The Reformers in their first Conflicts with the Popish Adversaries about Justification (among the controversial Points therein) judged this none of the least;1 The Means or Manner how we are justified. Indeed, Justification being the heart (as it were) of Religion, a little prick therein is dangerous. It being the eye of Christianity, a little disease is dangerous. It is easy erring, but dangerous in this point. Hence this Article did so reign in the hearts of those Worthies, that they used all diligence to keep this Fountain pure, greatly fearing the posterity to come, would be negligent herein. Now as for the means how we are justified; they did not only learn it out of the Scriptures, which peculiarly appropriate this to Faith, and not to any other particular grace; but experimentally and practically out of their own hearts; God suffering them to be greatly exercised, and tempted about his favour, and to be often in the deeps, not seeing the Sun for many days, that so Justification by Faith alone, might be the more confirmed unto them, and they have the witness of this Doctrine in themselves. And although it be true, that the Protestant Writers in this Controversy, did chiefly militate against the merit and causality of Works in Justification then asserted by the Papists: Yet it is plain, that thereby also they did exclude their Conditionality also, as to the Act of Justification.2 Hence Perkins (quantus vir?) saith, Fides est unicum & solum illud instrumentum, &c. Faith is the alone and only instrument, wrought by the Spirit of God in the heart of a man, whereby he layeth hold on Christ, applying his righteousness to himself, which neither Hope or Charity, or any other grace can do. And whereas he had granted, in the ensuing Discourse, that these graces were present at Justification, but doing nothing to it, but Faith doth all: As the head is present to the eye when it seeth, yet it is the eye alone that seeth. Bishop his Adversary by scorn, calleth this a worthy piece of Philosophy, and laboureth to invalidate it; but the learned Abbot his Defendant, is large in clearing of this Truth, distinguishing of a separation, Real and Mental; and that again into Negative ⟨image 302⟩and Privative, declaring that Faith, though not negatively considered, excluding other graces, yet privatively abstracted from the consideration of them, is said to justify;
The Reformers in their first Conflicts with the Popish Adversaries about Justification (among the controversall Points therein) judged this none of the least;1 The Meanes or Manner how we are justified. Indeed, Justification being the heart (as it were) of Religion, a little prick therein is dangerous. It being the eye of Christianity, a little disease is dangerous. It is easie erring, but dangerous in this point. Hence this Article did so reign in the hearts of those Worthies, that they used all diligence to keep this Fountain pure, greatly fearing the posterity to come, would be negligent herein. Now as for the meanes how we are justified; they did not only learn it out of the Scriptures, which peculiarly appropriate this to Faith, and not to any other particular grace; but experimentally and practically out of their own hearts; God suffering them to be greatly exercised, and tempted about his favour, and to be often in the deepes, not seeing the Sun for many daies, that so Justification by Faith alone, might be the more confirmed unto them, and they have the witness of this Doctrine in themselves. And although it be true, that the Protestant Writers in this Controversie, did chiefly militate against the merit and causality of Works in Justification then asserted by the Papists: Yet it is plain, that thereby also they did exclude their Conditionality also, as to the Act of Justification.2 Hence Perkins (quantus vir?) saith, Fides est unicum & solum illud instrumentum, &c. Faith is the alone and only instrument, wrought by the Spirit of God in the heart of a man, whereby he layeth hold on Christ, applying his righteousness to himself, which neither Hope or Charity, or any other grace can do. And whereas he had granted, in the ensuing Discourse, that these graces were present at Jnstification, but doing nothing to it, but Faith doth all: As the head is present to the eye when it seeth, yet it is the eye alone that seeth. Bishop his Adversary by scorn, calleth this a worthy piece of Philosophy, and laboureth to invalidate it; but the learned Abbot his Defendant, is large in clearing of this Truth, distinguishing of a separation, Reall and Mental; and that again into Negative ⟨image 302⟩and Privative, declaring that Faith, though not negatively considered, excluding other graces, yet privatively abstracted from the consideration of them, is said to justifie;
- 1Prop. 1.
- 2Cathol. Refor. Controv. 4. Cap. 1.
