I. Reason. Luke 7.47. Many sins are forgiven her, abecause she loved much. Whence they gather that the woman here spoken of, was justified and had the pardon of sins by love. Ans. In this text, love is not made an impulsive cause to move God to pardon her sins, but only a sign to show and manifest ⟨p. 935⟩that God had already pardoned them. Like to this is the place of John who saith, 1. Joh. 3. 14. We are translated from death to life, because we love the brethren: where love is no cause of the change, but a sign & consequent thereof.
II. Reason. Gal. 5.6. Neither circumcision, nor uncircumcision availeth any thing, but faith that worketh by love. Hence they gather that faith doeth justify together with love. Ans. The property of true faith is, to apprehend and receive something unto it self: and love, that goes always with faith, as a fruit and an unseparable companion thereof, is of another nature. For it doeth not receive in, but as it were give out it self in all the duties of the first and second table towards God and man: and this thing faith by it self cannot do: and therefore Paul sayeth, that faith worketh by love. The hand hath a property to reach out it self, to lay hold of any thing, and to receive a gift: but the hand hath no property to cut a piece of wood of it self, without saw or knife, or some like instrument: & yet by help of them, it can either divide or cut. Even so it is the nature of faith, to go out of it self & to receive Christ into the heart: as for the duties of the first and second table, faith cannot of it self bring them forth; no more then the hand can divide or cut: yet join love to faith, & then can it practise duties commended concerning God and man. And this I take to be the meaning of this text, which speaketh not of justification by faith, but only of the practice of common duties, which faith putteth in execution by the help of love.
III. Reason. Faith is never alone, therefore it doth not justify alone. Ans. The reason is naught, and they might as well dispute thus. The eye is never alone from the head, and therefore it seeth not alone: which is absurd. And though in regard of substance the eye be never alone, yet in regard of seeing, it is alone: and so though faith subsist not without love and hope and other graces of god, yet in regard of the act of justification it is alone without them all.
I. Reason. Luke 7.47. Many sinnes are forgiuen her, abecause shee loued much. Whence they gather that the woman here spoken of, was iustified and had the pardon of sinnes by loue. Ans. In this text, loue is not made an impulsiue cause to mooue God to pardon her sinnes, but onely a figne to shew and manifest ⟨p. 935⟩that God had alreadie pardoned them. Like to this is the place of Iohn who saith, 1. Ioh. 3. 14. We are translated from death to life, because wee loue the brethrē: where loue is no cause of the chāge, but a signe & consequent therof.
II. Reason. Gal. 5.6. Neither circumcision, nor vncircumeision auaileth any thing, but faith that worketh by loue. Hence they gather that faith doeth iustifie togither with loue. Ans. The propertie of true faith is, to apprehend and receiue something vnto it selfe: and loue, that goes alwaies with faith, as a fruite and an vnseparable companion thereof, is of another nature. For it doeth not receiue in, but as it were giue out it selfe in all the duties of the first and second table towards God and man: and this thing faith by it selfe cannot doe: and therefore Paul saieth, that faith worketh by loue. The hand hath a propertie to reach out it selfe, to lay hold of any thing, and to rec••ue a gift: but the hand hath no propertie to cut a peece of wood of it selfe, without saw or knife, or some like instrument: & yet by help of thē, it can either deuide or cut. Euen so it is the nature of faith, to goe out of it selfe & to receiue Christ into the heart: as for the duties of the first and second table, faith cannot of it selfe bring them forth; no more then the hand can deuide or cut: yet ioyne loue to faith, & then can it practise duties commended concerning God and man. And this I take to be the meaning of this text, which speaketh not of iustification by faith, but onely of the practice of common duties, which faith putteth in execution by the helpe of loue.
III. Reason. Faith is neuer alone, therefore it doth not iustifie alone. Ans. The reason is naught, and they might as well dispute thus. The eie is neuer alone from the head, and therefore it seeth not alone: which is absurd. And though in regard of substance the eie be neuer alone, yet in regard of seeing, it is alone: and so though faith subsist not without loue and hope and other graces of god, yet in regard of the act of iustification it is alone without thē al.
- aParticula non causalissed illativa vel rationalis.Particula non causalissed illatiua vel rationalis.
