violence of fire Heb. 11. 33. 34. Answ. These examples recorded in the Scriptures were not wrought by the faithfull themselves but the Lord because they â—…id beleeve and trust in him sent his Angell to stoppe the mouths of Lions Dan. 6. 22. 23. and to quench the violence of fire Dan. 3. 17. 25. Howbeit if themselves had wrought these miracles it would prove no more but that some who had justifying faith had also the faith of working miracles Neither doth our Saviour Luk. 17. say that if a man had the justifying faith like a graine of mustard seed hee should be able to remoove mountaines for those who have had a great and a strong faith as namely Abraham have had no such power Yea but he speaketh of that faith which the disciples prâ—…ied him to increase Luk. 17. 5. But say I if you compare the place with his parallell Matth. 17. 20. it will appeare that both our Saviour and his Apostle speake of the faith of miracles For when our Saviour reproved them for their want of faith in that they were not able to cure the Lunaticke who notwithstanding were endued with justifying faith as many others are who though they have a strong faith yet are not able to worke such a cuâ—…e they desire our Saviour to increase or as the word is adde unto them faith Whereupon our Saviour returneth this answeare if you had faith as a graine of mustard seed c. doth hee meane justifying faith God forbid for then no man living could bee said to have so much of justifying faith as is a graine of mustard seed § IV. And whereas in the last place hee would prove by the conjunction of these three Faith Hope and Charity verse 13. that hee speaketh of the same faith whereof he had spoken verse 2. I answere first that it followeth not for here the Apostle maketh a new comparison of of Charity with Faith and Hope preferring it before them as greater both in respect of the breadth or 〈◊〉 for whereas the benefit of Faith and Hope respecteth habentem him that hath them Charity is extended to others and also in respect of the length or continuance For whereas Faith and Hope doe cease in the life to come faith being swallowed up in vision and hope in fruition love neverthelesse is continued with increase Secondly this place maketh rather against him Now saith the Apostle that is during this life these three abide none of them failing altogether in this life and therefore they alwayes goe together insomuch that whosoever hath any one of them hath alâ—…o the other two No man can have love or hope unlesse he have faith and no man hath true saith but he hath both love and hope and according to the measure of his faith such is the measure both of his love and of his hope For as that of Gregory is most true quantum credimus â—…antum amamus so it is no lesse true quantum credimus tantum speramus As for his allegation out of Augustine affirming that faith may be without charity I deny not but that the faith of hypocrites which beareth the name of faith as a carcase or counterfeit do of the man whose they are is without charity but profiteth not But that justifying faith may be without charity he saith not for how can it bee a justifying faith and not profit § V. His third testimony is Iaâ—… 2. 14. c. Where saith he Saint Iames not onely teacheth but also proveth that faith without workes doth not justific and that it may be without workes We answer that hee doth not speake of a true justifying faith but of faith professed onely or of the profession of faith which I proved before And this appeareth vers 14. where the question disputed in that discourse is propounded What doth it profit my brethren if a man shall say that hee hath faith or professeth himselfe to beleeve and hath not workes can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith of his which is in profession onely and without workes save him or justifie him No by no meanes for this affirmative interrogation is a most emphaticall negation This place therfore prooveth the contrary viz. that faith which is wiâ—…hout workes is not a true justifying faith and therefore a true justifying faith cannot be without workes But that Saint Iames speaketh of a true faith Bellarmine endevoureth to prove by five reasons against the maine drift of the Apostle in that place which as I shewed before was to prove that such a faith as is without workes is not a true justifying faith His first reason is because Saint Iames calleth it absolutely faith which name in the Scriptures alwâ—…yes signifieth the true faith that is or else hee speaketh to no purpose the true justifying faith First I answer that Saint Iames verse 14. doth not absolutely call it faith for he doth not say if a man have faith meaning a true faith but if a man shall say that hee hath faith can that faith which is in profession only save him And so in the verses following the faith which hee impleadeth doth not signifie the habiâ—… of true faith but the bare profession of faith But doth this word faith alwaies in the Scriptures fignifie the true justifying faith Nothing lesse for many times in the New Testament and almost alwayes in the Old faith is taken for fidelâ—…ty or faithfulnesse as Tit. 2. 10. sometimes for the doctrine of faith which is beleeved which the Papists themselves call the Catholike faith As Act. 6. 5. they obeyed the faith Act. 14. 27 the doore of faith Rom. 12. 6. the analogie of faith c. sometimes the profession of faith as Act. 14. 22. Rom. 1. 8. and so as hereafter I am to shew Iam. 2. 14. 24. And in this sence many are said to beleeve that is to have faith and are called fideles that is beleevers who onely professe the faith and are in their owne profession or opinion of others beleevers So Ioh. 2. 23. 8. 30 31. 33. Act. 8. 13. 21. and in this sence all that professe the name of Christ are called after his name Christians and are termed Fideles the faithfull not that all who are so called have the true justifying faith which is not of all nor yet of all that are called but onely of the elect For among those who are called the Faithfull there are many falsi fideles who are so falsly called as wee heard before out of Gregory sometimes for the faith of miracles as 1 Cor. 12. 9. 13. 2. Mat. 17. 20. Mar. 11. 22 23. Luk. 17. 5 6. Secondly hee saith that Saint Iames in the same chapter speaking of the sâ—…me faith saith that Abrahams faith wrought with his workes Ans. this is also contrary to the drift of Saint Iames who by this argument proveth the faith which is without workes to bee no true justifying faith because it is
if hee spake of such as are not good or devised by men but of those good workes which God himselfe hath commanded and to the perfect performance whereof hee hath promised justification Rom. 2. 13. And life Gal. 2. 12. Rom. 10. 5. 4. The holy Ghost speaketh generally of all men whether regenerate or unregenerate and of all workes whether going before faith or folloâ—…ing it that a man that is every one who is justified is justified by faith without the workes of the law Rom. 3. 28. that a man is not justified that is that no man is justified by the workes of the Law but by the faith of Iesus Christ for by the workes of the Law no flesh that is as the Psalmist speaketh no man living shall be justified Gal. 2. 16. For as in the first act of justification wee are justified by faith without respect of workes so our justification is continued unto us without respect of our workes And this appeareth most plainely in the examples of Abraham of Iob of David of Paul c. as I shewed before who though they abounded with good works which they wrought by faith yet were not justified by them but by faith onely For that which Chrysostome saith of Abraham is also verified of all the godly for saith hee that a man having not workes should bee justified by faith it is no unlikely thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this that a man flourishing in good workes should not thereby be justified but by faith it was wonderfull and very much setteth forth the force of faith 5. When the Apostle excludeth workes from justification hee cannot bee understood to exclude them from the first justification only of the Papists for that as themselves teach is meerely habituall consisting in the habits of grace Now it is a senselesse thing to imagine that the Apostle would so seriously labour to prove that habituall Iustice is not actuall or that good works are no part of habituall righteousnesse nor doe concurre to habituall justification § XII Notwithstanding Bellarmine will prove that good workes only going before faith are excluded first out of Rom. 4. 4. To him that worketh the reward is not reckoned of grace but of debt Nâ—…w saith hee such onely are those which are wrought by the strength of free-will for to works done by grace that which is given is not simply merces wages but grace also yea grace rather than wages Answ. First the meaning of the Apostle is this to him that fulfilleth the Law whether it bee by strength of nature or by helpe of grace if any such were to him the reward of justification and salvation would bee due by Gods covenant Doe this and live But to him that fulfilleth not the Law which was the case of Abraham and still is the case of the best but beleeveth in him that justifieth the ungodly such as he doth judge himselfe to be in himself he is justified gratis or of grace his faith being imputed unto him for righteousnesse without workes this place therefore proveth justification by faith without workes Secondly this assertion of Bellarmine is confuted both by other Papists and by himselfe also in other places For first there is no rewards due to him that fulfilleth the condition of the covenant that is to him that fufilleth the whole Law for he that doth not fulfill the Law doth transgresse it and to him that transgresseth not reward but punishment is due But to hold that a man before or without grace is able to fulfill the Law is meere Pelagianismes Againe all men before or without grace are wicked sinners and to such no reward is due but punishment Mâ—…ritis impii saith Augustine non gratiâ—… sed poena debetur Secondly the Papists and namely Bellarmine himselfe teach that to workes of grace proceeding from Charity the wages of eternall life is as due as the promised hire to the workeman and that by workes of Charity men doe merit and that condignely not onely ratione pacti by reason of the covenant sed etiam ipsius operis for the worth of the worke it selfe and yet forsooth the wages of their merit must be counted grace when the very place alleaged doth teach that the wages which is of debt is not of grace § XIII Secondly from the scope of the Epistles to the Romans and to the Galatians which was to perswade men that without the faith of Christ neither the Iewes by the Law nor the Gentiles by their Philosophie could bee justified or saved Which is untrue For the Apostle writeth not to unbeleeving either Iewes or Gentiles but to Christians who were already perswaded of that truth Neither was there ever any beleeving Iew who held that they might be justified by the works of the Law without faith neither any beleeving Gentiles who thought that by their morall works they might be saved without faith That question therefore the Apostle doth nowhere dispute But whereas many of the beleeving Iewes being zealous of the Law and many of the beleeving Gentiles being misse-led by the Iewes were perswaded that they were to be justified not onely by faith in Christ but also by the observation of the Law that is to say by a righteousnesse inherent in themselves and to bee performed by themselves The Apostle therefore sheweth that the righteousnesse whereby we are justified is the righteousnesse of God and that neither Iewes nor Gentiles are justified by inherent righteousnesse wich is prescribed in the Law to which end he proveth at large in the three first chapters of the Epistle to the Romanes that both Iewes and Gentiles were sinners and therefore were not to be justified by inherent righteousnesse which is the observation of the Law but were to be justified freely by the grace of God through the redemption which is in Christ by or through faith that is to say by the righteousnesse of Christ both active and passive apprehended by faith This righteousnesse of Christ is that righteousnesse of God by which we are justified which is revealed in the Gospell as being the principall argument thereof Rom. 1. 17. for so the Apostle saith that we are justified through the redemption that is in Christ that wee are justified by his bloud Rom. 5. 5. reconciled to God by his death vers 10. and constituted or made just by his obedience Rom. 5. 19. Of the scope of the Epistle to the Galatians I am shortly to speake But Bellarmine in his whole disputation impudently perverteth the Apostles scope as if the question which he disputeth were not this Whether faith doe justifie without workes which every where he affirmatively concludeth but whether workes doe justifie without faith which the Apostle never mentioned nor meant though Bellarmine makes him to conclude it negatively viz. that workes without faith doe not justifie And to this scope hee maketh the whole discourse of the Apostle to aime By this Sophisticall tricke Bellarmine seeketh to
avoid the force of the Apostles arguments as if he concluded not against them we conclude that a man is justified by faith without workes but thus wee conclude that a man is not justified by workes without faith neither the Iewes by the workes of the Law nor the Gentiles by their morall workes without faith as if with faith they did justifie And this he maketh to be the Apostles meaning that workes done before or without faith doe not justifie but proceeding from faith they doe justifie and so is not ashamed to make the Apostle to contradict himselfe But the Apostle doth constantly teach that a man is justified by faith without the workes of the Law by faith and not by workes and maketh such an opposition betweene faith and works in the question of justification that if we bee justified by the one we are not justified by the other for if by faith then of grace and if of grace then not by workes or if by workes then not of grace It is therefore a most shamelesse and Antichristian perverting of the Apostles doctrine to make him teach that works proceeding from faith doe justifie and that we are justified both by faith and by workes when hee plainely teacheth the contrary CHAP. III. Bellarmines answers to the forenamed places of Scripture refuted § I. FRom these three things thus premised Bellarmine saith it will bee easy to answere all those places which were alleaged And first to Rom. 3. 27. he shapeth an answere unto which I have sufficiently replyed before saving that here hee addeth that not all glorying is excluded but only that which ariseth from such workes as are only done by the strength of â—… mans owne freewill And that hee proveth because the Apostle saith Ubi est gloriatio tua Where is thy boasting that is that boasting whereby thou gloriest in thy selfe and not in the Lord. Whereunto I reply that the word tua thine is not in the originall And if it were yet that glorying whereby thou dost glory though it bee in the Lord though in the grace and favour of God though in thy workes proceeding from grace is thy glorying As the Apostle saith this is our glorying even the testimony of our conscience c. 2 Cor. 1. 12. and 1 Cor. 9. 15. it were better for mâ—… to dye than that any man should make my glorying void 1 Cor. 15. 31. By our rejoycing which I have in Christ Iesus our Lord. § II. The second testimony recited by Bellarminâ—… was from the example of Abraham Rom. 4. For if Abraham who was a most excellent precedent of faith and obedience and is propounded as a patterne for the matter and forme of justification was not justified by his works which proceeded from his faith but notwithstanding that he abounded with workes of grace hee was justified by faith without workes then all the faithfull in like manner though abounding with workes of grace proceeding from faith are not justified by their workes of grace but are justified by faith without workes but the antecedent is evident by the testimony of the Apostle therefore the consequent is a certaine truth Bellarmine answereth that Abraham was justified by faith not by workes going before faith because they could not bee truely just unlesse it were in respect of externall righteousnesse and therefore if he had beene justified by them which he could not have beene unlesse they were truly just hee should have had glory but with men not with God But when we reply that Abraham at that time whereof the Apostle speaketh that he was justified by faith and not by workes and that righteousnesse was imputed unto him without workes was a man regenerate excelling in the grace of faith and abounding in good workes which he wrought by faith And therefore when hee denieth him to bee justified by workes he plainely teacheth that the faithfull are not justified by workes proceeding from faith but although they abound with workes of grace proceeding from their faith yet they are justified by faith without workes To this unanswerable argument taken from the example of Abraham Bellarmine frameth two answeres but such as men use to make when they are brought to a meere non-plus First he saith that Abraham indeed at that time whereof the Apostle speaketh was regenerate and through faith wrought many good workes Notwithstanding the Apostle when hee saith that hee was justified by faith and not by workes doth not reject his workes wrought by faith but affirmeth that they were not wrought without faith because if they had beene such they would not have justified him Therefore he excludeth the workes which Abraham might have wrought not by faith § III. Where Bellarmine first taketh that for granted which the Apostle professedly disputeth against and concludeth the contrary namely that Abraham was justified by workes As if the meaning of the Apostle when he argueth that Abraham was justified by faith without works had beene this that he was justified by workes but yet such as were not without faith Secondly he inverteth the question and perverteth the disputation of the Apostle for the mainetenance of his owne errour As if the question were not whether faith doe justifie without workes which the Apostle affirmatively concludeth but whether works doe justifie without faith which question the Apostle doth not once mention which I desire the readers to take notice of For if the question which the Apostle disputeth be not this whether works doe justifie without faith but this whetheâ—… faith doth justifie without workes then are the Papists evidently confuted by the disputation of the Apostle 3. He supposeth that faithfull Abraham endued with abundant grace might doe good workes without faith and without grace and that the Apostle excludeth such workes not which Abraham did but such as the might have done but did not For it is certaine that the faithfull as when they sinne through infirmity doing that evill which they would not doe may say with the Apostle Rom. 7. 17. Not I but sinne that dwelleth in me so when they performe any good worke they may say with the same Apostle 1 Cor. 15. 10. Not I but the grace of God which is with me 4. It is against sense to make the Apostle dispute that Abraham was not justified by such works as he might have done but did not but more senselesse when he maketh the Apostle to dispute that Abraham was not justified by his sinnes For how doth he prove that they who have faith may worke sometimes without faith by two instances as namely first when they sinne As if the Apostle had said though Abraham were a faithfull man yet some workes he might doe not of faith as namely when he sinned for sinnes are not of faith and by such workes hee was not justified And the like is his second instance when they doe workes purely morall without relation to God for such if they be not of faith are sins But
