1.97

  Out of the Roman Mis∣sal.
• * 1.98

  Isai. 5. 53. Dan. 9.
• * 1.99

  Abraham and Sarah. Genes. cap. 17.
• * 1.100

  Moses Aaron Psal. 143. peter. Mat. 15.
• * 1.101

  Paul. Philip. 3.
• * 1.102

  〈◊〉〈◊〉 Tiletan in defence of the Council of Trent. pt. 1.
• * 1.103

  Alphonsus in 〈◊〉〈◊〉.
• * 1.104

  Cant. 3. Grace, Cha∣rity.
• * 1.105

  Charity was given to re∣new us, not to justifie us.
• * 1.106

  2 Cor. 10. Ephes. 4. 1. Cor. 13.
• * 1.107

  The Church of God in this life, is never so per∣fect, but that she hath need of the Mercy of God.
• * 1.108

  Ioh. 7.
• * 1.109

  1 Tim. 3. A Bishop must be 〈◊〉〈◊〉 the Husband of one Wife, Vigilant, Sober, Modest, given to Hospitality; apt to teach; no Drunkard, not greedy of filthy Lucre, but Meek, not a 〈◊〉〈◊〉, not Covetous, one that ruleth well his own House: having his Children in subjection with all decency. Not a Novice, not puffed up, having a good testimony of them which are without.
• * 1.110

  Hierom. ad Ctesiphon. Dial. 1.
• * 1.111

  Hierom. ad Ctesiphon. Dial. 2.
• * 1.112

  Precepts of Evangelical Righteous∣ness.
• * 1.113

  Mark 9.
• * 1.114

  Hierom.
• * 1.115

  Mat. 19.
• * 1.116

  Popes. Cardinals.
• * 1.117

  Bishops, Go∣vernors or the Church.
• * 1.118

  The Orders and Rules of Monks.
• * 1.119

  The strise about Pri∣macy in Churches.
• * 1.120

  Psal. 31.
• * 1.121

  Blessedness the highest degree of all good things.
• * 1.122

  Lorichius cap. 8. Of the Remission of Sins.
• * 1.123

  A Twofold kind of Sin.
• * 1.124

  Reigning Sin.
• * 1.125

  1 Iohn 3.
• * 1.126

  Sin not reign∣ing.
• * 1.127

  Romans 8.
• * 1.128

  The Saints themselvessin sometimes.
• * 1.129

  They that sin finally. The Saints, though they fall some∣times into sin, they do not continue in sin.
• * 1.130

  2 Cor. 12.
• * 1.131

  1 Iohn 3.
• * 1.132

  A Fallacy from that which is said in a certain sense to that which is said simply.
• * 1.133

  Prov. 24. Prov. 24.
• * 1.134

  1 Iohn 1.
• * 1.135

  August. de Ci∣vitate Dei, l. 19. c. 17. August. in Ioan. Tract. 4.
• * 1.136

  Aug. Epist. 54. ad Macedon.
• * 1.137

  Andrad, lib. 6. Lorichius, c. 8.
• * 1.138

  A brief sum∣mary of the things trea∣ted of before.
• * 1.139

  Iames 3.
• * 1.140

  Faith only justifies sin∣ners, but whom.
• * 1.141

  Iames a Ser∣vant of Iesus Christ, and Paul an Apo∣stle of Iesus Christ recon∣ciled.
• * 1.142

  Hosius in confut. 〈◊〉〈◊〉. 140. Canis. in prae∣fatione in Andrad. 〈◊〉〈◊〉.
• * 1.143

  Andrad. Vega de justificat. in Epist.
• * 1.144

  Osor. de just. 〈◊〉〈◊〉. 7. Osor. ibid. 〈◊〉〈◊〉. 2.
• * 1.145

  An Answer to the Ob∣jections.
• * 1.146

  The conse∣quence is de∣nied.
• * 1.147

  The abuse of good things should be ta∣ken away, but the things themselves, should be continued.
• * 1.148

  Mark 16.
• * 1.149

  Esa. 52.
• * 1.150

  Hosius 〈◊〉〈◊〉 lib. 3. pag. 140. Against the assurance of Christian Salvation.
• * 1.151

  Objection. Faith only.
• * 1.152

  Answer. In Sermons frequent Ex∣hortations are used to Pious Works.
• * 1.153

  An Answer to this Ob∣jection.
• * 1.154

  Ambiguity. Faith only Iustifies, but not all kind of Sinners.
• * 1.155

  The Love of Mary Magda∣line.
• * 1.156

  Love rises from Faith, not Faith from Love.
• * 1.157

  Charity is no cause of Iustification.
• * 1.158

  Psal. 34. Isa. 57.
• * 1.159

  Andrad. Vega. De Iustif. pag. 833. Coming to christ is be∣lieving in him. Esa. 16. 9. Esa. 9.
• * 1.160

  Ps. 107.
• * 1.161

  Ioh. 1. If we con∣fess our Sins, he is faith∣ful to sorgive us, and the Blood of Iesus Christ cleanseth us from all Sin.
• * 1.162

  Faith only justifies the Uogodly, but not unless he be first humbled by Repentance.