BUT here there are several things, that need to be explained, as, what Faith works, where, and after what manner it works; for Faith doth not act every where after one and the same manner: It acts one way with men, and another way 1with God. It is true, that it works by Love, as Paul says but it must be understood in respect of men, not in respect of God. Neither doth Faith perform the same in both respects, nor after the same manner; for with men it works by Love, but with God it works not by Love, but by Christ only, by whom it is admirable to consider what, and how great things Faith performs. It obtains grants of Petitions, pardon of sins; it reconciles, justifies, wrestles, overcomes, reigns, and triumphs. Faith only does these things, not with men, but with God; not working by Charity, but by Christ our Lord. Therefore Faith works one thing by Christ, and another thing by Charity: By Christ it obtains Salvation, by Charity it performs Obedience to the Law. Doth it perform perfect Obedience? No. Doth it then perform imperfect Obedience? But that is not sufficient to procure Righteousness and Salvation. And where then is that excellent integrity of Life? Where is Charity's ⟨p. 507⟩meritorious efficacy to purchase Salvation? Where is the Assertion of the Tridentine Decree, which only attributes the beginning of Justification to Faith, but makes the formal cause thereof to be Charity or New Obedience, which they call Righteousness inherent in us, whereby we are not only accounted righteous, but are both called, and also really are righteous, before God; adding also a dreadful Curse, if any dare be of another Judgment. Which manner of Doctrine, if it be admitted, it utterly 2disannuls the sacred Scripture, and overturns all the foundation of our Religion. For if this be the condition of our Salvation, that it must rely upon good deeds, and not free Imputation only: Where then is that Righteousness, which is attributed unto Faith so often Preached by Paul? Where is the difference between the Law and the Gospel, which, unless it be carefully observed, we may be as blind as to the knowledge of the Scripture, as Moles and Bats at Noon-day. Moreover, where is that opposition mentioned by Paul between the Righteousness of the Law and of Faith? between Grace and Debt? Where is glorying in Works ⟨p. 508⟩excluded? Where is Faith accounted 3to Abraham for Righteousness?
BUT here there are several things, that need to be explained, as, what Faith works, where, and after what manner it works; for Faith doth not act every where after one and the same manner: It acts one way with men, and another way 1with God. It is true, that it works by Love, as Paul says but it must be understood in respect of men, not in respect of God. Neither doth Faith perform the same in both respects, nor after the same manner; for with men it works by Love, but with God it works not by Love, but by Christ only, by whom it is admirable to consider what, and how great things Faith performs. It obtains grants of Petitions, pardon of sins; it reconciles, justifies, wrestles, overcomes, reigns, and triumphs. Faith only does these things, not with men, but with God; not working by Charity, but by Christ our Lord. Therefore Faith works one thing by Christ, and another thing by Charity: By Christ it obtains Salvation, by Charity it performs Obedience to the Law. Doth it perform perfect Obedience? No. Doth it then perform imperfect Obedience? But that is not sufficient to procure Righteousness and Salvation. And where then is that excellent integrity of Life? Where is Charity's ⟨p. 507⟩meritorious efficacy to purchase Salvation? Where is the Assertion of the Tridentine Decree, which only attributes the beginning of Iustification to Faith, but makes the formal cause thereof to be Charity or New Obedience, which they call Righteousness inherent in us, whereby we are not only accounted righteous, but are both called, and also really are righteous, before God; adding also a dreadful Curse, if any dare be of another Iudgment. Which manner of Doctrine, if it be admitted, it utterly 2disannuls the sacred Scripture, and overturns all the foundation of our Religion. For if this be the condition of our Salvation, that it must rely upon good deeds, and not free Imputation only: Where then is that Righteousness, which is attributed unto Faith so often Preached by Paul? Where is the difference between the Law and the Gospel, which, unless it be carefully observed, we may be as blind as to the knowledge of the Scripture, as Moles and Batts at Noon-day. Moreover, where is that opposition mentioned by Paul between the Righteousness of the Law and of Faith? between Grace and Debt? Where is glorying in Works ⟨p. 508⟩excluded? Where is Faith accounted 3to Abraham for Righteousness?
- 1What, where, & how Faith works by Love.
- 2Trid. Concil. cap. 11. If any say, that a man is justified by the Imputation of Christ's Righteousness only, or by the remission of sins only, excluding Grace and Charity, which is spread abroad in the hearts, and inheres in them. Or if any say that the Grace whereby we are justified is only the favour of God, let him be accursed. If any say, that Justifying Faith is nothing else but a fiducial reliance on the Mercy of God, forgiving sins for Christ's sake; or that this fiducial reliance is the only thing whereby we are justified, let him be accursed, Sess. 6. cap. 2. Rom. 4. 11. Rom. 3.Trid. Concil. cap. 11. If any say, that a man is justified by the Imputation of Christ's Righteousness only, or by the remission of sins only, excluding Grace and Charity, which is spread abroad in the hearts, and inheres in them. Or if any say that the Grace whereby we are justified is only the favour of God, let him be accursed. If any say, that Iustifying Faith is nothing else but a fiducial relyance on the Mercy of God, forgiving sins for Christ's sake; or that this fiducial relyance is the only thing whereby we are justified, let him be accursed, Sess. 6. cap. 2. Rom. 4. 11. Rom. 3.
- 3Rom. 4.