these morall duties in the faithfull because they are not workes of the flesh must needs bee the fruits of the Spirit Gal. 5. 19. 21. and although perhaps performed to men yet are done in obedience to God 5. Neither doth the Apostle distinguish betwixt Abrahams workes as if hee were justified by some and not by others but in generall denieth him to have beene justified by any workes at all And that hee proveth because his faith was imputed for righteousnesse As if hee had said to whom faith is imputed for righteousnesse he is not justified by workes to Abraham faith was imputed for righteousnesse therefore Abraham was not justified by workes The proposition is thus proved to him that worketh that is to him that fulfilleth the Law righteousnesse is not imputed or reckoned of Grace but of debt But to him that worketh not that is that doth not fulfill the Law but beleeveth on him that justifieth a sinner as all are and as hee acknowledgeth himselfe to be who therefore can merit nothing but punishment his faith is counted or imputed for righteousnesse 6. By this example of Abraham Bellarmine is notably confounded in two other respects § IV. For first whereas justification before God is but one wherein the Lord by imputation of Christs righteousnesse to a beleeving sinner doth absolve him from his sinnes and also accepteth of him as righteous in Christ not onely in the first moment of justification wherein being a sinner in himselfe he was first constituted righteous in Christ but also in the continuance of justification wherein the beleever being still a sinner in himselfe is continued in the favour of God by the merits and intercession of Christ and though a sinner in himselfe yet beleeving in him that justifieth a sinner is made the righteousnesse of God in Christ. Bellarmine notwithstanding maketh two justifications the first wherein a sinner is made righteous by infusion of habituall righteousnes the second when a just man maketh himselfe more just by the practise of actuall righteousnesse that is to say of good works which two are degrees of sanctification and not of justification and saith that the Apostle in the Epistle to the Romans speaketh only of the former wherein workes going before faith are excluded from the act of justification So that in Bellarmines conceit when the Apostle saith that a man is justified by faith without workes his meaning is without workes going before justification But what the Apostle speaketh of other men hee affirmeth of faithfull Abraham at what time he was a man regenerate as Bellarmine consesseth and abounded with good workes which as the same Apostle testifieth Heb. 11. 8. c. he wrought by faith And yet of him the Apostle saith that he was justified by faith and not by works that the Lord imputed unto him righteousnesse without workes that hisâ—… justification or blessednesse consisted in the remission of his sinnes and imputation of righteousnesse and being a sinner in himselfe as all mortall men are hee was in Christ the promised seed made blessed through faith By the example of Abraham therefore we learne first that that distinction of justification is forged For Abraham as when hee first beleeved was justified by faith without workes so afterwards when hee abounded with good workes hee was justified by faith and not by workes And undoubtedly if ever any man attained to the second justification which the Papists ascribe to workes Abraham had it then when the Apostle affirmeth that he was justified without workes Secondly that workes are excluded from justification not onely those which goe before faith but also those that follow and are wrought by it § V. The second respect when Bellarmine endeavoureth to reconcile the seeming difference betweene the Apostle Paul Rom. 3. 4. and Saint Iames Chap. 2. hee saith that Paul speaking of the first justification saith that a man is justified by faith without workes namely going before justification but Saint Iames speaking of the second justification saith that a man is justified by workes and not by faith onely But both the Apostle use the example of Abraham for the proofe of their assertion Paul proving that a man is justified before God by faith without workes demonstrateth his assertion by the example of Abraham who though hee were most fruitfull of good workes yet he was justified by faith without workes And as Abraham was justified so are all the faithfull Saint Iames concluding that a man is justified that is declared and knowne to be just by workes and not by profession of faith onely proveth also his assertion by the example of Abraham who demonstrated his faith by his workes By which though he were declared and knowne to be a just man as Saint Iames saith yet by them he was not justified before God but by faith only as Saint Paul teacheth This example therefore of Abraham doth prove that the Apostle Paul doth not speake of the first justification which is habituall nor of workes onely going before justification for Abraham was a man long before regenerated and justified and his workes were such as hee wrought by faith But that this is a false and counterfeit distinction of justification it may further be proved For if this be true that the Apostle excluding workes from justification speaketh of the first justification which they say is meerely habituall then the Apostle must bee thought toâ—… have taken all these paines to prove that to habituall righteousnesse good workes doe not concurre or that habituall righteousnesse is not actuall which needeth no proofe And againe if onely workes going before grace be exculded from justification then the Apostle must be thought to have â—…boured seriously to prove that we are not justified by such workes as are not good which needeth no proofe for how should a man be justified by that which is not just This example therefore of Abraham is as Chrysostome speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundant matter of much victory wherein we may truely and seriously triumph § VI. Bellarmine second answere is that the Apostle speaketh with condition if Abraham was justified by workes not proceeding from the grace of faith as they thought who to their owne strength attributed righteousnesse then surely he had glory but not with God And because it is evident enough that Abraham had glory even with God thence hee gathereth that hee was not justified by workes without faith but by faith from which good workes truly proceed hee should have said by workes which proceed from faith if he meant to contradict us for we doe confesse that he was justified by faith from which good workes did proceed but withall we say that he was justified by his faith and not by his workes But in this senselesse answere of Bellarmine there are many absurdities for first by incredible impudencie hee taketh for granted that which the Apostle disputeth against namely that Abraham was justified by workes viz. such workes as proceeded
from faith secondly hee perverteth the question as if the Apostle disputed that Abraham was not justified by workes without faith or not proceeding from the grace of faith as they forsooth thought who to their owne strength attributed righteousnesse As though either Abraham had any good workes which did not proceed from grace or the Apostle would busie himselfe to prove that he was not justified by such as he had not or as if the justitiaries among the Iewes did attribute righteousnesse to their owne strength when the Pharisee himselfe Luk. 18. 11. gave thankes to God for it or as if they thought that Abrahams righteousnesse proceeded from his naturall strength when they knew that God did chuse Abraham and by his preventing grace called him out of Ur of the Caldeans where they served other gods Thirdly hee doth againe contradict the Apostle in saying that Abraham had glory with God which the Apostle plainely denieth the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth not glory but glorying or boasting If Abraham saith the Apostle was justified by works then had he wherof to glory or to boast but he had no cause to glory or to boast before God Fourthly his contradicting of the Apostle maketh against himselfe For if Abraham had beene justified by workes done without grace hee had more cause to glory and that before God than if his workes proceeded from grace For in that case it might have beene said to him what hast thou which thou hast not received And if thou hast received it why dost thou glory or boast as if thou hadst not received it wheras therfore the Apostle denyeth that Abraham had whereof to glory before God he is to be understood as speaking of his workes proceeding from grace by which if Abraham had beene justified he had whereof to glory but not before God But being justified by faith without workes all matter of glorying was taken away By what Law of workes No but by the Law of Faith Rom. 3. 27. For by grace we are justified and saved not by workes lest any man should boast Ephes. 2. 8 9. And that this contradiction maketh against himselfe appeareth further by that which himselfe saith in the same Chapter out of Rom. 4. 4. But unto him that worketh the reward is not imputed according to grace but according to debt Whence he proveth that by workes which the Apostle excludeth from justification he meaneth such workes whereto not grace is given but wages rendred And such are onely those saith hee which are wrought by the onely strength of free-will For to the workes which are wrought by grace that which is rendred is not simply merces wages but it is also grace yea grace rather than wages If therefore Abraham had beene justified by workes done by the power of his owne free-will and not by grace hee might have gloried that he had made God a debtour unto him But to Abraham his faith was imputed unto righteousnesse and therefore his reward was of grace and not of debt For to him that worketh that is fulfilleth the Law of God the wages is not reckoned of grace but of debt as being due ratione pacti in respect of the covenant Doe this and thou shalt live But to him that worketh not that is that fulfilleth not the Law which the Apostle maketh to have beene Abrahams case but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4. 4 5. § VII And this also confuteth the doctrine of the Papists concerning the merit of good workes proceeding from grace unto which Bellarmine here saith the reward is not rendred as of debt but onely to such as are wrought by strength of nature But he and his fellowes when they treat of merit ascribe to works of grace merit of condignity In respect whereof the reward of eternall life is due unto them in justice not onely in respect of Gods promise or covenant but even in respect of the workes themselves For every good worke proceeding from charity absolutely deserveth as they teach eternall life insomuch that heaven is no lesse due to the good workes of the faithfull than hell to the sinnes of the wicked § VIII As to the example of Abraham so to these three places Gal. 2. 16. Ephes. 2. 8 9. Tit. 3. 5. wherein all workes of all men are generally excluded from the act of justification Bellarmine answereth that in them all those workes onely are excluded which are done before faith But we will speake of them severally And first to that Gal. 2. 16. Bellarmine saith that in that Epistle there are two questions handled the former speciall whether the ceremonies of the Law doe belong to Christians so that without them they cannot be saved The other generall whether by the Law and strength of Nature justification can happen to any man without grace and without the faith of Iesus Christ. Vnto both which the Apostle answereth negatively And afterwards he saith that the state of the Question in that Epistle is whether workes doe justifie without faith Whereunto I reply that no such question is mentioned in that Epistle nor the contrary concluded as being altogether heterogeneous and besides the purpose of the Apostle which was to reclaime the Galathians from their errour who thought that besides faith the workes of the Law must concurre to justification For both the false teachers who seduced them were Christians who lest they should suffer persecution for the Crosse of Christ perswaded them to bee circumcised Gal. 6. 12. and the Galathians themselves who were seduced did not cease to bee Christians neither were they perswaded to renounce the faith of Christ but were made to beleeve that unto their faith in Christ they were necessarily to joyne the workes of the Law that by them both they might be justified Against this assertion the Apostle disputeth directly proving that a man is justified by faith and not by the workes of the Law But if he had disputed against the other that workes without faith in Christ doe justifie or that workes done by the knowledge of the Law only by the strength of nature doe justifie without faith in Christ his disputation had beene to no purpose For the Galathians and their Teachers would in their owne defence have answered that they did not from justification exclude faith in Christ God forbid but did adde unto faith the observation of the Law desiring as the Papists now doe to bee justified not by faith alone but both by faith and workes together And therefore as in the Epistle to the Romanes so here the question is not whether wee bee justified by workes without faith in Christ which asserâ—…ion never any Christian held but whether by faith without workes which the Galathians and their teachers would have with faith to concurre unto the act of justification To which purpose call to minde the words in the very place
made just before God by workes and Iames affirme it how doe they not contradict one another § IV. Bellarm. hopeth to salve the matter with his new-found distinction of the first and second justification that Paul speaking of the justification wherein a man of a sinner is made just excludeth workes done by the strength of nature without faith and without grace and that Iames speaking of the second justification wherein a just man is made more just saith that by the workes of grace proceeding from faith a man is justified Answ. Such a distinction might be applyed to sanctification which is partly habituall the which they call their first justiâ—…cation consisting chiefly in charity and partly actuall which is their second justfication consisting in good workes but being applyed to justification it hath no ground either in the Scriptures or in the ancient fathers Neither can any such distinction possibly bee applied to that justification which the Scriptures teach as I have showed heretofore Secondly if there could be such a distinction I would say that Paul when hee denyeth Abraham to have been justified by workes did speake of the second justification wich Bellarmine himselfe confesseth For Abraham when he was said to be justified by faith without workes did abound which workes as Bellarmine confesseth and yet was not justifyed by them And that Iames when hee speaketh of Rahab the harlot whom hee affirmeth to have been justified by workes speaketh of the first justification as Bellarmine also affirmeth If therefore Paul say that in the first justification none are justified by workes and Iames affirme that some are as namely Rahab If the Apostle Iames say that Abraham in his second jâ—…stification was justified by workes and Paul doe as planiely deny it how are they reconciled Againe saith Bellarmine Paul from justification onely excludeth the workes done without grace Iames includeth onely the workes of grace I answeare that Paul excludeth from justification Abrahams workes which as else where hee testifieth he wrought by faith And Iames includeth the workes of Rahab the harlot which was done as Bellarmine saith without grace going before Where I desire the reader to observe what Bellarmine answeareth As Paul saith hee when he did speake of the first justification brought the example of Abraham which was indeed of the second that hee might prove as it were à majori from the greater that a sinner cannot bee justified by workes done without faith if righteous Abraham was not made more just by his workes done without faith even so Iames when hee did speake of the second justification brought the example of Rahab which is of the first justification that hee might prove à majori hee should say à minori if my logicke faile me not from the lesse that a just man is made more just by his workes and not onely by faith if Rahab of an harlot was made just by workes and not onely by faith Answ. Thus then hee maketh the Apostles to argue If Abrahams workes would not have justified him without faith much lesse would the good workes of the wicked And if Rahab by her worke of mercie was of an harlot made just how much more shall the good workes of the righteous make them more just § V. Where by the way you may note diverse absurdities which I have partly touched before First that the Apostle forsooth bringeth Abraham as an example of justification by workes when it is most evident that hee bringeth him as an example of justification by imputation of righteousnesse without workes and maketh his example the exemplar or patterne of all others who in like maner are justified by faith without workes or by imputation of righteousnes without workes Secondly That Paul produceth Abraham as an example to prove that a just man is more justified by his workes for which there is no colour praeter impudentiam asseverandi the contrary is proved that Paul speaking of the justification of a sinner applyeth what hee saith to Abraham For hee proveth that Abraham was not justified by workes because the Scripture saith Abraham beleeved God and it was imputed to him for righteousnesse Now to him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but beleeveth on him that iustifieth the ungodly which was Abrahams case his faith is counted for righteousnesse Thirdly the Apostle when he excludeth Abrahams workes from iustification doth not exclude his good and gracious workes but such as hee did or might have done without grace that is to say gracelesse workes But no doubt the Apostles intent in producing the example of Abraham which Chrysostome also hath observed was this If Abraham who did abound with so many notable works which hee wrought by faith was not iustified by them but onely by faith then it is certaine that none are iustified by workes though their workes be never so gracious Fourthly He supposeth that gracious Abraham might have done good workes without grace and that the Apostle denyeth him to have bene iustified by such workes as hee might have done but did not Fifthly By an impudent devise whereof there is no colour hee maketh the Apostle from the example of Abraham to argue à majori If Abrahams workes would not have iustified him unlesse they had proceeded from faith then much lesse can the workes of sinners and unregenerate men done without faith iustifie them Sixthly He shamefally inverteth the Apostles question and perverteth his whole disputation As if the Apostle disputed this question whether workes doe iustifie without faith which hee doth never so much as mention and not whether faith doth iustifie without workes which is indeed the question Seventhly Where hee saith that the Apostle excludeth workes onely from their imaginary first iustification which is meerely habituall hee conceiveth that the Apostle tooke all these paines to prove that workes are no part of habituall righteousnesse Eightly Where hee saith that the Apostle excludeth from iustification workes of nature and not of grace it is as much as if hee should have said that the Apostle doth so seriously labour to prove that men are not justified by such workes as are not good but evill To conclude it is evident that the Apostle Paul excludeth from the act of justification all workes in geâ—…all whether done before grace or after of all men whether unregenerate or regenerate even of Abraham himself Yea more specially the workes of the faithfull and regenerate First Because he speaketh of good workes even the workes of righteousnesse which wee the faithfull have done Tit. 3. 5. Secondly The question being whether faith doth justifie without workes or whether faith and workes together the Apostle must be understood to exclude those workes from the act of justification which with faith concurre in the party justified Even as Abraham though his faith was accompanied with store of good works yet he was justified and so are all the faithfull by
