A peaceable enquiry into the nature of the present controversie among our united brethren about justification. Part I by Stephen Lobb ...

CHAP. V.

The Notion the first Reformers had of Justi∣fying Faith, not Antinomian. Their De∣ctrine in Opposition to the Papist, Armi∣nian, and Socinian Described. That they did not hold Justification to be before Faith, Nor did they Exclude all Doubt∣ings from Faith; nor hold that we might live, as we list, and whilst so, Believe, and be Justified.

To Assert, [That Faith is a Certain, and Full Perswasion wrought in the Heart of Man, through the Holy Ghost, whereby he is Assured of the Mercy of God, Promised in Christ, that his Sins are Forgiven him] is not Antinomianism.

THE Antinomians, (I mean such as are re∣ally so) have had too much Honour given them by such as Grant, that their Notion about Faith is supported by the Suffrage of the First-Reformers: Whereas, on a Diligent search, 'twill Appear, that the Difference between them is very great; the Antinomians holding Actual Justification in the Sight of God to be before Faith, and the Others Deny it.

To Vindicate the First Reformers from this Unjust Charge, I will impartially propose what they held of it, and show, how they have op∣posed

the Papists, Arminians, and Socinians, and wherein they differ from the Antinomians.

The Account they give of Faith is the same with what I have laid down, they make it to be a Firm Perswasion, wrought in the Heart of Man, that his Sins are forgiven him.

Luther defines it thus.

Faith is a Firm, and Certain Knowledge,* 1.1 or Perswa∣sion, that God is propitious through Jesus Christ; and that through him, he hath thoughts of Peace, and not of Wrath con∣cerning us.

Melanchton, in the First Part of his Works, saith,

That Faith is, not only a Knowledge of the Scripture History,* 1.2 but a Perswasion of the Mercy of God Promised in and through his Son— That the Knowledge of the History would terrifie, and frighten us, unless we fix it in our Souls, That Christ is our Propitiator, who will lead us to the Father. To clear thus much, he assures us, he could Produce Authorities Innumera∣ble.

And, amongst many others insists on the Testimony of* 1.3 St. Bernard,

who affirms it to be necessary in the first Place to believe that the Remission of Sins is to be had only through the Mercy and Grace of God, and then to Believe, that the Pardon of Sin is Given to Thee; Melanchton also adds, That to Place Faith in a Fiducia, a Perswasion, or Confidence of the Mercy of God in Christ,

is, according to the sense of the Reformed Churches; That the first and chief Object of Faith is God Reconciled according to the Promise; or the Promise of Reconcilia∣tion. That Paul takes Faith to be that, by which we so Embrace the Promise, as to Believe,* 1.4 our Sins in Particular are for∣given, and that we are Reconciled.

Calvin in his Institutions makes Faith to be a Certain, and Firm Know∣ledge of the Mercy of God towards Vs,* 1.5 Founded on the Truth of the Free Promise in Christ, made known, and sealod to our Hearts by the Holy Spirit. And his Ca∣techism, Translated into English, and Joyned to the Form of Prayers, &c. used in the English Congregation at Geneva, in Queen Maries Reign, hath it thus:

Faith is a sure Perswasion, and a stedfast Knowledge of God's Tender Love towards Vs, according as he hath plainly uttered in his Gospel, that he will be both a Father, and a Sa∣viour unto Vs, through the Means of Je∣sus Christ.

Beza thus.* 1.6

That we may Distinguish the Children of Light from the Children of Dark∣ness, we must not make Faith to lye only in that Knowledge, which is Common to us, and the Devils; whereby we know all those Things to be True, which are contained in the Writings of the Prophets and Apostles: But moreover, in a Firm Assent of the Mind, whereby we do in a very Peculiar manner so Apply the Promise of Eternal Life, as if it

had been Actually fulfilled.

More fully, in his Annotations on Rom. 1.16.

Faith is that cer∣tain and full Assurance, by which he, that believes, is perswaded,* 1.7 not only, that the Word of God in General, and more especially, the Promises of Reconciliation through Christ are firm and sure; but that these Promises, in the Ministry of the Word, and Sacraments, offer'd unto him, do properly, and in a peculiar man∣ner belong unto him. Faith is that, by which the Promise of Eternal Life, Purchased by the Blood of Christ for every one that Believeth, is particularly embraced and applied to ones self.

Peter Martyr, tho' he Defines not Faith thus,* 1.8 yet holds,

That every saving Believer is Per∣swaded, he is by Adoption the Child of God, and chosen to Eternal Life.

In like manner, Zanchy, affirms,

That he is not a sound Be∣liever who is not with a strong Confidence perswaded, that God is a propitious,* 1.9 and merciful Father unto him.— Nor can he be esteemed to hope in God aright, who doth not Confidently believe he is an Heir of the Heavenly Kingdom.

But Paraeus, on the Romans saith,

That Faith is not only a General Assent to the Do∣ctrine of the Gospel; but a certain Knowledge, Assent, and Belief of the Gospel Promise con∣cerning the Blessings procured by Christ for every Believer; and therefore as belonging to me in Particular. Or, It is a Certain and

Firm Assent unto the Doctrine of Christ, with a full Perswasion of the free Pardon of our Sins,* 1.10 and Eternal Life through Jesus Christ.

Hemingius is of the same Mind. And, who ever will,* 1.11 may see, in Le Blank, many others, making Faith to lye in a Firm Perswasion, that our Sins are Forgiven.

Dr. Willet affirms it to have been held by Blessed Martyrs in Henry the Eighth,* 1.12 and Queen Mary's Reigns, and by the later Helvetian, Saxo∣ny, and Bohemian Confessions: And, sure I am, that it is very Express in our Book of Homilies, established by Act of Parliament.

This Notion of Justifying Faith, the Luthe∣ran, and Calvinian Reformers insisted very much upon, in their Opposition unto the Pa∣pists, who held Faith to be but an Historical Assent: And yet, it must be acknowledged that Cassander offers some Considerations of great weight to Prove,* 1.13 that the Generality of the most Learned in the Church of Rome agreed with the Reformed here∣in,* 1.14 blaming us for insinuating, as if they taught the People to doubt of the Grace of God, and of their Salvation, and then make it a Reason of the Sepa∣ration.