For the life of faith it self doth not depend upon workes as the cause but is thereby knowne as by the effects You see againe what the question is which hee will conclude namely that the faith which is without workes or which is in profession onely without workes is not a lively but a dead faith and consequently not a justifying faith For a justifying faith is like the faith of Abraham and of Rahab but that faith which is in profession onely and wanteth workes is not like the faith of Abraham and of Rabaâ—… For though Abraham was iustified by faith without workes as the Apostle Paul proveth yea by faith alone as the Papists themselves confesse yet the faith by which hee was justified was not alone but was fruitfull of good workes by which both hee and his faith were justified that is knowne to be just and upright § IX Vers. 21. was not Abraham our Father saith hee justified by workes when hee had offered his sonne Isaack upon the Altar Of which wordes the meaning is not that Abraham by that worke was justified before God or made just for long before the holy Ghost gave him this testimony Gen. 15. Abraham believed God and it was imputed unto him for righteousnesse not that then hee first believed or was then first justified for when hee first left his countrey which hee left by faith Heb. 11. 8. hee had believed and his faith no doubt was imputed to him for righteousnesse but that by that speciall worke after hee was proved hee was approved and knowne to be a righteous man For upon Abrahams approbation of his faith and obedience when he was tryed the Lord gave him this testimony Gen. 22. 12. Now I know that thou fearest God c. Did not God know it before Yea no doubt but hee speaketh after the maner of men He had tempted Abraham that is by a commandement of tryall hee had proved his faith and obedience not that hee did not know but that he would make it knowne to Abraham and others As on the contray God is said 2. Chron. 32. 31. to have left Ezechias to try him that hee might know that is that hee might make knowne all that was in his heart when as therefore Abraham being tryed had by that act of offering his sonne approved his faith and obedience the Lord saith Now I know that is now by this tryall it is made knowne that thou art a just man and one that feareth God And in this sence as it is most manifest hee is said by his workes to have been justified that is knowne declared approved to be a just man § X. Hereupon St. Iames inferreth vers 22. Doe you not see how faith did co-operate to or with his workes The verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood two wayes either that faith with other graces did co-operate to the bringing forth of this worke as namely with the feare of God and love of God Gen. 22. 12. though faith was the principall Heb. 11. 17. Or else that faith did co-operate with his workes not to justifie him before God but to manifest declare and approve his righteousnes In which sence we must understand the word Faith as in the proposition vers 24. for faith professed or the profession of faith which doth concurre together with workes to make a man truely justified to bee knowne And in this sence faith doth co-operate with works and may be said to justifie by declaring a man to be just though Bellarmine holdeth the contrary For that a man may bee acknowledged to be a man truely justified before God by faith two things must concurre the profession of the true faith and a Christian conversation neither of which alone is sufficient It followeth in the same verse and by workes was faith made perfect Which words saith Bellarmine cannot signifie any other but that his righteousnesse which was begunne by faith was perfected by good works Answ. But Iames doth not say that his righteousnesse but his faith was perfected and whereas hee saith the words cannot signifie otherwise I say they may be understood two other wayes First that faith by workes is perfected because by workes it is manifested and perfectly knowne in which sence Gods strength is perfected in our weakenesse 2. Cor. 12. 9. Secondly because workes bring the fruits and effects of faith to be perfected when it bringeth forth good fruits according to his kind For when any thing hath attayned to the end as it hath when it doth effectually produce those uses or fruits for which it was ordayned it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be perfect Now the end of our justification by faith is our sanctification For when faith was wrought in us that is to say in our regeneration we were the workemanship of God created unto good workes which God hath preordayned that wee should walke in them Eph. 2. 10. Faith therefore may then bee said to be perfected when it doth effectually bring forth the fruit of good workes whereby a man is not made but declared to be just § XI Vers. 23. And this appeareth yet more plainely by that which followeth And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for righteousnesse This Scripture was fulfilled Gen. 15. 6. above 30. yeares before his offering of Isaake and here againe it is said to have been fulfilled in this act that is the truth of that testimony which was given him so long before was then manifested when by this worke hee evidently declared that hee was indued with a true lively iustifying faith And to the like purpose the same sentence might as Bellarmine confesseth be applyed to Abraham in respect of any other notable fruit of his faith that then also that sentence was verified Abraham believed God c. For then it was declared and manifested that hee was indued with a true iustifying faith As for that conceipt of Bellarmine that if the Hebrew word be well scanned it will appeare that the meaning of the words is that Abrahams believing God was a â—…ust worke it is but a poore shift For Paul understandeth it of Abrahams person and maketh that text his principall ground of the iustification of the faithfull by imputation of righteousnesse without workes And Iames likewise understandeth it of Abrahams person shewing that by this act of offering his sonne the truth of that testimony was manifested that hee was indued with a true faith by which hee was iustified It followeth in the same verse and hee was called the friend of God 2. Chron. 20. 7. Esai 41. 8. that is by this act hee approved himselfe to bee such a one § XII Hereupon Saint Iames Verse 24. inferreth this consectary or conclusion you see then by this example of Abraham that a man who is justified before God by faith alone as Abraham was and that by imputation of righteousnesse without workes is also justified by workes as
Abraham was that is by them as by fruites and effects hee is declared and approved to bee just and not by faith professed onely Hee doth not say a man is justified by workes as causes but as the effects For that and not the other is deduced from the example of Abraham § XIII The other example is of Rahab Verse 25. For though you may thinke that you need not compare with Abraham and yet have a true justifying faith yet you will bee ashamed to bee behinde Rahab the harlot who was no sooner justified before God by faith but she was also justifyed that is declared and knowne to bee just by her worke of charity towards the Espyes which shee wrought by faith Heb. 11. 31. Concerning this example of Rahab Bellarmine hath foure Assertions of which never an one agreeth with another First That Rahab was not declared to bee just because shee was an harlot which is false For though shee had beene an harlot yet now she beleeved and by her faith was justifyed before God and by her worke which shee wrought by faith was justified as Saint Iames saith that is declared to bee just Secondly That Iames briâ—…geth the example of Rahab to prove that by good workes a righteous person is made more righteous which also is false and contrary to his former Assertion Thirdly That by this worke of mercy shee was truely justified and of a sinner made just But Rahab as Bellarâ—…ine saith was an example of the first justification and therefore of a sinner not made just by her worke but by the habit of grace infused The trueth is by faith shee was justifyed before God and by her worke shee was declared to bee just before men Fourthly That by that worke as a disposition she was prepared unto justificaâ—…ion Which agreeth neither with his third where he said that by this worke shee was truely justifyed and of a sinner made just nor with Saint â—…mes whose meaning plainely is not that shee was prepared unto justification by this worke no more than Abraham was by his but that she was declared by this worke as a fruite of her faith and a consequent of her justification as Abraham was by his workes to be justifyed before God And thus much of the two examples § XIV There remaâ—…eth his fifth Argument which is a similitude Verse 26. For as the body without the Spirit is dead so faith without workes or that faith which is without workes is dead which words also may bee two wayes expounded For either the Apostle Iames speaketh of the habit of faith or of the profession of it If of the habit then the comparison standeth thus As the body of man without the Spirit that is without breath which is the prime signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breathe in which sense it is called the spirit of the mouth and spirit of the nostrils I say as the body without breath is dead so that saith which is without workes which are as it were the breathing of a lively faith is judged to be dead For as Bernâ—…rd also saith As we discerne the life of this body by its motion so the life of faith by workes If therefore faith it selfe be here meant wee must by Spirit understand breath and not the soule For although the Papists absurdly make charity which is a fruite of faith 1 Tim. 1. 5. to be the forme of it yet me thinkes they cannot bee so absurd as to compare faith to the body and workes to the soule as though workes which are the fruites and effects both of faith and of charity were the forme and as it were the soule of faith If by faith we understand faith professed or the profession of faith as in this discouse hitherto it hath beene used and as it is used elsewhere as Act. 14. 22. Râ—…m 1. 8. then you may understand the similiâ—…de thus As the body of man without the Spirit that is the â—…oule is dead so the profession of faith without a godly life which is as it were the life and â—…oule of our profeâ—…on is also dead For hypocrites whose life is not conformable to their profession though they have a â—…ame that they live yet they are dead Apâ—…c 3. 1. Thus by five arguments Saint Iâ—…mes hath proved that the faith which is alone and without workes is not a true and a lively but a dead and counterfeit faith and yet 〈◊〉 both here and Lib. 1. dâ—… justif cap. 15. will needs have Saint â—…ames to speake of a true faith as if he supposed that a true faith might be without workes Therefore the Popish Doctrine of justification by workes as causes thereof cannot be grounded on this Tâ—…xt of Saint Iames. § XV. Yea but will some say the contradiction is not yet salved For Saint Paul affirmeth as you say that faith alone doth justify and Saint Iames in plaine termes denyeth that a man is justifyed by faith onely I answere when we say that faith onely doth justify we doe not meane absolutely that nothing doth justify but faith in no sense whatsoever For many things may truely bee said to justify aliâ—… atque aliâ—… sensu in divers senses as I have shewed heretofore God the Father as the prime efficient Christ as the meritorious cause God as the Iudge Christ as the Advocate God as the Creditour Christ as the Surety The grace of God as the moving cause the righteousnes of Christ as the matter the imputation thereof as the forme the holy Ghost as the applying cause the Word and Sacraments as the instruments of the holy Ghost Faith as the hand of the receiver works as testimonies and signes c. but our meaning is that we are justified by the righteousnesse of Christ onely which is apprehended by faith alone and that in us nothing doth concurre to the act of justification but faith alone it being the onely instrument whereby wee receive Christ. And thus have you heard what is to be alleaged against the Papists First that their doctrine concerning justification by workes which they would build upon this Text is repugnant to the Scriptures Secondly that by their exposition they make Saint Iâ—…mes to contradict Saint Paul Thirdly that their doctrine cannot bee grounded on this Text. § XVI Now for our selves I will shew that by our exposition the seeming difference betweene the two Apostles is manifestly reconciled and that by our Doctrine their Assertions not oâ—…ely may well stand together but also must necessarily goe together The reconciliation is easily made if we consider two things first the diversity of the Parties with whom the two Apostles had to deale For the Apostle Paul having to deale with Pharisaicall Iustitiaries who sought to bee justified by a righteousnesse inherent in themselves and by an obedience performed by themselves proveth by invincible arguments that a man is justified by faith without
lib. 4. cap. 4. § 5. 4. 4. I know nothing by my selfe yet am I not thereby justified lib. 4. cap. 4. § 17. 6. 11. But ye are washed but yee are sanctified but ye are justified c. lib. 2. cap. 3. § 4 lib. 4. cap. 10. § 7. 12. 9. To another faith lib. 6. cap. 1. § 6. 13. 2 Lib. 6. cap. 1. § 6. cap. 3. § 2. 3 4. 13. 13. Now abideth faith hope and charity c. lib. 6. cap. 3. § 4. 15. 49. We shall also beare the image of the heavenly lib. 4. cap. 10. § 12. 16. The second to the Corinthians 4. 17. Lib. 7. cap. 5. § 7. lib. 8. cap. 2. § 21. 5. 21. Him that knew no sinne hee made sinne for us that we might bee made the righteousnesse of God in him lib. 1. cap. 3. § 10. lib. 5. cap. 1. § 4. c. ad finem capitis 7. 1. Perfecting holinesse in the feare of God lib. 7. cap. 8. § 20. 7. 10. Godly sorrow worketh repentance c. lib. 7. cap. 5. § 6. 9. 10. He that ministreth seed multiply your seed and increase the fruits of your righteousnesse lib. 7. cap. 8. § 21. The Epistle to the Galatians 1. 8 9. If we or an Angell from heaven preach any other Gospeâ—…l c. lib. 1. cap. 1. § 1. 2. 16. Knowing that a man is noâ—… justified by the workes of the Law but by the faith of Iesus Christ c. lib. 7. cap. 3. § 8 c. ad 13. 3. 21. If there had beene a Law given which could have given life verily righteousnesse should have beene by the Law lib. 4. cap. 12. § 8. 5. 5. 6. We waite for the hope of righteousnesse by faith which workâ—…th by lo ve lib. 4. cap. 11. § 2 3 4. cap. 12. § 3. in fine lib. 6 cap. 12. § 3. â—… 4. 6. 7. Whatsoever a man soweth that he shall reape lib. 8. cap. 5. § 13. The Epistle to the Ephesians 2. 8. 9. By grace ye are saved through faith not of workes c. lib. 7. cap. 3. § 13. 5. 8. Now we are light in the Lord. lib. 2. cap. 8. § 6. 5. 26 27. That hee might sanctifie and cleanse it that hee might present it unto himselfe c. lib. 2. cap. 8. § 6. The Epistle to the Philippians 1. 9. VVherefore God hath exalted him lib. 1. cap. 4. § 11. 12. 2. 12. VVorke out your salvation in feare lib. 7. cap. 5. § 5. 3. 8 9. I account all things dung that I may winne Christ and may be found in him not having mine owne righteousnesse c. lib. 7. cap. 3. § 15. lib. 8. cap. 2. § 22. 3. 15. Let so many as perfect be thus minded lib. 5. cap. 7. § 10 The second to the Thessalonians 1. 5 6. That ye may be counted worthy of the Kingdome of God seeing it is a righteous thing with God to recompence c. lib. 8. cap. 5. § 20. 22. The first to Timothie 2. 14 15. Notwithstanding sâ—…e shall be saved in child bearing if they continue in faith c. lib. 7. cap. 5 § 4. 5. 8. If any provide not for his owne he hath denyed the faith and is worse than an infidell lib. 6. cap. 2. § 6. The second to Timothy 2. 11 12. If wee bee dead with him we shâ—…ll also live with him if we suffer we shall also reigne l. 7. c. 4. § 11. 16. 2. 21. If a man purge himselfe from these he shall be a vessell unto honour sanctified and meetâ—… for the Masters usâ—… lib. 8. cap. 2. § 9. 4. 7 8. I have fought a good fight henceforth is laid up for me a crowne of righteousnesse c. lib. 8. cap. 5. § 20. To Titus 2. 14. That hee might redeeme us from all iniquity and might purge untâ—… himselfe a peculiar people zelous of good workes lib. 4. cap. 4. § 19 3. 5 6 7. Not by workes of righteousnesse wâ—…n we have done but according to his mercie he saved us by the lâ—…ver of regeneration that being justified c. lib. 4. cap. 10. § 8. lib. 7. cap. 3. § 14. To the Hebrewes 5 9. He became the author of salvation eternall to them that obey him lib. 7. cap. 7. § 12. 6. 10. God is not unrighteous to forget your worke c. lib. 8. cap. 5. § â—…0 9. 28. Christ was once offered to beare the sinnâ—…s of many lib. 2. cap. 8. § 2. 10. 36. Ye have need of patience lib. 7. cap. 5. § 3. 11. 4. 7 c. lib. 4. cap. 10. § 9. 11. 6. He that commâ—…th to God must beleeve that God is and that he is a rewarder c. lib. 6. cap. 10. § 7. cap. 15. § 15. 13. 16. VVith such sacrificâ—…s God is well pleased lib. 8. cap. 5. § 2. Iames. 1. 25. Being a doer of the word this man shall be blessed in his deed lib. 7. cap. 5. § 12. 2. 14. 17. If a man say he hath faith and have not workes c. lib. 6. caâ—… 2. § 5. 10 c. cap. 3. § 5. lib. 7. cap. 5. § 12. 2. 24. Ye see then how that by works a man is justified and not by faith onely lib. 2. cap. 4. § 4. 2. 14. c. ad finem capitis lib. 7. â—… 8. § 2 c. 2. 26. As the body without the Spirit is dead c. l. 4. c. 11. § 7. The second of Peter 1. 1. Who have obtained like precious faith with us in the righteousnesse of God and our Saviour IESVS CHRIST lib. 4. c. 2. § 2. The first of Iohn 2. 4. He that saith I know him and keepeth not his Commandements is a lyar lib. 6. â—… 2. â—… 8. 2. 5. He that keepeth his word in him the love of God is perfected lib. 5. cap. 7. § 6. 3. 14. We know that wee are passed from death unto life because wee love the brethren l. 6. c. 12. § 3. 4. 19. Wee love him because he first loved us l. 6. c 12. § 5. 5. 1. Whosoever beleeveth that Iesus is the Christ is borne of God lib. 6. cap. 2. § 9. 5. 3. And his Commandements are not grievous l. 7. c. 6. § 8. The Revelation 7. 14 15. These are they that came out of great tribulation therefore are they before the throne of God lib. 8. cap. 5. § 16. 19. 8. The fine linnen is the righteousnesse of Saints lib. 2. c. 2. § 5. 22. 11. He that is righteous let him bee righteous still l. 2. c. 4. § 5. c. 5. § 10. l. 7. c. 8. § 23. 22. 12. I come quickly and my reward is with me to give to every man as his worke shall be The end of the Table of the places of Scriptures expounded in this Treatise A Table of things contained in this Treatise of Iustification A Abraham THough he abounded with good works yet he was justified by faith without workes lib. 4. cap 8. § 15. lib. 7. cap. 3. §
Greeke Fathers § 2. and eleven of the Latine Fathers § 3. The authority of foure Councils § 4. Bellarmines reasons to prove merits § 5. Other questions concerning merits discussed l. 8. c. 7. whether trust is to bee reposed in merit § 2. De intuitu mercedis § 3 4 whether it bee lawfull to doe a good worke with intent to merit thereby lib. 8. cap. 7. § 5. The seven conditions required in merit l. 8. c. 8. whereof three are not contrâ—…verted § 1. The fourth that it bee liberum § 2. Fifthly that it be the worke of a man in state of grace § 3. Sixthly that it have the promise of God § 4. Seventhly that it proceed from charity § 5. All these conditions concurring doe not make a worke meritorious lib. 8. c. 8. § 6. Bellarmines dispute that good workes are condignely meritorious non solum ratione pacti but also ratione operis examined l. 8. c. 9. His seven arguments to prove condigne merits ratione operis l. 8. c. 9. § 5. c. What things may be merited l. 8. c. 9. § 13. N Necessity of good workes urged by us l. 7. c. 1. By Bellarmine c. 4. O Obiect of Faith Lib. 6. cap. 6. The proper obiect of iustifying faith is CHRIST § 2. The obiect of Abrahams faith § 3 4 5. Christ the proper obiect of faith in two respects § 6. Bellarmines dispute first that the obiect of faith is not speciall § 7. By virtue of the iustifying faith all other articles may become the obiect of speciall faith l. 6. c. 6. § 7. Whether every man is bound to beleeve that he is elected c. § 8. Secondly whether a man may be iustified without speciall faith § 9. Thirdly whether a man is iustified by speciall faith l. 6. c. 6. § 10. Osiander His errour that the righteousnesse of God by which we are iustified is the righteousnesse of the Godhead dwelling in us l. 1. c. 3. § 2. P Papists They take away iustification l. 1. c. 1. § 1. l. 2. c. 6. § 22. From iustification they exclude remission or forgivenesse of sinnes lib. 2. cap. 7. § 2. They confound the Law and the Gospell and make void the covenant of grace l. 4. c. 8. § 5. They deprive Christians of the chiefe part of their christian liberty § 6. They are fallen from grace lib. 7. c. 3. § 9 10 11 12. Their maine errours in the article of iustification l. 2. c. 1. § 1. Paritie Parity of righteousnesse l. 4. c. 13. Parts of iustification Lib. 1. c. 4. § 16 17. c. 6. § 5. Passive righteousnesse of Christ. Whether we be iustified by it onely l. 1. cap. 4. Paul Not iustified by inherent righteousnesse l. 4. c. 8. § 15. Pelagians Their errours concerning grace lib. 3. cap. 6. § 2. Perfect Whether any such lib. 4. c. 10. § 10 11. l. 7. c. 6. § 15. 16. Penitencie Bellarmines fifth disposition to iustification l. 6. c. 12. § 9 10. Purpose to receive the Sacrament Bellarmines sixth disposition to iustification l. 6. c. 12. § 11. Purpose of a new life Bellar. 7th disposition l. 6. c. 12. § 12. R. Remission of sinne is not that onely thing wherein iustification consisteth lib. 1. cap. 4. § 16. 17. 18 21. n. 3. Obiect It is as well of the sinnes of omission as of commission lib. 1. cap. 4. § 19. Obiect 2. By it men are made innocent therefore iust § 20. Three arguments of I. P. § 21. of I. F. § 22. 23. Some make remission the entire forme of iustification lib. 1. cap. 5. § 1. 4. It is not that righteousnesse which is imputed lib. 1. cap. 4. § 1. cap. 5. § 5. 6. Remission of sinne and acceptation as righteous the two parts of iustification lib. 1. cap. 6. § 5. Remission of sinne is by the Papists excluded from iustification lib. 2. cap. 7. § 1. 2. Remission of sinne is not the utter extinction of it lib. 2. cap. 7. § 3. It is as the forgiving of a debt § 4. What it signifieth in the Scriptures ibid. Three questions I. What that is which is remitted § 5. whether the Macula § 6. 7. II. The bookes out of which God doth wipe or blot our sinnes § 8. III. By what act of God are our sins remitted § 9. The utter deletion or extinction not granted in this life § 10. The guilt and punishment not taken away by infusion of righteousnesse § 11. Remission doth not worke a reall change § 12. Absurdities which follow this assertion that remission is the utter extinction of sinne § 13. and are necessary consequents of their doctrine of iustification by inherent righteousnesse § 14. lib. 5. cap. 5. § 6. 7 8. Bellarmines proofes out of the Scripture that remission of sin is the utter abolition of it lib. 2. cap. 8. those places of Scripture mention either the taking away of sinne § 2. or the blotting out of sinne § 3. or the purging of sinne § 4. or the not being of it § 5. or the perfection of righteousnesse § 6. Other arguments from the efficacie of Baptisme § 7. 8. his unanswereable argument out of Rom. 5. 19. answered lib. 2. c. 8. § 10. See more of this question lib. 5. cap. 5. § 6 7 8. Reward Reward merces is either gratuita free or debita due l. 8. c. 5. § 3. 4. 5. The reward of eternall life equall but not of glory l 4. c. 13. § 2. How farre foorth good workes are rewarded l. 8. c. 9. § 12. VVhether good workes may bee done with an eye to the reward l. 8. c. 7. § 3. 4. VVhether they may bee done with intent to merit § 5. Righteousnesse The righteousnesse of God a moving cause of iustification l. 1. c. 2. § 2 3. Righteousnesse of Christians twofold l. 1. c. 1. § 2. Bellarmines distinction of righteousnesse of the Law and in or by it l. 4. c. 8. § 2. 3 4. l 7. c. 2. § 8. The righteousnesse of God is the matter of iustification not the righteousnesse of the Godhead lib. 1. c. 3. § 2. But the righteousnesse of the Mediator the man CHRIST IESVS § 3. His whole righteousnâ—…sse both negative and also possitive § 3 4. Which is truely called the righteousnesse of God § 5. The comfort arising out of this doctrine § 6. Righteousnesse inherent Not perfect l. 4. c. 2. § 8 c. and c. 3. Reasons proving the works of the faithfull not to be purely and perfectly good I. Out of Esai 64. 6. Lib. 4. cap. 3. § 4 c. ad 11. II. Because there is a mixture in them of sinne out of Exod. 28. 36 38. § 11. Eccles. 7. 20. § 12. III. The fruâ—…t is as the tree § 13. IV. Actions purely good may stand in iudgâ—…ment § 14. an instance in prayer § 15. Testimonies of Fathers § 16. Bellarmines proofes I. Allegation of Scriptures And I. Iob 1. 22. l. 4. c. 4. § 1 2. II.
our justification and sanctification to both And therefore as we are first above all things to desire that God may bee glorified so that hee may bee glorified wee are first among those things which wee desire for our owne good to seeke his Kingdome and his righteousnesse that his Kingdome of glory and the Kingdome of Grace which consisteth in the righteousnesse of justification and the two companions thereof peace and joy in the holy Ghost may come upon us and next that his will may be done upon earth as it is in heaven by our new obedience for this is the will of God even our sanctification Salvation I say is the end both of our justification and sanctification for being made free from sinne and become servants to God we have our fruit unto holinesse and the end everlasting life The end of our faith by which we are justified is the salvation of our soules unto which by justification wee are entituled and saved in hope that being justified by his grace wee should bee made heires according to hope of eternall life for all that be justified shall be glorified And this also I noted in the definition when I said that those whom the Lord doth justifie by imputation of Christs righteousnesse he accepteth as righteous in Christ and as heires of eternall life for by faith we have remission of sinnes and inheritance among them that are sanctified § III. But we are justified by faith not onely that in the end wee may be saved but also that in the meane time our salvation being of Grace might be certaine and sure and that being justified by faith we might have peace and joy in the holy Ghost Whereas if it depended upon our workes or worthinesse it would be uncertaine For the promise of this inheritance was not made to Abraham and his seed through the Law in respect of any righteousnesse therein prescribed but through the righteousnesse of Faith And therefore it is of faith that it might bee by grace to the end the promise might be sure to all the seed Rom. 4. 13. 16. § IV. The other end which is subordinate not onely to Gods glory but also to our Salvation is our sanctification as being the way to eternall life for though we be saved by grace through faith and not of workes yet we are the workmanship of God created in Christ Iesus unto good workes which God hath before ordained that we should walke in them We are therefore justified First that God may be glorified Secondly that wee may bee saved in the life to come Thirdly that in this world we may lead a godly life See Luk. 1. 74 75. 1 Pet. 2. 24. Tit. 2. 11 12 13. So much of the causes § V. There remaine the essentiall parts of justification which I expressed in the definition when I said that God doth justifie a beleeving sinner when imputing unto him the righteousnesse of Christ he doth absolve him from his sinnes and accepteth of him in Christ as righteous and as an Heire of Eternall Life The parts therefore of justification are two absolution from sinne and acceptation as righteous in Christ both which the Lord granteth by imputation of the full and perfect satisfaction of Christ whereby he fully satisfied the Law both in respect of the penalty which he satisfied by his sufferings and also in respect of the precept which he satisfied by his perfect righteousnesse both habituall and actuall As therefore there were two branches of the Law to be satisfied the commination and the Commandement and two parts of Christs satisfaction answerable thereunto so there are two parts of justification absolution from the curse of the Law by imputation of Christs sufferings wherein he became a curse for us and acceptation as righteous in Christ by imputation of Christs most perfect righteousnes both habituall actuall in respect of both which parts of his satisfaction Christ is the end of the Law for righteousnes that is doth justifie all that truly beleeve in him § VI. And hereby it may appeare that those three benefits of Redemption Reconciliation and Adoption are all comprehended under this maine benefit of justification the two former being all one in substance with the former part for as touching the former In Christ wee have Redemption through his bloud even remission of sinnes Eph. 1. 7. Col. 1. 14. And as touching the latter God was in Christ reconciling the world unto himselfe not imputing unto them or remitting their sinnes 2 Cor. 5. 19. and therefore all three Remission of sinnes Redemption and Reconciliation are ascribed to the bloud and to the death of Christ. The third is all one in substance with the second part For what is it to be adopted but to be accepted of God in his beloved as righteous and as an Heire of Eternall Life and this is ascribed to the righteousnesse and obedience of Christ both in his life and death For therefore was the Sonne of God made under the Law namely to obey and to fulfill and to satisfie it that hee redeeming us from the yoke of the Law requiring perfect obedience in us to justification we might receive the Adoption of sonnes § VII Now follow the consequents and fruits of justification which are the Grace of Sanctification and the parts therof consisting partly in righteousnesse inherent and partly in outward obedience called good workes which I doe the rather mention in this place because the Papists though they cannot deny that they are the effects and fruits of justification which as they use to alleage out of Augustine Non praecedunt justificandum sed sequuntur justificatum not goe before as causes but follow as effects yet notwithstanding most absurdly contend that they concurre with faith unto justification as the causes thereof wee acknowledge them to be necessary in the subject that is the party that is justified and to bee saved necessitate praesentiae as the necessary fruits and consequents of justification and as necessary antecedents to glorification but we deny their necessity of efficiencie as causes concurring to the act of justification or merit of salvation We acknowledge them as the necessary fruits of Redemption and Iustification as the markes and cognizances of them that shall be saved the necessary forerunners of glorification the onely true way to our heavenly countrey the evidence according to which wee shall be judged at the last day yet we are not justified by them nor saved for them as hereafter I shall plainely and plentifully prove but onely by and for the righteousnesse and merits of Christ apprehended by Faith A TREATISE OF IVSTIFICATION THE SECOND BOOKE That Justification and Sanctification are not to bee confounded CAP. I. Setting downe the heads of the Controversies the first whereof is that Iustification and Sanctification are not to be confounded The first proofe
in the question of justification betweene grace and workes as that if wee bee justified by the one wee cannot be justified by the other but they might as well stand together as the first justification of the Papists which is habituall consisting in the habits of grace infused with the second which is actuall consisting in works or rather the one would infer the other because we cannot be justified by the one I speak of adulti without the other for if wee bee justified by inherent righteousnesse that righteousnesse must be totall and perfect and therfore both habituall and actuall and both must concur unto justification for neither without the other is perfect Object Yea but the Apostle when hee saith that faith doth justifie without workes hee speaketh of the first juâ—…ification unto which works doe not concurre and when hee opposeth grace to workes hee meaneth the works of the Law done before faith without grace by the power of nature Answ. This is all that the Papists have to excuse themselves that they doe not openly contradict the Apostle who so often and so peremptorily concludeth that wee are justified by grace and not by workes by faith without the workes of the Law But it is evident that by the workes of the Law is meant all that obedience and righteousnesse that is prescribed in the Law which is the perfect rule of all inherent righteousnesse And therefore when the workes of the Law are rejected all inherent righteousnesse is excluded from justification It is also manifest that the holy Ghost speaketh generally of all men whether in the state of nature or in the state of grace and of all workes whether going before or following after faith insomuch that the workes which wee have done in righteousnesse Tit 3. 5. are excluded yea the workes of faithfull Abraham are denied to have justified him before God And therefore those who have both faith and works are justified by faith without workes But these objectiots I shall fully satisfie in their due place § X. Sixthly whereas the Papists say that justifying grace is the same with charity I argue thus Charity is the fulfilling of the Law in our owne persons But wee are not justified by our fulfilling of the Law in our owne persons Gal. 2. 16. 3. 10 11. Therefore we are not justified by our charity and consequently not by grace inherent § XI Seventhly that the Apostle by grace in the articles of justification and salvation understood the gracious favour of God in Christ and not inherent grace appeareth both by his assention Rom. 5. 20. that where sinne abounded Gods grace did much more abound and by his question Rom. 6. 1. shall wee continue in sinne that grace may abound for it were a strange conceit that where sinne aboundeth inherent righteousnesse should abound so much the more And to these we may adde those places which speake of going to the throne of grace that we may obtaine mercie and find grace Heb. 4. 16. of the exceeding riches of his grace in his kindnesse towards us through Iesus Christ for by grace we are saved Eph. 2. 7. 8. of the grace of God and the gift of grace distinguished one from the other Rom. 5. 15. of those that beleeve by the grace of God Act. 18. 27. of commending men to the grace of God Act. 14. 26. 15. 40. of the word of his grace Act. 14. 3. 20. 32. of the Gospell of his grace Act. 20. 24. of the grace of our Lord Iesus Christ who being rich became poore for us 2 Cor. 8. 9. of our predestination to the praise of the glory of his grace Eph. 1. 5 6. of the election of grace Rom. 11. 5. of the appearing of the grace of God which bringeth salvation Tit. 2. 11. of Christ his tasting of death for us by the grace of God Heb. 2. 9. of the reward not imputed of grace to him that worketh Rom. 4. 4. of turning the grace of God into wantonnesse Iud. 4. c. § XII Lastly so cleare is this truth which wee deliver according to the scriptures concerning justifying grace that Albertus Pighius a famous divine among the Papists doth confesse that what the Schoolemen teach concerning justifying grace that it is a quality in our soules infused of God and there remaining after the manner of an habit and that it is the same in substance with the habit of charity c. are meere devises of men having no warrant in the Scriptures Thomas Aquinas also writing on Tit. 2. 11. it is to bee knowne saith he that grace signifieth mercie and mercie alwayes was in God yet in respect of men in times past it lay hid but when Christ the Sonne of God appeared grace appeared and it may be said that in the Nativity of Christ grace appeared two wayes the former because by the greatest grace of God he was given unto us and upon this grace in the second place followed the instruction of mankind wherupon he saith teachingus c. Whereunto we may adde that those few places which Bellarmine alleageth for inherent grace are by some of their owne writers understood of the gracious favour of God as we shall shew in the particulars which now we are to examine CHAP. III. Bellarmines allegation for grace inherent out of Rom. 3. 24. proved to make against himselfe § I. BVt before I propound them I am to advertise the Reader that we do not deny that there are divers graces of sanctification and those also necessary to salvation as faith hope charity the feare of God c. inherent in the soules of the faithfull as divine qualities residing there per modum habitus So that Bellarmine in his booke de gratia lib. arbitr might well have spared his labour whereby he endeavoreth to prove such grace or graces to bee inherent in the soule which never any of us denyed But wee deny that gratia gratum faciens or justifying grace is inherent in us This therefore Bellarmine laboureth to prove lib. 2. de justif cap. 3. unto which in the other place hee doth referre us alleaging Rom. 3. 24. Being justified freely by his grace through the redemption which is in Christ Iesus c. Answ. It cannot bee denyed but that the popish cause in this particular is very desperate when for the defence thereof they are able to alleage one onely place where grace is mentioned and that such a one as is a most pregnant testimony to prove free justification by faith onely without respect of any righteousnesse or grace inherent in us § II. And this is proved first by the context or coherence of these words with those which goe before For thus the Apostle reasoneth Those that bee in themselves sinners and by their sinne obnoxious to the judgement of God are not justified by righteousnesse inherent all which is prescribed in the Law but of necessity must be justified by a righteousnesse which