In the Enchiridion of Christian Religion, Published by the Provincial Council at Cologne, A. D. 1536. it is (saith Cassander) expresly granted, That to our Justification it's Required, not only to believe in general, that Sins are forgiven all, that Repent; but that

my sins in Particular through Christ by Faith are forgiven me. That this very Explication of Faith is in the Emperor's Book, drawn up at Ratisbone, and Approv'd; where 'tis thus. It is sound Doctrine to hold, that a Sinner is Justified by a lively Efficacious Faith. By a Lively Faith, we mean, a Mo∣tion of the Holy Ghost,* 1.15 where∣by they, who Repent of their past Life, are turn'd towards God, and do truly apprehend the Grace Promised in Christ; so as that they do Really perceive, they have Obtain'd the Pardon of their Sins, and Reconcilia∣tion through the Merit of Christ.

However, Alfonsus de Castro will have it, that not many of their Church were of this Opinion, that the Enchiridion of Christian Reli∣gion was not much to be regarded, because Her∣mannus, the Archbishop of Cologne, who called the Provincial Council, by which 'twas Pub∣lished, was an Heretick; But, Binius,* 1.16 in the Ti∣tle, prefixed to this Council, saith, 'twas after this that the Archbishop fell into Heresie: And yet nevertheless, it must be yielded, That 'twas greatly Controverted between Papist and Protestant, Whether Faith was a Fiducia, and lay in a firm Perswasion of our being Pardoned; Or, only a General Assent?

And as the Reformed Defended this Notion about Faith in Opposition to the Papists; so they did it also against the Arminian, and Socinian.

Bodecherus,* 1.17 in his Sociniano-Remonstrantismus, doth out of the Remonstrants Confession and Writings of Socinus show an Agreement be∣tween the Socinian, and Arminian, in their De∣nying this Fiducia, or Perswasion to be Saving Faith.

Johannes Peltius in his Harmony, out of Ar∣minius; Episcopius; Arnoldus; the Remonstrants Conference, at the Hague; their Confession, and Apology, &c. as also out of Ostorodius, and Soci∣nus puts it out of all Doubt, that the Arminians and Socinians concur in their oppugning Faiths being such a firm Perswasion: And out of the Belgick Confession, and Catechism, and the National Synod at Dort. He makes it manifest, that the Reformed held Faith to be a Perswasion that our Sins are Pardoned.

Polyander, Rivet, Walaeus, and Thysius in their Censure of the Remonstrants Confession, having shown the Parallel between the Arminians, and Socinians, are Positive,

that the very Hinge of the Controversie between them,* 1.18 and the Refor∣med Churches Turn on this Point. That Saving Faith is a Fiducia, or full Perswasion the Socinians themselves, (as these Great men Express it) do Con∣fess; But the Enquiry is, What is the Proper Object of this Fidu∣cia, or Perswasion? Whether it be the Special Mercy of God, through the Merit of Christ, which he, who Be∣lieves, doth by this Fiducia, Apply unto him∣self? or, what?

To this, these Authors of

the Censure, in Opposition unto the Papist, Ar∣minian, and Socinian, do give it as the sense of the Reformed, that the Remission of Sin, de prae∣senti, is the Proper Object of this Fiducia, or Perswasion, and that Justifying Faith lyeth in such a Perswasion, as that by which we Believe, our Sins in praesenti are Forgiven us.

Against this Doctrine Bellarmine, Socinus, and the Remonstrants raise several Objections, Ex∣posing the Notion, and all that Defended it to the utmost Reproach, and Contempt, as if here∣by the Pardon of Sin was made a Necessary An∣tecedent unto Justifying Faith, and none could have Faith but they, who had a Comfortable Assurance, and that whoever could but Confi∣dently Perswade himself his Sins were Par∣doned, how wickedly soever he lived, had Saving Faith, and was Justified. Besides, a∣mongst Protestants themselves, there have been of late years too many, who not searching dili∣gently enough into the Writings of the First Reformers, have too hastily condemn'd them, and given too much Countenance to the Un∣righteous Accusations of Papists, Arminians, and Socinians, and Encouraged the Antimonians to go on the more boldly in their Error, as if they had Luther, Calvin, and all their Followers to Abet it; whereas, on a fair and equal Tryal, these Charges will appear to be Groundless, and Unreasonable, which with much clearness may be evinced, if we consider, How the First Reformers held, That Iustification is not before Faith. That many Fears, and Doubt∣ings are consistent with it. And, That none, who continued to live under the Reigning

Power of their Lusts had; or, whilst so, could have Saving Faith.

These things, for the Readers greater Satis∣faction; I will, with all the Plainness I can, particularly Prove.

To the First, That Iustification is not be∣fore Faith.

1. Thus much necessarily flows from their Asserting Faith to be the Instrumental Cause of Justification. If Faith be a Cause, tho' but a less Principal One of Justification; Justification can't be before it. 'Twould be the Greatest Injustice Imaginable, to Insinuate, that the first Reformers, affirmed, That Justification was before Faith, and yet Faith any Cause of Justi∣fication. They could not be so grosly Ignorant as to think the Effect had an Existence before its Cause.

That they insisted on Faiths being the Instru∣mental Cause of Justification is so much the Burden of their Writings, that whoever con∣sults them, can't find room for the Least Doubt concerning it.* 1.19 Our Learned Wotton instances in Calvin, Ʋrsin, Hannius, Bastingius, Chemni∣tius, Bucanus, Willet, and Perkins, as Asserters of it, And he might have added Paraeus, Beza, Peter Martyr, Zanchy, and many others.

Quenstedius,* 1.20 a Lutheran, mentions Gerhardus, Battus, Dorscheus, Kester, the Theologi Giessenses, Hulsemannus, Calovius, and Dannhawerus, as Men of Great Learning, who made Faith to lye in a firm Perswasion of the Pardon of Sin, and yet Affirm'd it to be the Instrumental Cause of Justification. But,

2. This will appear with more Conviction on an Equal Proposal of what the Reformers themselves have Deliver'd in Explicating the Notion, they had of Justifying Faith, whose Disquisitions, for the Investigation of Truth, were very Close and Profound: They weighed the Difficulties on every hand, and their De∣terminations were after much Consideration, and with Great Judgment.