because Christ is God who as â—…eremy prophecied should be called â—…ebovah our righteousnesse â—…er 23. 6. Now his righteousnesse is called Gods righteousnesse as hath beene said not because it is the righteousnesse of the Godhead but because it is the righteousnesse of him that is God For as the bloud of Christ by which we are redeemed is Gods bloud Act. 20 28. so the righteousnesse of Christ by which we are justified is the righteousnesse of God and is so called 2 Cor. 5. 21. Rom. 1. 17. 3. 21. 10. 3. and most plainely 2 Pet. 1. 1. where it is called the righteousnesse of God and our Saviour Iesus Christ which is an excellent testimony to prove the Deity of our Savior like to that Tiâ—… 2. â—… 3. for it is not said of God of our Saviour as noting two persons but of God and our Saviour as betokening one Secondly because it is that very righteousnesse of God whereof the Apostle speaketh in the places even now mentioned where it is so called neither because it is the essentiall righteousnesse of God as I have shewed before against Osiander nor because it is a righteousnesse in us from God for that is perfectly described in the Law as this is not Rom. 3. 21. and because that as I shall shew in the proofe of the second part of the assumption is not called Gods but ours but because it is the righteousnesse of that person who is God which that wee should not thinke to bee any thing in us is called sometimes his bloud Rom. 5. 9. sometimes his obedienâ—…e that is both his passive and active righteousnesse by imputation whereof those that truely beleeve are made the righteousnesse of God not in themselves but in Christ even as hee by imputation of our sinnes was made sinne for us § III. 3. Because divers of the Fathers to whose judgment some of the popish Doctors subscribe by the righteousnesse of God mentioned in the first third and tenth chapters to the Romanes understand Christ and his righteousnesse Origen in Rom. 3. therefore this righteousnesse of God quae est Christus which is Christ is manifested without the Law and so in Rom. 10. 3. Ambrose in Rom. 10. 3. Not knowing the justice of God that is as hee expoundeth ignorantes â—…uncesse Christum the Iewes being ignorant that this is the Christ whom God had promised said another was to be expected preferring their owne righteousnes which they had by the Law before him who is the righteousnesse of God by faith justitia n. ipse est for hee himselfe is the righteousnesse which words wee finde also in Sedulius in Rom. 10. 3. Anselmus in Râ—… 10. 3. they are not subject Justiciae Dei id est Christo to the righteousnesse of God that is to Christ. Remigius in Ro. 10. 3. Ignorantes Dei justitiam non quo ipse justus est essentialiter sed Christm c. They being ignoranâ—… of the justice of God not that whereby he is just essentially but Christ they would not submit their neckes justitiae Dei id est Christâ—… to the justice of God that is to Christ and in Rom. 3. 21. possumus ipsam justitiam Dei Patris id est Filium intelligere we may understand the very righteousnesse of God the Father that is to say the Sonne from whom and by whom we are justified ipse Christus justitia nostra Christ himselfe our righteousnesse hath testimony from the Law and the Prophets Some to the same purpose understand the righteousnesse of faith Theophilact in Ro. â—… 10. 3. and Oecumenius likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith in Christ hee calleth the righteousnesse of God Anselmus in Roman 1. 17. the righteousnesse of God is revealed in the Gospell that is the righteousnesse of faith which was covered in the Law for the righteousnesse of God is that by which hee freely justifieth a sinner through faith without the workes of the Law Sedulius in Rom. 1. 17. the righteousnesse of God because it was just that as Abraham beleeving was justified by faith onely so all others imitating his faith should be saved Augustine speaking of those words Rom. 3. 21. the righteousnesse of God is manifested hee did not say saith hee the righteousnesse of man or the righteousnesse of our owne will but the righteousnesse of God not whereby God himselfe is just sed qâ—… induit hominem but wherewith hee endueth a man which is a metaphore taken from garments when he justifieth a sinner where if Augustine had by righteousnesse understood inherent he should have beene confuted out of the very place which saith this righteousnesse is revealed without the Law which cannot be verified of inherent righteousnesse And againe this is the righteousnesse of God quae testamento veteri velata in 〈◊〉 revelata which having beene covered in the Old Testament which cannot be said of righteousnes inherent for all that righteousnes which is from God in us whether it bee habituall consisting in the habit of charity or actuall which is obedience is exactly prescribed in the Law which is the perfect rule of all inherent righteousnesse is discovered in the New which is therefore called the righteousnesse of God because by imparting it he maketh men righteous § IV. But most agreeable to the words and meaning of the Apostle is the exposition of Theodoreâ—… as it is related by Cardinall Tolet and Pererius the Iesuite That by the righteousnesse of God is meant the righteousnesse of Christ who is both God and man which he performed for the redemption of Mankinde thereby fully satisfying the justice of God for us I conclude with Pererius and Cardinall Cajetan The justice of God is a justice satisfactory to God for the sinnes of Mankinde by the death I adde and obedience of Christ. And this is called the justice of God the justice of faith or the justice which is by faâ—…th Rom. 10. 6. Cajetan in Rom. 10. 3. The justice of God is a justice of satisfaction to God for mankinde by the death of Christ and in 2 Cor. 5. 21. the righteousnesse of God in Christ is the merit of Christ sufficient even to satisfie for us and to justifie us which is called Gods both because it is the righteousnesse of God personally and also because before the tribunall of God it is true righteousnesse differing from our righteousnesse which before the judgement seate of God are as the cloth of a menstruous woman when therefore the merit of Christ is communicated unto us then are we made the righteousnesse of God in Christ because wee are made just not by our owne righteousnesse but by the righteousnesse of God communicated unto us in Christ for we are made just before God by the merit by the satisfaction by the reconciliation made by Christ and againe in Rom. 3. 24. The redemption wrought by Christ is Gods righteousnesse not ours because Iesus Christ himselfe
bee justified by his owne fulfilling of the Law for none can fulfill it therefore none are justified by inherent righteousnesse § X. Our eighth argument we are not justified before God both by faith and by workes by Gods righteousnesse and our owne by that righteousnesse which is out of us in Christ and by that which is inherent in our selves For the holy Ghost maketh such an opposition betweene these as that they cannot stand together Rom. 3. 28. 4. 4 5. 9. 30 31 32. 11. 5 6. Phil. 3. 9. Gal. 2. 16. 3. 11. Eph. 2. 8 9. But wee are justified by faith by the righteousnesse of God through faith by Christs righteousnesse which is out of us in him viz. by his sufferings and by his obedience as besides the places even now quoted appeareth Rom. 5. 9. 19. Therfore we are not justified by righteousnesse inherent in our selves § XI Our ninth argument Imputative righteousnesse is not inherent as being not ours nor in us but communicated to us by imputation The righteousnesse by which we are justified is imputative that I prove first by testimony Rom. 4. 6 7 8 23 24. for then is God said to justifie when not imputing sinne hee imputeth righteousnesse without workes Secondly by reason The personall righteousnesse of Christ is inherent in him and not in us being proper to his person though by imputation communicated unto us The righteousnesse of God by which we are justified is the personall righteousnesse of Christ 2 Pet. 11. viz. his passive and active righteousnesse Rom. 5. 9. 19. And that it is his personall righteousnesse appeareth evidently because it is the righteousnes and obedience of one onely wheras if it were a righteousnesse from him in us it would be the justice of so many as are justified so saith the Councell of Trent justitiam in nobis recipientes unusquisque suam § XII Our tenth argument That justification which the Scripture teacheth taketh away all matter of boasting Rom. 3. 27. Epbes. 2. 9. But justification by works or by inherent righteousnesse doth not take away all matter of boasting Rom. 3. 27. 4. 2. Eph. 2. 9. Therefore justification by workes or inherent righteousnesse is not that which the Scriptures teach we must therefore say with Ambrose that is profitable to me that we are not justified by the works of the Law wherefore I have not whereof to glory in my workes I have not whereof to boast And therefore I will glory in Christ. I will not glory because I am just but I will glory because I am redeemed I will glory not that I am without sinne but because my sinnes are forgiven mee I will not glory because I have beene profitable or because any other hath profited me but because Christ is an Advocate for me with the Father and because his bloud was shed for me § XIII Our eleventh argument If there be no justification but by righteousnes inherent and that also perfect and pure then is justification promised upon an impossible condition and so consequently the promise should be void and of none effect But farre be it from us to thinke that the promise of justification by Christ is void and of none effect Therefore wee are not justified by workes or by righteousnesse inherent but by faith that the promise might bee sure to all the seed as the Apostle reasoneth Rom. 4. 13 14 15 16. § XIV Our twelfth argument because unto justification concurreth remission of sinnes as a necessary part thereof from whence three arguments arise First true justification is not without remission of sinne The popish justification by infusion of perfect righteousnesse is without remission of sinne For although they pretend that to their justification concurreth remission of sinne yet by remission they not understanding the pardoning or forgiving but the extinction and abolition of sinne have utterly excluded from justification the forgivenesse of sinne as I have shewed before Secondly unto true justification necessarily concurreth remission of sinne And where is remission of sin there is imputation of righteousnesse without workes But in the popish justification there needeth no imputation of righteousnesse and that for two reasons which Bellarmine doth prosecute at large in his dispute against imputation The one because in justification by infusion of righteousnesse sinne is fully expelled and therefore no need of imputation And secondly because the righteousnesse which is infused is perfect of it selfe without imputation of any other righteousnesse Thirdly if our justification and blessednesse doth consist in the forgivenesse of our sinnes as it doth Rom. 4. 6 7. ex Psal. 32. 1. then not in perfect inherent righteousnesse for where is neede of the forgivenesse of sinne there is no perfect righteousnesse inherent And where perfect righteousnesse is infused there needeth not imputation of righteousnesse § XV. Our thirteenth argument If Abraham David and Paul were not justified by righteousnesse inherent then much lesse any of us who are so farre inferiour to any of them Not Abraham whose example was a samplar in this behalfe Rom. 4. 23 24. For as Abraham the father of the faithful was justified so are we Abraham though he were a mirrour of piety abounding with good workes yet was not justified thereby As the Apostle proveth Rom. 4. 3 4 5. For to whom righteousnesse is imputed of grace through faith he is not justified by workes before God And contrariwise whosoever is justified by workes to him the reward of righteousnesse is not imputed of grace but rendred as a due and deserved debt ver 4. To Abraham righteousnesse was imputed of grace through faith vers 3. and 5. and therefore though hee abounded with workes yet hee was not justified by workes verse 2. or inherent righteousnesse but by faith without workes Not David for hee though a man according to Gods owne heart walking before God in truth and righteousnesse and in uprightnesse of heart yet he desireth the Lord that he would not enter into judgement with him for if hee did not onely himselfe but no man living could be justified for himselfe he maketh this confession as Augustine understandeth him nam me invenies reum si in judicium intraveris mecum for thou shalt finde me guilty if thou shalt enter into judgement with me And therefore he places his blessednesse or justification in the not imputing of sinne and imputing of righteousnesse without workes Psal. 32. 1 2. Rom. 4. 6 7. and professeth Psal. 71. 16. I will remember thy righteousnesse onely Not Paul for he though he knew nothing by himselfe yet professeth that he was not thereby justified 1 Cor. 4. 4. though hee had lived after his conversion in all good conscience before God Act. 23. 1. though herein he did exercise himselfe to have alwayes his conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleare and without offence towards God and man yet in the question of justification he renounceth all his righteousnesse
is to say justified so also by infusion that is sanctified For the justifying faith being a lively and effectuall faith purifieth the heart and worketh by love and may be demonstrated by good works And where is not inherent righteousnesse concurring with faith there is no justifying faith at all But although sanctification doe alwaies accompany justification yet wee are not justified by the righteousnesse of sanctification which is inherent because it is unperfect and wee are sanctified but in part whiles we have the flesh that is the body of sinne remaining in us Neither was there ever any man since the fall absolute or perfect in respect of inherent righteousnesse Christ onely excepted § X. Yea but saith Bellarmine the Scripture acknowledgeth some men to have beene perfect Gen. 6. 9. immaculate Psal. 119. 1. just before God Luke 1. 6. I answere that this perfection is not legall as being a perfect conformity with the Law which is the perfect rule of righteousnesse but evangelical as being one of the properties of our new obedience which is not to bee measured by the perfect performance but by the sincere and upright desire and purpose of the heart For this uprightnesse goeth under the name of perfection and what is done with an upright heart is said to be done with a perfect heart and with the whole that is entire heart And likewise those men who were upright are said to have been perfect And yet notwithstanding all those men who are said in the Scriptures to have been perfect and to have walked before God with a perfect heart as Noah Iacob Iob David Ezâ—…kias c. had their imperfections Ezekias is said to have been a perfect man and to have served God with a perfect heart notwithstanding when God left him a little to try him he discovered his imperfections 2 Chr. 32. 25. 31. Of Asa it is said 2 Chron. 15. 17. that his heart was perfect all the dayes of his life and yet in the very next chapter there are three faults of his recorded where Zachary is said to have beene just before God and to have walked in all the Commandements and Ordinances of God blamelesse in the same chapter his incredulity is registred for which hee was stricken with dumbnesse and deafnesse for the space of tenne moneths So that all that are sincere and upright that is to say no hypocrits are notwithstanding their imperfections called perfect and so the word which is translated immaculate Psal. 119. 1. signifieth upright and to be righteous before God is all one with upright Thus the holy Ghost teacheth us to expound the word which is translated perfect viz. thamin and tham that to be upright is to walke before God is to walke before God and to walke before God is to be perfect Gen. 17. 1. Let perfection and uprightnesse preserve me Psal. 25. 21. Psal. 37. 37. Observe the perfect man and behold the upright for the end of that man is peace § XI Yea but Bellarmine will prove that these men which are in the Scriptures called just were endued with inherent righteousnesse because they brought forth good workes which were the fruits and effects of their inward righteousnesse for he that doth righteousnesse is righteous whom doth he now confute wee doe not deny them who are commended in the Scriptures for righteous persons to have been endued with righteousnesse inherent but wee deny that they or any of them were justified before God thereby As for example Abraham who abounded with good workes was justified by faith without workes Rom. 4. 2 3. and as hee was justified so are all the faithfull Rom. 4. 23 24. David though a man according to Gods own heart walking before him in truth and righteousnes and uprightnesse of heart yet professeth that neither he nor any man living could be justified if God should enter into judgement with them and therefore placeth his happinesse and justification notin his vertues or good works but in the not imputing of sin and imputation of righteousnesse without workes Rom. 4. 6. Paul though hee knew nothing by himselfe yet professeth that hee was not thereby justified 1 Cor. 4. 4. Yea in the question of justification hee esteemeth his owne righteousnesse of no worth Phil. 3 8 9. But as wee doe not deny the faithfull to bee endued with inherent righteousnesse so we affirme that whosoever is justified by imputative righteousnesse is also sanctified in some measure with righteousnesse infused and inherent In respect whereof though they bee also sinnes in themselves by reason of their habituall corruptions and actuall transgressions being in part carnall and sold under sinne and by the Law which is in the members led captive to the Law of sinne yet they have their denomination from the better part Even as a wedge of metall wherein much drosse is mingled with Gold is called a wedge of Gold though not of pure Gold and an heape of Corne wherein is as much chaffe as Wheate is called an heape of Wheate though not of pure Wheate So the faithfull man in whom there is the flesh and body of sinne as well as the Spirit and regenerate part is called of the better part a righteous man though not perfectly absolutely purely just in respect of his righteousnesse inherent Indeed every true beleever so soone as he is indeed with a true justifying faith is perfectly just by righteousnesse imputed but at the best he is sanctified onely in part § XII His sixth testimony is taken out of Rom. 8. 29. and 1 Cor. 15. 49. where it is said that the just are conformable to the image of Christ and doe beare the image of the second Adam as they have borne the image of the first Adam from whence hee collecteth three reasons The first As Christ was just so are wee and as hee was not just so â—…re not we But Christ was just by inhâ—…rent rightâ—…ousnesse and not by imputatiâ—…n Therefore we are just by inherent righteâ—…usnesse and not by impâ—…tation The proposition he proveth by the places alleaged First I answer to the proofe of the proposition that the places alleaged are impertiâ—…ent For the question being of the righteousnesse of â—…ustification never any understood the Apostâ—…e in these places to speake thereof But either of filiation as Chrysostome and others understand the former plate because as Christ is the Sonne of God so also are wee or of afflictions because whom God hath predestinated to bee like his Sonne in glory they shall bee conformable to the image of his Sonne in bearing the Crosse which sence is given by our Writeâ—…s and is agreeable to the scope of the Apostle in that place to the Romans or of Glory that when he shall appeare wee shall bee like him in glory of which as Ambrose Sedulius and others understand Rom. 8. â—…9 fo the other place being read in the future as it ought to bee in
the punishment thereof be inflicted upon us which is both our originall corruption and death it selfe besides many other calamityes then is it to be presupposed that the sin it selfe is imputed to us For if the sin it selfe had not been imputed then as Bellarmine himselfe somewhere argues neither the guilt nor the corruption had belong'd unto us Again things that are transient when they are once past and gone cannot bee communicated otherwise than by imputation That transgression of Adam as all other actions was transient and therefore if it be demanded how it being so long past and gone can bee communicated to us Bellarmine truly answeareth it is communicated unto us by generation eo modo quo communicari potest id quod transiit nimirâ—…m per imputationem in that manner according to which that may be communicated which is transient and gone to wit by imputation If it be objected which was Bellarmiâ—…es prime argument for inherent righteousnesse that through the disobedience of the first Adam wee were made sinners by inherent unjustice and therefore by the like reason through the obedience of the second Adam wee are made just by righteousnesse inherent I answere that from Christ we have both justification and sanctification the former answering to the guilt of Adams transgression imputed the latter answerable to the originall corruption by generation derived but though wee have them both from Christ yet not after one manner the former wee have by imputation the latter by infusion But of this place I have spoken heretofore at large § II. Our seventh argument Whosoever is a sinner in himselfe and so continueth whiles he remaineth in this life cannot bee justified otherwise than by imputation This I take to bee a most certaine and undeniable truth But every many whatsoever Christ onely excepted is in himselfe a sinner and so continueth whiles hee remaineth in this life Therefore no man whatsoever can othervise bee justified but by imputation Or thus The justification of a sinner is imputative for to a sinner the Lord when hee justifieth him imputing not sinne imputeth righteousnesse without workes Rom. 4. 6. 8. The justification of every Christian is the justification of a sinner and so is called of all writers boâ—…h old and new both Protestants and Papists Therefore the justification of every Christian is imputative The assumption of the former syllogisme is denyed by the Papists but against the testimony of their owne Conscience and against the common experience of all men in all times and places But this I prove it briefly All that sometimes doe sinne or have sinne abiding in them are sinners all men sometimes do sinne and have sinne remaining in them therefore all men are sinners the assumption is proved by Iames the just and by the holy beloved Apostle including themselves in many things wee offend all of us and if wee say wee have no sinne wee deceive our selves and there is no truth in us But that all mortall men are sinners I have sufficiently proved before Vnlesse therefore the Papists will say they are no sinners and that in them there is no sinne which if they doe say wee may bee bold to tell them that there is no truth in them they must confesse justification by imputation of Christs righteousnesse § III. Our eigth argument To whom faith is imputed unto righteousnesse without workes hee is not justified by workes that is by righteousnesse inherent but by imputation of Christs righteousnesse To Abraham and all the faithfull faith is imputed unto righteousnesse without workes Therefore they are not justified by workes but by imputation of Christs righteousnesse The former part of the proposition is proved by opposition of faith to workes in the question of justificâ—…tion and by the testimony of the the Apostle Rom. 4. 3 4 5 6 7 8. The latter part is proved by the former for if not by inherent righteousnesse then by imputed and if by faith and yet not by inherent righteousnesse then not by faith in respect oâ—… it selfe as it is an habit inherent in us but in respect of the object which it apprehendeth Of which that is verified properly which by a trope viz. a Metonimy is ascribed to faith namely that it justifieth and saveth that by it wee have remission of sinne and the inheritance c. that is Christ received by faith doth justifie and save c. The assumption in expâ—…esse termes is delivered Rom. 4. 3. 5 6. 22 23 Here Bellarmine confesseth that faith indeed is imputed unto righteousnesse and that is our righteousnesse which confession doth not well agree with his assertions elsewhere that faith doth but dispose unto justification and that our formall righteousnesse is our charity that faith is an habit of the Vnderstanding but justice is an habit of the Will But our glosse hee doth not allow when wee say by faith that is by Christs righteousnesse apprehended by faith because it is repugnant to the Apostle for two causes For first hee doth not say Christs righteousnesse but faith is imputed Now faith is not Christs righteousnesse but ours by Gods gift Which notwithstanding is the maine doctrine of the Gospell revealing the righteousnesse of God that is of Christ who is God from faith to faith the righteousnesse of God by faith that is which is apprehended by faith For faith it selfe is not the righteousnesse of God which doth justifie or save us but the instrument to receive Gods righteousnesse and therefore doth not justifie or save properly but relatively in respect of the object which it doth receive that is to say the righteousnesse of Christ which doth justifie and save those which receive it by faith and therefore when it is said in the Gospell more than once thy faith hath saved thee the meaning is that Christ received by faith hath saved those which did beleeve in him Act. 3. 16 it is said that faith in Christ had cured the lame man but it is thus to be understood that the name of Christ by faith in his name did cure him For we are justified and saved by a perfect righteousnes which is of infinite value and merit which is not faith nor any other grace or graces inherent but onely the righteousnesse of Christ. And yet because by faith wee are united to Christ and by it are made partakers of his benefits therefore all the benefits which wee receive from Christ are attributed to faith as elsewhere I have shewed To faith metonimically but properly to Christ himself His second reason because the word imputare in this place doth not signifie a bare reputing but a reputing unto which the truth is answer able in the thing it selfe as is plaine by these words Ei qui operatur merces imputatur c. for it is certaine that to him that worketh not onely in opinion and conceipt but truely and indeed the reward is due Answ. This reason doth not
transient or the sinfull blemish remaining in the soule which is a vicious disposition and pronenesse to sinne left as the remainder of originall sinne and increased by our owne actuall transgressions as it is a fault and the offence of God bringging with it reatum culpae to a beleever and is not imputed to whom Christs obedience is imputed but covered with the robe of Chrisâ—…s righteousnesse by imputation wherof he is not only freed from the guilt both of the punishment and of the fault but also accepted as righteous in Christ but as the maculâ—… is an habituall sinne or sinfull disposition polluting the soule as a remainder of originall sinne increased by our actuall transgressions it is not wholly abolish'd in this life and much lesse at once but it is mortified by degrees in those that repent of their sinnes who day by day are renewed in the innerman As for those places which Bellarmine alleageth to prove remission of sinne to be the totall abolition of sinne I have fully answered heretofore in the second question of the first controversie shewing that divers of them are to be understood in respect of the guilt which in remission is totally abolished The other which are to bee expounded of the corruption are understood of the cleansing and purging of our soules from them either begunne in this life or finished at the end of this life For the death of the body bringeth with it in the children of God the death and utter extinction of sinne And therefore death which was brought in as a punishment of sinne becommeth a remedy to extinguish sinne For whiles we live in the mortall body sinne liveth in us but when the body dyeth sinne is extinguished CAP. III. Containing our two last Arguments § I. OVR foureteenth Argument If redemption reconciliation and adoption be imputative then justification also is by imputation For I have shewed heretofore that these three in substance differ not from justification for as all these three benefits are comprised under justification so in them the whole nature of justification doth consist For what is it to be redeemed and reconciled but to have our sins remitted or not imputed by the imputation of Christs sufferings which is the first part of justification and what is it to be adopted but to bee accepted in the beloved as righteous and as an heire of eternall life by imputation of Christs obedience which is the second part of justification But those three benefits are imputative all of them wrought by the not imputing of sinne which had made us the bond-slaves of sinne and Satan enemies to God and children of the devill and by the imputation of Christs merits whereby of the slaves of sinne and Satan wee are made Gods servants of enemies his favourites of the children of the devill the sonnes of God § II. Our fifteenth Argument out of Psalm 32. and Rom. 4. If the Holy Ghost describe justification to bee the forgiving of iniquities the covering of sinne the not imputing of sinne to the sinner the imputing of righteousnesse not to him that worketh but to him that beleeveth in Christ or imputing of righteousnesse without workes then justification standeth not in deletion of sinne by infusion of righteousnesse but in imputation of Christs righteousnesse by which the sinner is both freed from his sinne and also accepted as righteous But the Holy Ghost doth so describe justification Rom. 4. 6 7 8. â—…x Psalm 32. 1 2. To both parts Bellarmine doth answere The assumption hee first denieth and then cavills with it For first whereas Calvin as he saith demandeth whether this bee a full definition of justification or but halfe he likewise demandeth when either the 〈◊〉 saith Blessed is the man that feareth the Lord and Blessed are they who f are upright in the way or when our Saviour saith Blessed are the poore in Spirit blessed are the meeke c. whether each of these bee a perfect definition For if it be where is then remission of sinne Secondly he saith that Paul alleageth this testimâ—…ny out of the Psalme not that hee might thereby define fully justification but onely to prove that true justification is the gift of God and not gotten by our owne strength And that hee fitly proveth from thence that David calleth him blessed whose sinnes God remitteth that is whâ—… by the gift aâ—…d grace of God is justified § III. To the former I reply that there is not the like reason betweene these places cited by us and those alleaged by him For those containe but certaine notes and markes of Blessednesse though the Papists absurdly make eight beatitudes of the eight notes of one and the same blessednesse Matth. 5. But here the Apostle out of Psalm 32. sheweth that blessednesse it selfe whereby as appeareth by the former verse he meaneth justification which is the onely 〈◊〉 viae because by it we are intitled to the eternall happinesse which is beatitudo patriae all other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being but notes and signes of this is so defined or described For somuch those words import David doth describe the blessednesse as our translation fitly rendreth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place The second is a meere depravation of the Apostles meaning and intenâ—…ion which was not to prove that justification is the gift of God which he had already taught to be a gracious action of God freely justifying by his grace those that beleeve in Christ but by a new supply of Arguments to prove the same question which in the former Chapters hee had disputed concluding that a man is justified by faith and not by workes which question here hee proveth by the example of Abraham and by the testimony of David The Argument drawne from Abrahâ—…ms example is an excellent proofe which Chrysostome well observed as Cardinall Tâ—…let doth acknowledge For Abraham had both faith and workes and yet he was justified not by his workes but by his faith If Abraham had had no workes or not such notable workes it might have beene said that he was justified by faith without workes because he wanted workes But seeing he abounded with store of excellent works and yet was not justified by them but onely by faith this is an invincible argument to prove that a man is justified by faith and not by workes For Abraham though hee had works yet was justified by faith without workes Likewise David describeth or if you will declareth the blessednesse of the man that is that a man is blessed that is to say justified to whom the Lord imputeth righteousnesse without workes § IV. This was his denyall of the assumption But now he cavilleth that it may bee that in these words is contained the full definition of justification implicitè For there cannot be remission of sinne in Bellarmines sense that is deletion of sinne unlesse righteousnesse be infâ—…sed as darkenesse is not driven
have true faith have the Spirit of Christ dwelling in them by which Christ dwelleth in them and those which have not the Spirit of Christ are none of his Rom. 8. 9 Faith is the proper worke of the Spirit who is therefore called the Spâ—…rit of faith 2 Cor. 4. 13. And therfore those who are endued with true faith have the Spirit by both which Christ dwelleth in us Againe all that are the sonnes of â—…od have the Spirit of Christ Gal. 4. 6. all that truly beleeve are the sonnes of God as hath been shewed All that be Christs they have his Spirit for those that have not his Spirit are none of his Rom. 8. 9. All that truely beleeve are Christs 1 Cor. 3. 23. both because God hath given them unto him Iohn 6. 37. 17. 9 24. and because he hath bought them with a great price 1 Cor. 6. 19. and because by faith they are engrafted and united unto him as his members Therefore all that have true faith are endued with Charity and other graces § III. Thirdly all that are sanctified are endued with Charity and other graces for in them our sanctification doth consist All that have true faith are sanctified For first by faith the heart is purified Acts 15. 9. and true faith worketh by love Galathians 5. 6. Secondly because all that are justified are also sanctified All that have a true faith are justified therefore all that have a true faith are sanctified The proposition can in no sort be denied by the Papists who confound justification and sanctification But though they must necessarily be distinguished yet they may not they cannot be severed They are such unseparablecompanions that whosoever hath the one hath the other and whosoever hath not both hath neither whosoever is in Christ as all the faithfull are is a new creature 2 Cor. 5. 17. he liveth not after the flesh but after the Spirit Rom. 8. 1. He crucifieâ—…h the flesh with the lusts thereof Gal. 5. 24. This truth is confirmed by the oth of God whereby he hath promised in the covenant of grace that to all the faithfull the sonnes of Abraham he will give them redemption and justification and being redeemed hee will give them grace to worship him in holinesse and righteousnesse before him all the dayes of their life Those therefore whom God doth justifie by faith he doth sanctifie by his Spirit But all that have a true justifying faith are justified and by their justification have right or are entituled to the Kingdome of heaven Act. 13. 38 39. yea the Gospell teacheth not onely that they which truely beleeve shall bee saved but also that they are translated from death to life and that they have eternall life Ioh. 5. 24. 6. 47. 1 Ioh. 5. 11. 13. § IV. Fourthly all true disciples of Christ are endued with charity Ioh. 13. 35. All that truly beleeve in Christ are his true disciples therefore c. Fifthly that which worketh by Charity is not without it True faith worketh by Charity Gal. 5. 6. Sixthly The formed faith is not severed from Charity as the Papists themselves teach True justifying faith is the formed faith for that which is without forme is neither atrue nor justifying but a dead and counterfeit faith Seventhly If faith without Charity doe not justifie then a true justifying faith is not without Charity But the former is true for that faith which is without Charity profiteth nothing 1 Cor. 13. 2. therefore the later Eighthly out of 1 Iohn 4. 8. hee that beleeveth knoweth God they that love not know not God ergo they that love not beleeve not § V. To these eight arguments wee will adde seven more out of the Epistle of S. Iames Chapter 2. beginning at the 14. verse where he doth not goe about to prove that a true justifying faith doth not justifie alone but that that faith which is alone without Charity without good workes doth neither justifie alone nor at all And that hee proveth by these reasons First verse 14. True faith doth justifie and save a man that faith which is in profession onely being void of Charity or as Saint Iames speaketh when a man saith he hatâ—… faith and hath not workes doth not justifie or save a man and therefore is not a true faith Secondly à pari verse 15 16 17. Charity which is onely in words and profession and not indeed and truth is unprofitable and vaine so pari ratione faith which is onely in profession being alone void of Charity and of good workes is dead Thirdly verse 18. True faith may be demonstrated by good workes but that faith which is in profession onely and void of Charity cannot be demonstrated by good workes therefore it is not a true faith Fourthly ver 19. that faith which is common to devils is no true justifying faith for they beleeve that which they abhorre whereupon Augustine saith Fides Christiani cum dilectione est daemonis autem sine dilectione Fifthly vers 20. the dead faith of a vaine man is not a justifying faith that faith which is without charity is the dead faith of a vaine man therefore not a justifying faith Sixthly ver 21. 22. 23. 24 25. True justifying faith is such a faith as was that of Abrâ—…ham or at least as was that of Rahab that is fruitfull of good workes but that which is without Charity and without good workes is not such a faith as that of Abraham or of Rahab Seventhly vers 26. â—… simili as the body without spirit is dead so that faith which is without good workes is dead Vpon these arguments of Saint Iames it doth inevitably follow that seeing that faith which is severed from Charity and destitute of good workes is not a true justifying faith therefore a true justifying faith is not severed from Charity nor destitute of good workes § VI. These fifteene Arguments are as I suppose without exception Those which Bellarmine thought he could best answere hee hath propounded as our best Arguments and cavilled with them they are in number six the first out of 1 Tim. 5. 8. That for want whereof a man declareth himselfe to be without true faith and to be worse than an infidell cannot be separated from a true faith For want of Charity yea for want of one branch thereof which is to provide for a mans owne especially those of his owne house whom the very insidels are wont to provide for a man declareth himselfe to be without true faith that is in Saint Paules phrase hath denyed the faith and is worse than an infidell in that particular therefore Charity cannot be separated from true faith To this Bellarmine frameth an answere against himselfe that as Chrysostome and other interpreters doe witnesse the Apostle speaketh of such who are said to deny the faith because they doe not live as faith doth teach men to live as none doe who have not Charity and therefore