But this thing having been already done by the Learned Le Blank, I must beseech my Rea∣der to have Recourse unto him; And yet, for the help of such as have him not, I will out of him, and some other Judicious Writers on this Subject, give the sense of the Reformed.

The Learned Robert Baronius, in Le Blank, Explicates the Notion about Fiducia, thus:

First, The Object of this Perswasion is not (saith he) only the Pardon of Sin to be Impetrated, and had;* 1.21 but also as already obtain'd. Secondly, That this Perswasion respects these two Objects by two Distinct Acts: The one of which goeth before Justifica∣tion, as its Instrumental Cause: The other followeth it, as its Effect, and Consequent. Third∣ly, The Fiducial Act, which Precedes Justification, as its Cause, is a Perswasion of the Satisfaction of Christ for us in Particular, and of the Remis∣sion of Sins to be obtain'd by and for his Satisfaction.

Fourthly, This Fiducial Act, which followeth Justification, is a Perswasion of the Re∣mission of Sins already Impe∣trated, and of our Perseve∣rance in that state to the end of our Lives.

Maresius, saith, That there is a Threefold Act of Faith, distinctly to be Considered in our Justification. The first Dispositive, where∣by I believe, that Christ hath merited the Pardon of Sin for them, that are his, &c. The Second is formally Justificatory, whereby I, who am now Sorrowing for my Sin, and Purposing Amendment of Life do believe, that all my Sins are at this present Forgi∣ven: The Third Consolatory whereby I Be∣lieve, that all my Sins have been Pardoned, and that I shall never more be in a State of Condemnation. In the First sense, Faith is before Justification. In the Second, Simul∣taneous with it; In the Third, it followeth it. Paraeus expresseth himself to the same purpose. Before the Act of Justification, (that is to say, in order of Nature, not of time) Our Faith or Perswasion hath for its Object this Proposition, de futuro, [My Sins shall be Forgiven me on my believing.] In the very Act of Justification, it hath this Proposition de praesenti, [My Sins are For∣given me;] After my Justification, this de Praeterito. [My Sins have already been Par∣doned.]

The Authors of the Censure,* 1.22 do on this occasion declare,

That the Remonstrants Fight against their own Shadow, against a Chi∣maera of their own feigning, when they insinuate, as if we held, that our Sins were efficaciously blot∣ted out before we believe; and that then we are Justified when we Believe, that they are blotted out. From which absurd Opinion 'twould follow, that the Remission of Sin was neither the whole, nor a part of our Justification; but, that our Justification was somewhat after it. Which cannot be allowed, unless Justification be taken for the Sense of Justification in our selves; or for a Manifestation, or Declaration of it unto others. We do not therefore say, That, that Perswasion, by which we are Justi∣fied, is of the Remission of Sins already had; Or, that the Object of this Perswasion is the Pardon of Sin before obtained: But that Per∣swasion, by which we all believe our Sins to be in praesenti forgiven us, not properly in praeterito, or in futuro, altho' both belong to Justifying Faith, yet not to the formal Act of Justification, as we usually Express it. Where∣fore when the Mercy of God and the Pardon of Sin is offer'd to us in the Gospel through Christ, we are not only in the General Per∣swaded, that all, who believe, shall have their Sins forgiven them: But, he that savingly believes, doth firmly perswade himself, that the Promise of Pardon doth belong to him, and is received by that very Act of Faith, and ac∣cordingly

then his Sin is forgiven him; and that Blessedness spoken of in Rom. 6.7. made his—Thus the Remission of Sin, and a Per∣swasion of that Remission are in a Saving Be∣liever at the same time; But he, who is Per∣swaded, that if he believes, he shall be Justi∣fied, is not therefore as yet Justified, Unless he doth Actually and in praesenti believe, That that Righteousness is given him, which he Receives with the same Act of Faith. What he afterwards believes de praeterito doth not Justifie him, but supposes him to be already Justified. All these Acts are of one and the same Justifying Faith. The First Disposes for Justification: The Second Properly Justifieth: The Third Quiets Conscience according to that in Rom. 5.1, 2.

From what hath been here said, it's appa∣rent, that there is no force at all in this Soci∣nian, and Arminian Objection against us, for they oppose us, as if we assign'd to Justifying Faith one only single Act, whereas nothing can be more manifest than that we make them three Distinct Acts; whence, it's easie enough to Conceive, how Justifying Faith is a Perswa∣sion of the special Mercy of God to be, de futuro, obtain'd; and which in praesenti, by the very Act of Believing, is Perceiv'd.

This Fiducia, or Perswasion, as Described by the Remonstrants to be a firm Belief, that it's not possible for any to escape Eternal Death, and attain to Everlasting Life, any other way than by Jesus Christ, and as he hath Prescribed; is not a Justifying; it is but an Historical, or Dogmatick Faith. It only re∣spects

what is Future, not what is Past, or Pre∣sent; nor doth it beget in the Minds of Be∣lievers any thing certain of the Impetration of Salvation; but only of its Possibility, Manner,* 1.23 and Reason, &c. So far the Censure of the Re∣monstrants Confession.

By what I have here gather'd out of Le Blank, and some others, it's manifest, That tho' the Reformed took into the Description they gave of Justifying Faith, the Perswasion of the Pardon of Sin, yet Generally they Agreed in Denying Justification to be before it. The Methods they took for the clearing thus much, you see, were divers.

Zanchy,* 1.24 following the Excellent Martin Bu∣cer, held Faith, and Fiducia to be Inseparably conjoyn'd, but yet the one different from the other. Beza and Garisiolius took this Fiducia or Firm Perswasion to be an Inseparable Effect of Faith. And, they, who made it the the For∣mal Reason and the Justifying Act, considered the Objects of this Perswasion distinctly, as the Pardon was either Future, de praesenti, or de prae∣terito: As it was a Pardon that either should be; Or, as then actually had; Or, as what had been before: and so made the Perswasion of a Pardon to be had, Antecedaneous to Justifica∣tion; But as de praesenti obtained, Simultaneous with it; And the other after it, That tho' they Defined it by Perswasion of a Pardon already had; yet made it not the Justifying Act. The utmost Point, to which they went, was, That this Fiducia, or Particular Perswasion of For∣giveness de praesenti, was Simultaneous, and in the same Instant of Nature with Justification,

which is a Motion contrary unto, and destructive of the Antinomian Error, as hereby it's made impossible for an Elect Person to be actually justified in the sight of God one Instant of Na∣ture before he be by Faith United unto Christ, that every such person, so long as he is in a state of Unbelief and Unregeneracy, is unjusti∣fied is in a state of Condemnation, and under the Curse of the Law.