not the faith of Abraham nor yet of Rabaâ—… Thirdly Saint Iames there concludeth yee see then that a man is justified by works and not by faith only but a 〈◊〉 faith which Calvin calleth umbram fidei justifieth neither alone nor at all Ans. As I said before out of ver 14. by faith we are here to understand faith professed or the profession of faith And to be justified is here understood declarativè Now to declare a man before men to be justified before God two things are required the profession of the faith and a Christian life answerable to his profession and thus faith professed cooperateth with workes to declare a man to bee justified For neither works alone without the profession of the faith will doe it for workes without faith are dead nor the profession of the faith without workes for such a profession is also dead but both must goe together Fourthly saith he this is proved by two comparisons which hee calleth examples The former vers 15. 16. which hee doth very sorrily expresse first saith he he compareth a man having faith without workes to him who seeing the poore wanting food and rayment is content with that knowledge and giveth them no almes For even as it profiteth nothing the poore that the rich know their want although it be a most true knowledge unlesse according to that knowledge they bestow upon them necessaries so true faith 〈◊〉 nothing unlesse a man doe study and endeavour to live according to it Frigidè admodum dilutè For where doth Saint Iames compare true faith to these rich mens idle knowledge But the comparison plainely standeth thus As the profession of charity in giving good words to the poore that want food and raiment depart in peace be ye warmed and filled is vaine and unprofitable if men do not accordingly give them somewhat to supply their necessities so the profession of faith without workes is dead As therefore that charity which is in word and not in deed as Saint Iohn speaketh is counterfeit so that faith which is in profession only severed from good workes is counterfeit and dead Secondly saith he Saint Iames compareth faith without works to a body without Spirit which certainely is a true body though it be dead Answ. this also is contrary to the intendment of Saint Iames who therefore pâ—…oveth that faith which is without works to be no true justifying faith because it is dead For the profession of faith without workes is like to a mans body that is without Spirit yea but saith Bellarmine a dead body is a true body and a dead faith is a true faith I answere as before A dead carcase though it bee a true body in respect of his three dimensions and of his composition of the Elements yet it is not the true originall body of a man for a man is a living creature no more than a dead branch or bough is a true member of a living Tree § VI. His fourth argument is taken from those testimonies which teach that in the Church there are both good and bad in the floore both Wheate and chaffe in the net fishes both good and bad in the flocke sheepe and goats c. His reason standeth thus Some in the Church are wicked and void of Charity and other graces But all in the Church have faith Therefore some that have faith are void of Charity Answ. The assumption is most false for not all that professe faith who from thence are called fideles in opposition to Infidels are endued with true justifying faith which is not of all but of the Elect neither be all of the Church that be in it 1 Ioh. 2. 19. Non existimo quenquam ita desipere saith Augustine ut credat ad Eccesiae pertinere unitatem eum qui non habet charitatem But saith Bellarmine if the wicked who are in the Church did want trut faith then should they chiefly bee reprehended for their unbeleefe but they are reprehended non de amissione fidei sed de omissione operum not for the amission or losse of faith but for the omission of good workes Ans. when their want of faith doth appeare they are reprehended for it But because that is many times hidden and we are in the judgement of Charity to judg them faithfull who professe the faith untill the contrary appeare therfore hypocrites escape reprehension which open sinners do incur Bellarm. conclusion that true justifying faith may in the same party concur with sin and that it may be found in sinners none deny but pharisaicall Papists who hold themselves being after their fashion as namely by Baptisme or absolution justified to be no sinners professing that there is no sin in them nor any thing that God can hate And wheras Bellarmine taketh it for granted that all in the Church have faith and that none want it but such as have lost it as it is lost they say by every act of infidelity hereby is discovered the most pernicious doctrine of the Church of Rome whereby innumerable soules are nuzzled in ignorance infidelity and impenitencio to their utter ruine and perdition For they teach that all that are baptized are ex opere operato justified by infusion of Faith Hope and Charity in which estate they remaine untill they commit some mortall sinne then indeed they lose their charity and their justification but they retaine their faith which was infused in Baptisme and still are to be accounted faithfull men and women though they know nothing nor actually beleeve any thing unlesse to their Baptisme be added popish education by which for the most part they are taught to beleeve as their Church beleeveth that being the safest course which faith disposeth them to justification directing them after the losse of their charity wherein their justification consisted to seeke to the Sacrament of penance that thereby they may recover their justification Once a yeere therefore they goe to their priest to him they formally confesse their grosser sinnes formally they professe themselves sorry for them the priest absolveth them from eternall punishment enjoyning them some petite penance whereby they are to satisfie for the temporall penalty which remaineth after their absolution from the eternall by the priests absolution they all stand actually justified the priest refusing none though in truth they neither have knowledge nor faith nor Repentance or amendment of life nor any other Grace without which for all their sacramentall justifications and other they have none they live and die in a most wofull state of damnation § VII His fifth argument is taken from the proper nature of faith and charitie for saith he if faith and charitie cannot be disjoyned either it is because one is of the nature of the other or else because one necessarily ariseth or springeth from the other but neither of these may be said therfore faith and charitie may be severed Ans. First I deny the disjunctive
theefe upon the crosse Repl. But it evident that as S. Paul so also Origen speaketh of workes in generall and that in the penitent theese and in that penitent woman good workes were not wanting For the theeâ—…e reproâ—…eth his fellow confesseth his sinne acknowledgeth Christs innocencie professeth Christ in his most despicable eâ—…ate when his owne Disciples â—…ed prayeth unto Christ to remember him when he should come to his Kingdome The woman brought an Alabaster box of ointment stood behinde Christ weeping washed his feeâ—… with her teares wiped them with the haires of her head kissed his feet and anointed them with the ointment by which actions shee tâ—…tified her faith in Christ her repentance for her â—…innes her love to her Saviour acknowledged by Christ himselfe to have beene great Yet not by these good workes but onely by their faith were those two persons justified And no marvell For even Abraham himselfe though he abounded with good workes yet he was not justified by them but by faith onely Yea but saith Bellarmine Origen doth not exclude love and repenâ—…nce Repl. No mâ—…re doe we from the subject that is the partie justified but from the act of justification For although they doe not concurre with faith to the act of justification as any cause thereof yet they must eoncurre in the subject that is the partie justified as necessary fruits of faith and unseparable companions of justification V. Cyprian Fidem tantùm prodesse or as Pamelius will have it iâ—… 〈◊〉 faith onely or whâ—…lly profitetâ—… VI. Eusebius Casariensis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore that faith doth suffice us to salvation which maketh us to know God the Father Almighty and to subscribe or assent that his onely begotten Sonne is the Saviour VII Hilariâ—… it 〈◊〉 the Scribes that sinne should be forgiven by a man for they saw no more in Christ but a man and that to bee remitted by him which the law could not release for faith onely justifieth And againe Qâ—…ia 〈◊〉 sola justificat and yet againe Hac sola fides confessâ—… Christum Dei filium omnium beatitudinâ—…m glâ—…riam merâ—…it in Petrâ—… This faith alone confessed that Christ is the Sonne of God obtained in Peter the glory of all blessednesse To the first Bâ—…llarmine answereth that the particle alone excludeth onely the law which 〈◊〉 hath no place in the other two But if the law be excluded which iâ—… the rule of all inherent righteousnesse it proveth justification only by faith For if men be justified either by the legall righteousnesse or by thâ—… Evangelicall and a third cannot be named then it followeth that if men have not nor can have remission of sinnes and justification by the law that is by inherent righteousnesse which is prescribed in the law thâ—…n they must have it according to the Gospell that is by the righteousnesse of Christ received by faith onely but the former is true Act. 13. 38 39. therefore the latter VIII S. â—…asill This is perfect and entire glorying in God when a mâ—…n being not lifted up for his ownâ—… righteousnesse knoweth indeed himselfe to want true justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to bee justified by faith alonâ—… in Christ. 〈◊〉 answereth that Basil excludeth onely workes done without faith or the grace of God Reply But Basill mentioneth not workes going before Grace but speaketh of a man already justified who then doth intirely glory in God when being not lifted up with a conceit of that righteousnesse which is in himselfe but being conscious to himselfe of his defectivenesse in respect of inherent righteousnesse acknowledgeth himselfe to be justified onely by faith in Christ. IX Gregory Nazianzene speaking of those words Rom. 10. 9. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is righteousnesse to beleeve onely X. Saint Ambrose or whosoever else as ancient as he was the Authour of the Commentaries on the Epistles of Paul whom the Papists use to cite under the name of Saint Ambrose and of Bishop Ambrâ—…se when they meet with any thing that seemeth to make for them Sixâ—…us Senensis doth not only acknowledge them to be Ambrose his Commentaries but also commendeth them as being breves quidem in verbis sed sententiarum pondere graves He in very many places ascribeth justification to faith alone â—…ellarmine saith he excludeth the workes of the ceremâ—…niall Law or the necessity of externall workes which may serve perhaps for a poore shift to avoid some few places but not the most As first in Rom. 3. 24. They are justified saith he gratis that is freely because nihil operantes neque vicem redentes sola fide justificati sunt donâ—… Dei that is without workes either going before or following after they are through the gift of God justified by faith only Secondly In Rom. 4. how can the Iewes who looke to be justified by the workes of the Law thinke that they are justified with the justification of Abraham cum videant Abraham non ex operibus legis sed sola fide justificatum when they see Abraham to have beene justified not by the workes of the Law but onely by faith Non ergâ—…â—…pus est lege quando impius per solam fidem justificatur apud Deum There is no need therefore of the Law seeing a sinner is justified before God by faith alone Thirdly and on those words of thâ—… fifth 〈◊〉 according to the Latine secundum propositum 〈◊〉 sic decâ—…etum dicit à Deo ut cessante lege solam fidem 〈◊〉 Dei pâ—…sceret ad salâ—…tem Fourthly He pronounceth them blessed whom God hath ordained that without any labour or observation solâ—… fide justificantur apud Deâ—… they should be justified before God by faith alone Fifthly There being nothing required of them but onely that thâ—…y beleeve Sixthly In Rom. 9. Sola fides posita est ad salutem Seventhly in Rom. 10. Nullum opus dicit legis sed solam fidem 〈◊〉 in causa Chrâ—…sti Eighthly In 1 Cor. 1 this is ordained of God that whosoever beleeveth in Christ be safe or saved sine operâ—… solâ—… fide gratis recipiens remissionem peccatorum without worke receiving freely remission of sins by faith alone Ninthly In 2 Cor. 3. hac lex scil spiritus dâ—…t libertatem solam fidem poscens the Law of the Spirit which is the covenant of grace giveth â—…liberty requiring faith onely Tenthly In Gal. 3. 18. he noteth the improvident presumption of the Iewes who thought that men cannot be justified without the workes of the Law cum sciant Abraham qui forma ejus rei est sine operibus legis per solam fidem justificatum when themselves know that Abraham who is the patterne or samplar of that matter to have been justified by faith alone without the workes of the Law Eleventhly In Gal. 3. 22. that hee comming who was promised to Abraham fidem solam ab ijs posceret should require of them faith onely
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he which adhereth to faith alone is blessed Seventhly In Ephes. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith alone hee saved Eightly In Col. 1. 27. For at once to bring men more senselesse than stones to the dignity of Angels simply by bare words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by faith alone without all difficulty it is indeed the glory and riches of the mystery Ninthly In Tit. 1. 13. For if thou doest give credit to thy faith why doest thou bring in other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if faith were not sufficient to justifie Bellarmine by other things understandeth the ceremonies of the Law When Chrysostome indeed rejecteth al other things because faith it selfe is sufficient to justifie Tenthly There is a notable testimony cited by Bishop Iustinian out of Chrysostome in Psal. 14. which doth not only conclude this question against the Papists but also putteth a manifest difference betwixt sanctification which consisteth of many virtues and justification unto which faith onely is required Iustitia conflatur ex multis virtutibus â—…na virtus activa non facit justitiaâ—… quemadmodum nec una tabula perficit navigium nec unus lapis domum Vna sola virtus justificat fides quae est virtutum fastigium Righteousnesse is compounded of many virtues and one active virtue maketh not righteousnesse Even as one planke doth not make a ship nor one stone an house onely virtue justifieth namely faith which is the top of all virtues 11. Serm. de fide lege naturae Without faith no man hath aâ—…tained to life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the thiefe on the Crosse beleeving onely was justified and afterwards twice he affirmeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith by it selfe saved Bellarmine answereth that Chrysostome teacheth that sometimes faith alone that is without externall workes doth suffice which cannot be applyed to the penitent thiefe who as I shewed before wanted not for the time externall workes and yet not by them but by faith alone he was justified XIII Hesychius in Leviticum Grace is given out of mercie and compassion and is apprehended by faith alone fide comprehenditur solâ—… not out of works as the Apostle saith for then grace shall not be grace XIV Augustine Nam sine bonorum operum meritis per sidem justificatur impius quidem solam For without the merits of good workes a sinner is justified and that by faith alone 2. Apud Gratianum this is the faith which worketh by love huic duntaxat remissio delictorum promittitur to this onely remission of sins is promised cui soli venia promitoitu to which alone parâ—…on is promised quâ solâ peccata relaxantur by which alone sinnes are released 3 In Psal. 88. conc 2. sola fides Christi mundat The faith of Christ doth cleanse alone 4. Serm de tempore 68 Abraham beleeved God and it was accounted to him for righteousnesse Ecce sine opere justificatur exfide quicquid illi legali posset observatione conferri totum credulitas sola dâ—…navit Behold without workes he is justified by faith and whatsoever might bee conferred upon him by the observation of the Law all that faith alone bestowed 5. In Ioan. 8. On those words you heare not because you are not of God this was spoken to them who where not onely vicious by sinne but also foreknowne that they were not to beleeve ea fide qua solâ possent à peccatorum obligatione liberari with that faith by which alone they might be delivered from the bond of their sinnes 6. Out of his sermons De verbis Domini this testimony is usually cited Medicina animae omnium vulnerum una propitiatio pro delictâ—…s credere in Christum The medicine for all wounds of the soule and the onely propitiation for all sinnes is to beleeve in Christ. 7. Ad duas Epistolas Pelag. quantaelibet fuisse virtutis â—…ntiquos praedices justos non eos salvos fecit nisi fides mediatoris qui in remissionem peccatorum sanguine fudit Bellarmiâ—…e answereth that in this place are excluded onely Nature and the Law of Moses Reply But the place is plaine that though the virtue of the ancient Fathers were never so great yet neither it nor any thing else could save them but onely faith in Christ. 8. Lib. 83. quaest If any when hee hath beleeved shall presently depart out of this life the justification of faith abideth with him neither for his precedent good workes because not by merit but by grace hee came unto it nor for the subsequent because he is not suffered to remaine in this life And therefore say we by faith alone To this Bâ—…llrrmine answereth that Augustine speaketh of a lively faith as though wee spake of any other for Augustine there saith that a man is justified without workes going before faith but that justifying faith is such a faith as worketh by love Bellarmine then confesseth that a lively faith which worketh by love doth justifie alone As for that which is not lively nor accompanied with charity we teach that it justifieth neither alone nor at all Thus hath hee indevoured in vaine to answere some allegations out of six of the Fathers The rest either of the same Authors or of others either before named or now to bee cited remaine unanswered saving foure others which because he would have men thinke we want Testimonies of Antiquity hee hath afforded us out of his owne store Which wee will examine in their due place And in stead of the first which hee citâ—…th out of XV Cyrill of Alexandria being to no purpose and yet falsified by him for Cyrill doth not say hominem per solam fidem inhaerere Christo as Bellarmine citeth him and being also false in that sense for which indeed our prevaricator doth alleadge him that a man may abide in Christ by faith and yet want love and perish But in stead of this I will requite him with another of the same Authour in the same Commentaries upon Iohn on those words Ioh. 14. 1. Ye beleeve in God beleeve also in me per fidem namque saith he non aliter servamur by faith we are saved and not otherwise that is by faith alone XVI To Cyrill we adjoyne Sedulius as being of the same time as Bellarmine following Trithemius supposeth hee wrote saith Bellarmine an explanation upon all the Epistles of Saint Paul taken out of Origen Ambrose Hierome and Augustine meaning those Commentaries of Ambrose and Hierome which before I cited Whereby it may appeare that those Commentaries in the time of Sedulius were of good esteeme for out of those very Commentaries of Hierome he hath collected many briefe passages as in other matters so in this particular As Hierome therefore had said in Rom. 1. 16. so saith hee almost in the same words justiâ—…ia Dei est quod