This particular is very clearly expressed by the Learned Dr. Ames, who saith,

That this Justifying Faith doth,* 1.25 of its own Nature, beget, and therefore hath conjoyn'd with it a special, and sure Perswasion of the Grace and Mercy of God in Christ; whence it is oft described by the Orthodox to be such a Per∣swasion, especially, when they oppugn that General Faith, to which the Papists ascribe every thing. Or, as Le Blank hath it. If any enquire,* 1.26 why they define Justifying Faith by an Act that doth not really justifie, but fol∣lows Justification, rather than by an Act, by which we are justi∣fied? It seems very evident, they were induced thereunto by these considerations; namely, That that last Act praesupposes the former, and doth more clearly explicate the entire nature of Faith, and contribute more to the comfort of Believers. In a word; this Assurance of the

pardon of sin was the more insisted on by the Reformers, because so much opposed by the Papists, with whom the Controversie then mostly was. So far Le Blank.

To give a more particular Account of the the Lesser Differences among the First Refor∣mers, as well as among our Modern Divines, and show how they variously explicated the Doctrine of Justification by Faith, being more to gratifie the Curiosity of some, than satisfie the Consciences of any, I will wave it, and go on to

The second; That many Fears and Doubts are consistent with Justifying Faith.

Tho' they made Justifying Faith to be a firm perswasion of the pardon of sin, yet they meant not such a perswasion as was so exclusive of all Doubts and Fears about our Salvation, that whoever in the least doubted, was destitute of Faith.

This Perswasion (saith Dr. Amés) as to the sense of it, doth not always accompany Faith: For, it may be, and often is, either through the weakness of Judgment, or by reason of many Temptations and Troubles of Spirit, that he, who savingly believes, and is by Faith justified in the sight of God, may, for a time, judging of himself by what he feels, conclude that he neither savingly believes, nor is re∣conciled to God.

Thus much the Dr. adds immediately after he had told us, that many who were Orthodox described Faith by a perswasion of the Grace and Mercy of God in Christ, whereby he seems to insinuate a distinction to be between the

Perswasion of Pardon, and the sense of that Per∣swasion; as if they who had not the sense of it might yet have the perswasion. And it must be granted, that there is somewhat of this na∣ture obvious to the Experience of those Di∣vines, who are most conversant with troubled Consciences. For, it is commonly observed by them, that godly persons, even when under the Horror of Despair, crying out, They shall be damned; if asked, whether they will part with what Interest they have in Christ, will answer, they'll not do it for a World; which intimates, as if they had a secret perswasion of pardon, tho' they wanted a sense of it; which the first Reformers explained by distinguishing between the Habit, and Act of Saving Faith.

True Justifying Faith (say they) may be taken in a two-fold sense:

• 1. For the Habit it self, or for that power which is by the Holy Ghost infused into the hearts of the Elect.
• Or 2. For the Act, which proceeds from that Qua∣lity, Habit or Power, by which we are said Actually to believe in Christ: Or that by which we do by an actual perswasion believe in him.

That Faith in Scripture is oft ta∣ken for an Act, no one doubts: That it is an Habit, Power or Quality, those Scrip∣tures evince, which say, The Just shall live by Faith: And, Without Faith it is impossible to please God. For the Just, when asleep, and by an actual Faith, think not on Christ, do yet then live by Faith, and please God. Faith is also in the Scriptures call'd, Science, Knowledge, a full Perswasion; all which reside in the heart, when we do not actually think

of God. As Scientia is by Philosophers put in∣to the praedicament of Quality. Thus a Child, in whom can be no Acts of Knowledge, Sense or Perswasion has yet the Spirit, the Power or Habit of Faith, as All the Learned do confess; particularly Martin Bucer.

Besides, they are very particular and distinct in their Endeavours to make it manifest that Faith, and Fears are consistent. For they suppose Faith to be oft conflicting with Doubts and Fears, which they, to continue the use of Zanchy's words, thus solve:

There is no absurdity in asserting Faith to be a firm Perswasion, and yet the Be∣liever disturb'd with afflictive doubts; for there being in ever•• Believer Flesh, as well as Spirit; when the Spirit prevails, there is a sense of goodness, sweetly refreshing the Soul; a looking to the Gospel-Promise, a relying on it, an apprehending Eternal Life as prepared for him, rejoycing in it. But when the Flesh conquers, there is a sight of sin and misery fil∣ling the Soul with the anguish of sorrow; a view of its obnoxiousness to death, at which he trembles, fearing lest he die eternally, which is occasioned by the weakness of our Faith, which never, whilst in this Life, arrives to that degree of Perfection,* 1.27 as to cure the Believer wholly of his Unbelief and Diffi∣dence.

It's true, the first Believers have not explicated Justifying Faith as distinct from As∣surance so clearly as our more Modern Divines have done; amongst whom the Westminster Assembly in their Confession, as Le Blanc hath well observ'd, have excelled. However, they did carefully endeavour to express their Senti∣ments

so, as to prevent the despair of such, who, tho' sound Believers, were afflicted with many fears and doubts about the pardon of their sins, and their interest in the Mercy of God. They insisted on a perswasion, a firm belief of the forgiveness of sins; but on such a perswasion as admitting of different degrees was in many so weak and feeble, as not to be always perceptible. A Notion, as they explicated it, easie enough to be understood. For in other Instances, what more common than to distinguish between Acts and Habits? That the Acts are seen, when the Habits from whence they flow lies undisco∣ver'd. Every one knows whether he believes this or the other Report; loves this, or the other person; as well as whether he seeth this, or the other Object. The Acts of the Under∣standing, and Rational Appetite, when exerted, are as perceivable in their way, as our Sensitive Acts. But then it should be minded, that these Acts are oft look'd upon in their Habits, and when actuated, are commonly blended with such other as are conversant about contra∣ry Objects, and their prevalence over these other so inconsiderable, that it's not at all times discernable, to which if we add, the considera∣tion of the World's Allurements, Satan's many subtle Temptations, &c. it cannot but be that true Believers fall into great perplexities about the forgiveness of their sins; which tho' great, destroy not their Faith, nor are they incon∣sistent with this firm perswasion. Strong fears, and many doubts may consist with a moral cer∣tainty of the same Truths. How many have a moral certainty of the Immortality of their

Souls, and yet grievously tormented with ama∣zing frights about it?

This very Point the Learned Mr. Baxter in discourse with me did thus illustrate: It is (saith he) as with a Man so firmly chain'd to the top of a high Spire, as to have the Greatest Cer∣tainty of his Fastness, yet looking down, could not but fear a Fall.

We may then easily perceive, that from the making Faith to lie in a perswasion of the pardon of sin, it cannot be justly inferred, that whoever doubts of God's Mercy in Christ, is destitute of Justifying Faith: for this perswasion may be in the Habit, where not in the Act, and is consistent enough with strong fears, and many doubts, as the first Reformers expresly affirm∣ed; which is enough to free them from the Re∣proach of driving by their Doctrine every sound Believer who hath any doubts about his being pardoned, into the Horrour of Despair.

Nor did they so describe Justifying Faith as to give unto any an occasion to expect Heaven, whilst they lived under the Reigning Power of their sins. On the contrary they held,

III. That none, who continue to live under the Reigning Power of their Lusts had, or whilst so, can have Saving Faith.

'Twas constantly asserted by them,

That to true Justifying Faith, whether strong, or weak, Life, and Perpetuity were too essential, and inseparable Properties; the first is necessary, that it may be a Living Faith, exciting in the Believer the Life of Christ, that is to say,

such a Life as stirred up in his heart such new, and heavenly motions, thoughts and desires, conform to God's Law, as drove out all earth∣ly Affections. Thus much, they said, was the Import of those Scriptures, which speak of purifying the heart, mortifying the flesh, quickning of the spirit, crucifying, and burying the Old Man, putting on the New. The Holy Ghost in the Sacred Scriptures doth so very much press this one thing, especially in the Epistles of James and John, that it must be acknowledged, that this is so Essential a Property of Faith, that it cannot be true Justifying Faith without it, as all of us unanimoustly hold.

These are the words of the Learned Zanchy,* 1.28 who in answer to an Objection against the Per∣severance of the Saints, carrying in it this very Calumny.

[That the Protestant Doctrine is such as makes Repentance of nouse, lets loose the Reins to all manner of Profaneness, ren∣dring men so very secure, as to embolden them to venture on sin contrary to the con∣victions of their Consciences] doth further declare That true Justifying Faith cannot be where sin doth reign; that sound Belie∣vers, altho' they sin not as the wicked do,* 1.29 yet the sins they fall into, are in their own na∣ture most worthy of Eternal Death. Displease God, and are punished by him: The Fervour of the Holy Spirit in them much abated; the flames of their Faith quenched; their minds troubled; let them therefore repent of their sins, return to the

Lord, as Children to their Father, not cut off from Christ, nor wholly forsaken of the Holy Spirit. Again; This is the nature of true Faith, to stir up in us true Repentance,* 1.30 and inflame our hearts with Love to God, and a Zeal to please him, and promote his Glory, to provoke us sincerely to love our Neigh∣bour, that as much as in us lieth we may live peaceably with all men; that it fill our Souls with a love to true Holiness, a hatred unto all sin, and that in all things we walk worthy of the Gospel of Christ.

But the sense of the Reformed may be more fully seen in our Book of Homilies, touching the Doctrine of Justification,* 1.31 highly approved of by the generality of the Reformed, where it's thus;

Now you shall hear the office and duty of a Christian-man unto God. Our office is not to pass the time of this present Life unfruit∣fully, and idly, after that we are Baptized, or Iustified, not caring how few good works we do, to the Glory of God, and Profit of our Neighbours: Much less is it our office, after that we be once made Christ's Members, to live contrary to the same, making of our selves Members of the Devil, walking after his Inticements, and after the Suggestions of the World, and the Flesh, whereby we know, that we do serve the World, and the Devil, and not God. For that Faith, which bringeth forth (without Repentance) either Evil Works, or no Good Works, is not a Right, 〈◊〉〈◊〉 and Lively Faith, but a Mean, Devilish, Counter∣feit and Feigned Faith, as St. Paul, and St. James call it.—For the Right, and True Chri∣stian

Faith is, not only to believe that Holy Scriptures are true, but also to have a Sure Trust, and Confidence in God's Merciful Promi∣ses, to be saved from Everlasting Damnation by Christ; whereof doth follow a loving heart to obey his Commandments. And this true Christian Faith neither any Devil hath nor yet any Man, which in the outward Profession of his Mouth, and the outward Receiving of the Sacraments, in coming to the Church, and in all other outward Appearances, seemeth to be a Christian-man, and yet in his Living and Deeds showeth the contrary. For, how can a Man have this True Faith, this Sure Trust and Confidence in God, that by the Merits of Christ his sins be forgiven, and be reconciled to the Favour of God, and to be partaker of the Kingdom of Hea∣ven by Christ, when he iveth ungodly, and denieth Christ in his Deeds? Surely, no such ungodly man can have this Faith, and Trust in God. For, as they know Christ to be the on∣ly Saviour of the World; so they know also that wicked men shall not enjoy the Kingdom of God. They know, that God Hateth Unrigh∣teousness, that he will destroy all those that speak untruly, that those that have done good works, (which cannot be done without a Lively Faith in Christ) shall come forth into the Resurrection of Life, and those that have done Evil, shall come unto the Resurrection of Judgment: Very well they know also, that to them, that be contentious, and to them, that will not be obedient unto the Truth, but will obey Unrighteousness, shall come Indignation, Wrath, and Affliction, &c.—

These great and merciful Benefits of God, (if they be well considered) do neither minister unto us Decasion to be Idle, and to live with∣out doing any good works; neither yet stir∣eth us by any means, to do evil things: But, contrary-ways, if we be not Desperate Persons, and our hearts Harder than Stones they move us to render our selves unto God, wholly, with all our Will, Heart, Might and Power, to serve him in all good Deeds, obeying his Com∣mandments during our Lives, to seek in all things his Honour and Glory; not our Sen∣sual Pleasures & Vain Glory, evermore dread∣ing willingly to offend such a Merciful God, & Loving Redeemer in Word, Thought, or Deed.

Thus much and more to the same purpose in the Book of Homilies, evincing how that the First Reformers were far from encouraging any to please themselves with hopes of Heaven, whilst they remained lovers of their Pleasures, more than lovers of God. For, as they oft de∣clared, that Justifying Faith was a lively work∣ing Faith; that Faith without Repentance▪ Love to God, and a Holy Life, was a Dead, a Devilish Faith: So altho they denied the meritorious∣ness of Good works, yet asserted their necessi∣ty; even such a necessity of their presence, of their following Faith, as made it certain, that no Salvation could be had without them. They who were offended with their being made necessary to Salvation, fearing lest such an As∣sertion should introduce the merit of good works, held good works necessary necessitate Pracepti, as also necessitate Medii, taking the means not for an Ethical, but Physical,

or Mathematical, middle between two extreams, as the Aequator is between the two Tropicks; and the Ecliptick Line in the Zodiak, affirming them (to use the words of Cromayer) to be necessary Ante, tho' not Ad salutem.

To give my Reader a clearer light into this matter, I will acquaint him with a Controver∣sie, that disturb'd the Churches Peace, soon after the Beginning of the Reformation.

George Major, who, as Melchior Adamus in his Life reports, being an Intimate of Luther, and Melancthon, and chosen with Martin Bucer, Brentius,* 1.32 and Erhardus Snepsius to concert mat∣ters Religious at Ratisbone with Petrus Mal∣venda, Eberbardus Billicus, Johannes Hofmeisre∣rus. and Johannes Cocklaus, was a zealous Pro∣moter of Holiness, asterting, that he, who was not studious of, good works, could not obtain Eter∣nal Life; and that the study of good works was & necessary to Salvation.

This Great Man, tho' extraordinary useful in carrying on the Reformation, having laid down these Assertions, could not escape the Hatred, the Malice and Rage of Good Men, but soon feelingly knew, what were the Fatal Effects of

Evil Surmisings, and Rash Censurings, for no meaner persons than Flacius Illyricus, Nicholaus Gallus, and Nicholaus Amsdorffius affirmed, that according to the Origenic, and Popish Synecdoche, Major meant nothing less than that Good Works with Faith do merit the pardon of sin, and are the cause of our Justification in the sight of God.

In opposition unto Major, Amsdorffius, who with Hieronymus Schuffius a Lawyer, and Justus Jonas a Divine, accompanied Luther to Wormes, held Good Works to be Noxious and Hurtful to our Salvation.

This Controversie in its first Appearances is great;* 1.33 and through a warm and peevish manage∣ment, in its Effects, was very pernicious; and yet, if, as in Charity we are bound, we do but believe George Majors Solemn Protestations, and Regard what the more moderate judged of Amsdorffius, we shall see enough to oblige us to think they meant the same thing, and that the Controversie was more owing unto the mistakes and misrepresentations made of one another than to any Real Differences amongst them.

George Major, to vindicate himself from the Charge brought against him,* 1.34 emits a Confes∣sion of his Faith, and at Publick Disputations declares, He never taught as Illyrious, &c. sug∣gested, nor ever held any such Doctrimes; but always believ'd, That the whole of our Justifica∣tion and Salvation must be ascribed to the Mercy

of God, and Merit of Jesus Christ our only Saviour; and that it is receiv'd only by Faith, attended with Good Works as indubitable Fruits thereof; further protesting, that seeing this Proposition [Good Works are necessary to Salvation] was offensive, he would never use it more.

On the other hand Kromayer mentions some excusing Amsdorffius, they being of Opinion,* 1.35 he held Good Works to be pernicious to Salvation only by Accident, as men place their Trust and Confidence in them. And adds, that Amsdorffe in a Book, written in the German Tongue against George Major, complains of his being unrighteously reproached by Ma∣jor.

George Major (saith he) so interprets me, as if I had taught, that Good Works are a hin∣derance to Salvation, and a shame to a Chri∣stian. God forgive him; I never believed, nor so much as thought that our Opinion should have been so falsly and untrully repre∣presented —Such ungodly words should not be mentioned or heard in a Christian Church.

Thus they both complain of Misrepresenta∣tion, which gave little or no Relief; for there being amongst 'em many Forming of Parties and Factions, what he, who best understands his own sense, avers, is not to be regarded. The Accuser, tho' under the Government of his Passions, and knows least of his Adversary, obtains the greatest Credit with the generality,

which occasioned Adamus to say,* 1.36 That such is the Credulity of most, such the power of Calum∣ny, that Major could never whol∣ly free himself from unjust suspi∣cions. So true is that saying, Calumniare audacter; semper ali∣quid haeret.

However, tho' there were different Opi∣nions amongst them managed with most vio∣lent Heats, they were rather about words, and lesser matters, than about what was substantial,* 1.37 as the Formula Concordiae in Kromayerus has it.

The first Schism, amongst certain Divines, was occasioned by some mens asserting Good Works to be necessary to Salvation, that it's impossible for any to be saved without them, and no one ever was: And others taught, that Good Works were hurtful. Another Schism arose amongst some about the words [Neces∣sary, and Free] one Party holding, that the word [Necessary] is not to be affirm'd of our New Obedience, for that is not to proceed from Necessity, or Constraint; but from a Free Spi∣rit: Others plead for the Retaining this word, because New Obedience is not left to our plea∣sure to render it as we list; for the Regene∣rate themselves are bound to New Obedience.

This being the true state of the several Con∣troversies about Good Works; which were held to be Necessary to Salvation by George Major, to be Free, by Andreas Musculus, and to be Hurtful, by Amsdorffius, The Formula proceeds to a Decision thus.

We reject and condemn these following Phrases, [Good Works are neces∣sary

to Salvation. No one was ever sav'd without them. It is impossible to be saved without Good Works]. We do also reject, and condem that most offensive Phrase, as pernicious to Chri∣stian Discipline [That Good Works hinder our Salvation.] We Believe, Teach•• and Confess,* 1.38 that all men, more especially they who are Rege∣nerated, and Renewed by the Holy Spirit, are bound to do Good Works. And, that in this case these words [Necessary, Ought. Obliged] are rightly used even with respect to them that are Renewed, and are agreeable to the Form of sound words. And yet nevertheless these words [Necessity, Neces∣sary] when spoken of the Regenerate, must not be understood as if they imported the same with Coaction, or Force; but only of that Obedience, which is Due, to which we are Bound, and Obliged; which true Believers, as Renewed, do perform, not by the Compul∣sion and Force of the Law, but spontaneously, with a Free Spirit, in as much as they are no longer under the Law, but Grace.

They condemn not the men as Embracers of Unsound Doctrine, but reject and condemn the usage of some unsafe and hurtful Phrases, all holding Good Works to be a Duty, to which we are obliged by the holy Commandment, not to be perform'd by Force, and Constraint, but freely; not to be trusted in for our Justification or Salvation; and yet springing out necessarily of a True and Lively Faith, are acceptable unto God.

From what hath been collected out of the Writings of the first Reformers, we may see that the Antinomians can find no place to shelter themselves under their shadow; for tho' they asserted that Justifying Faith lay in the perswa∣sion of the forgiveness of sin, yet they did, con∣sistently enough with this Notion, deny that Pardon was before Faith, or that Fears and Doubts, and Justifying Faith, could not stand together; or, that a man, whilst remaining un∣der the Reigning Power of his sins, could have Faith: They were positive, that the Justifying Act of Faith was in order of Nature (as most) antecedent, or, at least, simultaneous, (as others) with Justification; that true Believers were continually conflicting with Fears, and Doubts; and, that that Faith, which was not fruitful, in producing Good Works, was not a Saving, 'twas a Devilish Faith. Nor did they make it the duty of all men in the World immediately to believe their sins were pardoned: But held convictions of sin, arising from the Know∣ledge of the Law to be necessary, and that there were some Acts of Faith Dispositive, and there∣fore Antecedent to Justification, and to the Ju∣stifying Act of Faith, of which I design, if God will, to treat more fully in my second Part.

Notes

• * 1.1

  Fides est firma, & certa co∣gitatio, seu fiducia de Deo, quod per Christum sit Propitius, quod per Christum Cogitet de nobis Cogitationes pacis, non irae. Luth. in Gen. c. 15.
• * 1.2

  Fides significat non tantum Historiae notitiam; sed FI∣DUCIAM miserecordiae Promissae propter filium Dei.
• * 1.3

  —Addam & Bernardi Te∣stimonium— Necesse est pri∣vio omnium credere quod Remis∣sionem Peccatorum habene possis nisi per Indulgentiam Dei, sed adde ut Credas & hoc quod per ipsum Peccata Te TIBI do∣nantur. Melanch. Oper. Pat. 1.
• * 1.4

  Melanct. Oper. Pars 2.
• * 1.5

  Nunc Jacta Fidei Definitio nobis constabit, si dicamus esse Divine erga nos Benenolen∣tiae firmam certam{que} Cognitio∣nem, &c. Instit. lib. 3. c. 2. §. 7.
• * 1.6

  Quaest. & Resp.
• * 1.7

  Fidem esse disinimus fermam illam & constantem, animi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, certio∣rationem, quà certus est apud se unusquis{que} sidelium— Pro∣missiones Dei de Gratuitâ per Christum Reconciliatione— sed etiam istas per praedicationem & Sacramenta sibi oblatas-CREDIT AD SE PRO∣PRIE, ac PECULIARITER pertinere. Bez. in Rom. 1.16.
• * 1.8

  Loc Com. Clas. 3. c. 3. § 10.
• * 1.9

  Tom. 8. Loc. 7. De fide, p. 713.
• * 1.10

  Parae••s in Rom. 3.21.
• * 1.11

  Herping. O∣pusc. in his Enchir. Theol Clas. 1 c. 12.
• * 1.12

  Thes. Theol. de Fid. Ju∣stif. Nat. Symp. Papis. Contr. 19. Part 2. Quest. 2.
• * 1.13

  Consul••. Art. 4.
• * 1.14

  No•• recte Protestantes Eccle∣si••m pras••••tem incusant, quod doctat & jubeat, de gratia Dei, & vita Aeterna dubitar••, at{que} hane blasphemam (ut aiunt) Do∣ctrinam, inter praecipuas Cau∣sas po••unt, cur ab ea Disceden∣dum sibi putent.
• * 1.15

  Firma & sana Doctrina est, per fidem vivam & efficacem Justificari peccatorem, Vocamus autem sidem vivam, motum Spi∣ritus Sancti, quo vere poe••iten∣tes veteris vitae, eriguntur ad Deum, & verè apprehendunt miserecordiam in Christo promis∣sam, ut jam verè sentiant, quod Remissiorem Peccatorum, & Re∣concitiationem propter meritum Christi, gratuita Dei bonitate acceperunt, &c. Cassand. Consult. Art. 4.
• * 1.16

  Consiliam Coloniense Provinciale Auctoritate Hermanni Archiepisco∣pi (qui PO∣STEA in Haeresin lap∣sus est) pro Reformatio∣ne, &c.
• * 1.17

  Bodecher. Socin. Rem. 6.11. p. 79, 80.
• * 1.18

  Nobiscum Remonstrantes con∣sentiunt, quod fides sal••ifica FIDUCIA, dicatur & sit, quam etiam Sociniani, ut vi∣dianes, VERAM FIDUCI∣AM esse dicunt. Sed in quo talis, Fiducia consistat, & quodnam sit ejus Objectum pro∣prium, in eo totius Contro∣versiae, quam nunc omnibus Eccless••s Reformatis movent, vertitur CARDO. Cersa c. 11. p. 158.
• * 1.19

  De Reconcil. Par. 1. lib. 2. c. 11.
• * 1.20

  Theol. Di∣dact. Polem. Par. 3. c. 8. § 2. q. 6.
• * 1.21

  De objecto igitur sidei sal∣vificae haec tenenda sunt. Pri∣mo tenendum est, Objectum fi∣duciae non solum esse Remissio∣nem peccatorum impetrandam, & obtinendam, sed etiam to∣rum Remissionem jam Impe∣tratam. Secundo, Fiduciam in haec duo tendere per duos distinctos actus, quorum alter praecedit Justificationem, ut ejus causa Instrumentalis; alter eam sequitur, ut ejus effectum, & Consequens. Tertio, actum fidu∣cialem, qui Justificationem prae∣cedit, ut ejus causa, esse persuasio∣nem de Christi satisfactione pro nobis in particulari, & dere∣missione peccatorum obtinendaper & propter ejus satisfactionem. Quarto, Actum fiducialem, qui Justificationem sequitur, esse Persuasionem de remissiane Pec∣catorum jam Impetrata, & de nostrâ Perseverantiâ in eo statu, us{que} ad finem vitae. Baronius in Le Biank. Thes. de fid. Justif. Nat. § LXII.
• * 1.22

  Omnes autem isti [viz. Bel∣larmious, Socinus, & Re∣monstrantes] adversus Ʋm∣bram suam pugnant, & contra Chimaeram, quam sibi confixe∣runt, tela sua, dirigunt; sup∣ponentes nos statuere peccata no∣stra quoad efficaciam, deleri, priusquam credamus, &c. Cen∣sur. Conf. Rem. c. 11. p. 159.
• * 1.23

  Censur. Con∣fes. Rem. c. 11. p. 158, 159, &c.
• * 1.24

  Bucerus is lib. de Re∣concil. Ec∣clesiarum i•• Artic. de Justific. mul tis Demon∣strat fidem 〈◊〉〈◊〉 fiducia dif∣ferre: quan quam sempe sint ambae in separabiliter Conjunctae Zanch. Oper. Tom. 7. de Persever. Sanctor. p. 354.
• * 1.25

  Fides ista Justificans suâ Vaturâ producit, atque adeo onjunctam secum habet specia∣lem ac certam persuesionem, de gratia ac miserecordia Dei in Christo: unde etiam per istam persuesionem Fides justificans non malè saepe describitur ab Orthodoxis, praesereim cum im∣pugnant generalem illam Fidem, ••ui omnia tribuunt Pontisicii. Ame. Medul. l. 7. c. 27. § 19.
• * 1.26

  Sed siquis jam quaerat, cur Fidem Justificantem difiniunt ••b Actu, qui revera non ju∣••tificat, sid siquitur jamfictam Justificationent potius quam ab ••••lo, quo revera justisicamur, ad ••stud ••o videntur inducti, quod ••ctus iste posterior praecidentem supponat, & clarius Fidei per∣••ectionem explicet, & ad co••so∣lationem sidelium maxime fa∣••iat, &c. Thes. de Fid. Just. ••at. § 68.
• * 1.27

  Zanch. Oper. Tom. 8. ••e 7. de Fide.
• * 1.28

  De Persev. Sanct. Con∣fess. p. 349.
• * 1.29

  Ipsorum [vid. fidelium] lap∣sus suapte naturâ, aternâ morte esse dignissimos; item displicere Deo; item punitum iri à Deo, &c. Zanch. de pers. Sanct. p. 159.
• * 1.30

  Zanch. Oper. Tom. 6. loc. 5. de Fide, p. 43.
• * 1.31

  Serm 3d of Salvat.
• * 1.32

  Sed cum ni∣hit sit, quod non made in∣to pretando possit depra∣vari•• in••••r∣rit & Major in Grarisli∣mam In∣vi••••am & Odium: quod aliquando, ut fuit Zelotis & Sanctimoniae Commendator summus, dixe∣rat, FIERI NON POSSE ƲT QƲI NON STƲDE ANY BONIS OP E∣RIBƲS SALƲTEM CONSEQƲANTƲR AETERNAM; & BONO∣RƲM OPERƲM STƲDIƲM ESSE NECESSARIƲM AD SALƲ∣TEM. Adversarii enim ejus, de quibus Antesignani suerunt Matthias Flacius Illvricus, Nic. Gallus, Nic. Amsdorffius, pup sitionem hanc, Bona Opera ne∣cessaria sunt ad salutem, interpretari sunt ira; quasi statutrat Major jurta Origenicam, & Pontiticiam Synecdochen, BONA OPERA CƲM FIDE MERERI REMISSIONEM PECCATORƲM & ESSE CAƲSAM JƲSTIFICATIONIS CORAM DEO. Melch. Adam Viz. Geor. Major.
• * 1.33

  Milch. Adam. in Vit. Nich. Amsdorf.
• * 1.34

  Major in Confessione Publicè edi∣tâ, & Dis∣putationibus; testatus est nunquam se ita sensisse, nunquam ita docuisse; sed totum Justificationis nostrae negotium, & salutis Beneficium in solidum acceptum retulisse, & referre miserecordiae Divinae, at{que} unici Sal∣vatoris nostri Jesu Christi merito; id{que} solâ fide a••cipi, quam bona opera, ut fructus certissimi, sequantur. Quin imò disertè testatus est; se positione illâ, quâ videret aliquos offende, deinceps non usurum. Melch. Adam. Vit. Major.
• * 1.35

  Sunt qui Amsdorffium ex∣cusant ac si bona opera per∣niciosa dixtrit ad salutem per accidens, quatenus Fiducia in Operions collocetur. Krom. Theol. Pos. Po. Art. 12. de bon. oper.
• * 1.36

  Sed, quae est hominum Cre∣dulitas, ac calumniae efficaci∣tas! effugere suspicionem Do∣ctrime diversae nunquam po∣tnit. Adeo verum est illud. Calumniare Audacter; sem∣per aliquid haeret. Melch, Adam. Vit. Maj.
• * 1.37

  Kromayer. ubi supra.
• * 1.38

  Credimus, docemus, & pro∣ficemur, omnes quidem homines, praecipuè vero eos, qui per Spi∣ritum Sanctum Regenerati sunt, & Renovati, ad BONA OPERA facienda DEBI∣TORES esse. Et in hâc sen∣tentiâ vocabula illa NECES∣SARIƲM, DEBERE, O∣PORIERE, recte usu••pan∣tur, &c.