Photius apud Occumenium in Rom. 4. 1. speaking of Abraham you see that he hath not so much as any footstep of works unto so great gifts from God whence then was he vouchsafed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of faith alone 2. In Gal. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore by faith alone they are able to obtaine the promises XXVIII Smaragdus In Gal. 3. Necesse est sola fide Christi salvari credentes XXIX Oecumenius in Gal. 3. 11. Because the righteous shall live by faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there is but one way saith hee to justifie and that is by faith 2. In Col. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is fufficient saith he to beleeve onely XXX Theophylact in Rom. 4. 5. Doth he that is to be justified bring any thing Faith onely 2. In Rom. 9. ult Fides itaque sola est faith therefore is alone and not workes with it it worketh all things and it justifyeth 3. In Gal. 3. 11. Now hee doth plainely demonstrate that faith it selfe alone hath in it the power of justifying Bellarmine answereth for this is the third place which hee would seeme to afford us out of his owne store that his meaning is that without faith nothing doth justâ—…fie But the meaning is plaine not that other things cannot justifie without faith but that faith alone without the helpe of other things is able to justifie 4. In 2 Thes. 2. 17. that God pro sola fide for faith alone will give yea those eternall good things XXXI Anselmus Cantuariensis in Rom. 4. 5. but to him that doth not the workes of the Law but without any precedent worke doth come to faith sufficit ipsa fides adjustitiam faith it selfe sufficeth unto righteousnesse 2. In 1 Cor. 1. 4. For grace is given in Christ because this is ordained of God that he which beleeveth in Christ should be saved without worke sola fide gratis by faith alone and freely receiving remission of sinnes XXXII Rupertus Tuitiensis lib. 2. in libros Regum cap. 39. The obstinate Iew persisteth in contention and contemning the faith of Christ qua sola justificare potest which alone can justifie arrogateth to himselfe numerous justice out of his workes XXXIII Bernard out of whom Bellarmine in the fourth place produceth a twofold testimony in our behalfe the former in Canticles serm 22. Whosoever hauing compunction for his sinnes doth hunger and thirst after righteousnesse let him beleeve in Thee who dost justifie the sinner solam justificatus per fidem and being justified by faith alone he shall have peace with thee 2. The other Epist. 77. speaking of Mark. 16. 16. Courteously he did not repeate but he that is not baptized shall bee condemned but onely he that beleeveth not intimating that faith sometimes alone is sufficient to salvation but without it nothing doth suffice To the former hee answereth that Bernard speaketh de viva fide of a lively faith c. as though we spake of any other If hee confesse that a lively faith doth justifie alone it is all that wee seeke For as for the dead faith wee confesse that it justifieth neither alone nor at all And therfore attribute lesse unto it than the Papists themselves To the other hee answereth that the word solam excludeth onely the necessity of Baptisme in the case of necessity Reply if sometimes it doth suffice alone to salvation then much more to justification and if baptisme which is manus dantis bee excluded then by the like reason all other things which are in us are excluded from the act of justification XXXIV Thomas Aquinas in 1 Tim. 1. lect 3. there is not therefore any hope in the morall precepts sed in sola fide but in faith alone 2. In Gal. 3. 26. Sola fides faith alone maketh men the adoptive sons of God Now that which alone maketh men the sonnes of God by adoption that alone doth justifie them XXXV Boâ—…aventure in 4. Sent. dist 15. part 1. q. 1. because man could not satisfie for so great offence therefore God gave unto him a Mediatour who should satisfie for the offenee whereupon in sola fide in the only faith of his passion all fault is remitted and without faith therof none is justified XXXVI Nicholas Gorrham in Rom. 4. If hee beleeve onely in Christ though he doe not worke his faith alone is reputed for sufficient justice XXXVII Couradus Clingius loc commun lib. 5. cap. 42. Deuâ—… justos nos reputat propter solum fidem in Christum and in the old edition cap. 117. sola fides bene sufficit adjustificationem XXXVIII The judgement of Cardinall Contarenus we heard before that wee are justified by the righteousnesse of Christ imputed to those that beleeve whereupon it necessarily followeth that in us nothing is required unto justification before God but onely faith Thus in all ages of the Church justification by faith alone was a received Doctrine untill the accursed Councell of Trent which denounceth a curse against all those who shall say that a man is justified by faith alone And yet even since that Councell the force of this truth hath expressed from the professed enemies of the Gospell a confession thereof Ben. Iustinianus in his paraphrase on Gal. 2. 16. hee rendreth it thus And yet wee are not ignorant that a man is not justified by the workes of the Law sed per unum Iesu Christi fidem but by the only faith in Christ and in his explanation he giveth this sence because we who are by nature Iewes cannot be justified by the Law sed per solam fidem but by faith alone it followeth that no mortall man can obtaine righteousnesse by the workes of the Law sed solâ—…m ex Iesu Christi fide but only by the faith of Iesus Christ. Yea Bellarmine himselfe saith that to us the merits of Christ are applyed by the Sacraments Hebrâ—…is per solum fidem to the Hebrewes by faith alone But the faithfull among the Hebrewes were justified no otherwise than Abraham was justified And as Abraham the Father of all the faithfull who was the forme and samplar of this thing was justified so are wee But Abraham was justified by faith alone therefore wee also are justified by faith onely Neither is the justification by Sacraments repugnant to justification by faith alone the meaning of our assertion being this that in us nothing concurreth to the act of justification as any cause thereof but faith onely For being justified by faith alone as Abraham was the Sacraments are added as circumcision was to him as seales of that righteousnesse which we have by faith So that faith onely justifieth before God as the hand of the receiver but the Sacraments serve to justifie the faithfull in the court of their Conscience by sealing and assuring unto them their justification CHAP. X. Bellarmines arguments that faith
lively effectuall faith which worketh by love and therefore I say againe this whole dispute of the seven dispositions is meerely impertinent § IV. But some will say doe you require no preparative dispositions going before justification I answer that in adult is we doe but that no way hindereth the truth of our assertion concerning justification by faith alone wee doe confesse that to the begetting of justifying faith preparative dispositions are ordinarily required in adultis in those who be of yeares wrought partly by private education and use of other private meanes as reading meditation conference c. and partly by the publicke ministery both of the Law and of the Gospell by which first our minds are illuminated to know God and our selves and what wee shall bee in Christ if wee beleeve in him Secondly hee mollifieth our hearts and humbleth our soules ordinarily by the ministery of the Law and extraordinarily by afflictions either outward or inward which are the terrours of a distressed conscience by which when the Word will not serve the Lord draweth men as it were with a strong hand that being thus humbled we may become fit auditours of the Gospell In which the Lord to the humbled and prepared soule revealeth his unspeakeable mercies in Christ stirreth us up by the ministers of reconciliation to accept of his mercie in Christ intreating and perswading us in the name of God and in Christs stead that wee would be reconciled unto God The holy Ghost having thus knocked at the doore of our hearts at length in his good time he himselfe openeth our hearts to receive Christ by faith working in our judgments a lively assent to the doctrine of salvation by Christ and by it both an earnest desire in our hearts to be made partakers of Christ which is the desire of application and also in our wils a setled resolution to acknowledge him to be our Saviour and to rest upon him alone for salvation which is the will and purpose of application Having thus received and embraced Christ by a lively assent or beliefe and so having the condition of the promise which is faith in the next place wee proceed to actuall application by speciall faith which is farther to be confirmed by the Sacraments which are the seales of that righteousnesse which is by faith and by the practise of piety or leading of a godly life whereby wee are to make as our election and calling so also our justification sure unto us § V. But come we to his argument drawne from the seven preparative dispositions And first for faith he saith he shall not need to prove that it doth justifie because we confesse it but that it doth not justifie alone Answ. That justifying saith which is a grace infused in our regeneration we deny to justifie by way of disposing that faith which goeth before regeneration and is not infused we deny to justifie at all And such is that faith whereof he speaketh and therefore hee reckoneth without his host From our assertion he should rather have concluded thus That which is but a preparative disposition to justification doth not justifie at all that faith which goeth before regeneration is but a preparative disposition to justification as Bellarmine teacheth therefore that faith which goeth before regeneration doth not justifie at all Or thus a preparative disposition to justification doth not justifie but faith as all confesse doth justifie therefore it is not a preparative disposition to justification § VI. Yea but he will prove by authority of Scriptures by testimonies of Fathers and by reason that faith doth not justifie alone because it is but the beginning of justification and therefore other things must accompany and follow it to perfect our justification Answ. That it is the beginning of sanctification and the root of all sanctifying graces I have already confessed But the concurrence both of other inward graces and of outward obedience unto sanctification doth not hinder but that faith doth justifie alone Neither doth faith justifie as the beginning of justification only first because there are no degrees of justification before God for in the first act it is perfect and to that act continued throughout this life faith as I shewed before out of divers of the Fathers sufficeth I say sufficeth to justification and therefore is not the beginning onely but also the continuance and consummation thereof for as in the first act it justifieth so also in the continuance of justification for by it we stand and by it we live and so long as we have faith it is imputed unto us for righteousnesse even from faith to faith as it was to Abraham after he had long continued in the faith § VII His first proofe is Heb. 11. 6. Hee that commeth to God must beleeve that God is and that he is a rewarder of them that seeke him Therefore faith is the first motion of comming to God which wee willingly confesse But he should have done well to have told us what is meant by comming unto God For to come unto Christ is to beleeve in him Ioh. 6. 35 37 44 65. And if that bee the meaning of the holy Ghost in this place then to come unto God is to beleeve in him by speciall faith otherwise the Apostle should enunciate idem per idem And then the meaning is this hee that would beleeve that God is his God and that he will be gracious unto him must first beleeve that God is and that he is a rewarder of them that seeke him Or thus wouldest thou beleeve that Christ is thy Saviour then must thou first beleeve that hee is the Saviour of all that truely beleeve in him Or it may be that the word come in this place is to bee expounded by the word seeking He that will come unto God that is hee that will seeke God must beleeve that God is and that he is a rewarder of them that seeke him For these words comming returning seeking which properly betoken the actions of the body are by a Metaphore translated to the actions of the soule whereby is meant sometimes our conversion and turning unto God Deut. 4. 29. 30. 2 Chron. 15. 4. Esa. 9. 13. Hos. 3. 5. 5. 15. cum 6. 1. 7. 10. And if that bee the meaning of this place then nothing else can bee gathered from it but that faith is the beginning of our repentance and turning unto God Sometimes the whole study of piety whereby wee endevour to know God and to serve him 1 Chro. 28. 9. If thou seeke him that is if thou endevour to know and to serve him with an upright heart and with a willing mind 2 Chron. 14. 4. 15. 12. 17. 4. Act. 17. 27. Psal. 119. 2 3. whereupon godly and religious men are said to bee seekers of the Lord Psal. 22. 26. 24. 6. 40. 16. Esa. 51. 1. And thus faith is the beginning of all piety
disposition is a purpose and desire to receive the Sacrament by which as he conceiveth justification is conferd Answ. If we did hold with them as we doe not that the Sacraments doe conferre grace ex opere operato and that without them no man could be justified and therefore also that they who would be justified ought to desire and purpose to be made pertakers of the Sacrament yet what would this hinder the justification by faith alone which if Bellarmine disprove not all that hee saith is impertinent How much more if neither the Sacraments doe conferre grace according to the Popish conceit nor the desire of the Sacrament be a disposition to justification All that in this case can truely be said is that forasmuch as God in his great mercy hath ordained the Sacraments as effectuall meanes to confirme our faith and to seale unto us our justification that it is a signe of a prophane and unsanctified heart to neglect or to despise such holy ordinances of God § XII His seventh disposition is the purpose of a new life and of observing all the commandements of God without which wee ought not to be made pertakers of the Sacraments Answ. This purpose of a new life is that which the Scriptures call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repentance which is a fruit of justifying faith and a consequent of justification Seeing therefore those adulti which come to the Sacraments ought to bring with them this purpose it followeth that they ought first to be justified before God by faith as Abraham was and then to receive the Sacrament as a seale of that righteousnesse which is by faith So that this purpose though it be necessary to salvation yet neither doth justifie nor dispose to justification The place which hee citeth out of Ezek. 18. 31. is an exhortation to both the parts of sanctification viz. mortification in those words cast from you all your transgressions vivification in those and make you a new heart and a new spirit But of justification he speaketh not Neither are we any where exhorted thereto or to the parts thereof which are not our acts but the actions of God himselfe who onely remitteth our sinnes and accepteth of us as righteous in Christ by imputation of his righteousnesse Thus much of his first principall argument taken from the seven dispositions CHAP. XIII Bellarmines second principall argument that faith doth not justifie alone because being severed from Love c. it cannot justifie § I. BELLARMINâ—… second principall argument is this If Faith be severed from Hope and Love and other virtues without doubt it cannot justifie therefore faith alone doth not justifie Answ. If the meaning of his consequent be this therefore that faith which is alone doth not justifie I grant the whole for though faith doe justifie alone yet that which is alone sâ—…vered from Charity and other graces doth not justifie as heretofore hath beene shewed But though true justifying faith be never alone but is alwayes accompanied with other graces yet it justifieth alone though it never be without other graces yet it justifieth without them c. his consequence therefore I deny which hee laboureth to prove thus If the whole force of justifying were in faith alone insomuch that other virtues though present conferre nothing to justification then faith might justifie as well in the absence as in the presence of the rest but that it cannot doe therefore the force of justifying is not wholly in faith but partly in it and partly in the rest Answ. This consequence also I doe deny and doe referre you to the similitude of the eye heretofore propounded which though it be not alone yet doth see alone and though whiles it liveth it cannot be severed from the other parts of the body yet it seeth without them against which similitude Bellarmine might as well argue after this manner If the whole force of seeing were in the eye alone insomuch that the rest of the members being present conferre nothing to the act of sight then the eye might see as well in the absence as in the presence of the rest But every body knoweth the inconsequence of this proposition For though to the act of seeing other members doe not concurre with the eye as any causes thereof yet to the true being of the eye their presence is necessary for it cannot be a true living organicall eye and instrument of sight that hath not union with the other parts and is not animated by the same soule Even so I answere concerning faith that although to the act of justifying other graces doe not concurre with faith as any causes thereof yet to the true being of faith their presence is necessary For it cannot be a true lively justifying faith which is severed from all other graces of Sanctification and is not wrought and made effectuall by the Spirit of regeneration § II. Now he commeth to prove the antecedent of his argument viz. that conditionall proposition if faith may be separated from hope and love and the other virtues withoâ—…t doubt it cannot justifie But he unskilfully troubleth both himselfe and his reader with his conditionall proposition which as it is not fitly made the antecedent of an Enthymeme so is it not easily concluded An Enthymeme is an unperfect Syllogisme which is to be made up or perfected by adding that part of the Syllogisme which is wanting In this Enthymeme though the antecedent be a conditionall proposition yet the proposition or Major of the Syllogisme which also is conditionall is wanting and ought thus to be supplyed If faith alone doth justifie then it may justifie being severed from hope and love and other virtues But it cannot justifie being severed from hope and love and other virtues Therefore faith doth not justifie alone In stead of this simple or categoricall assumption he assumeth hypothetically if faith be severed from hope and love and other virtues then without doubt it cannot justifie This assumption he endevoureth to prove by three arguments but to no purpose For though wâ—…e doe constantly hold that faith doth justifie alone yet wee deny that faith being alone and severed from all other virtues doth justifie either alone or â—…t all and therefore to that faith which is alone we attribute lesse than the Papists themselves But he will needs prove it first because faith according to our doctrine doth justifie relatively and consequently faith and justice are relatives ther fore where faith is there must needs bâ—… jâ—…stice he mâ—…neth justice inherent for one relative cannot be withoâ—…t the other This saith he oâ—…r adversaries will admit willingly who teach that by every sinâ—… faith is lost § III. Answ. We doe indeed teach that faith doth not justifie as it is an habit or gift inherent in us or in respect of its owne worthinesse but relatively or in respect of the object which it doth receive As the hand which receiveth the almes releeveth the poore man in
and by beleeving to receive and embrace Christ. The acts of faith in sanctifying and producing morall dueties are immediate acts or imperati which faith produceth by meanes of other virtues commanded by faith such are sperare confidere amare timere obedire pati c Of justification the man indued with faith is not the efficient but the subject and the patient who receiving by faith which is his onely act the righteousnesse of Christ is thereby justified God imputing to the beleever the righteousnesse of his Sonne and therefore though to beleeve bee his owne act yet hee is not said in the active to justifie himselfe by faith but in the passive to bee justified by faith Rom. 3. 24. 28. 5. 1. But in the duties of sanctification and in all morall duties the faithfull man is the efficient of them and his faith as it is said of arts other habits is the principium agendi the principle wherby he worketh and of them faith under God is the prime cause and as some call that which is principium agendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such actions are the most of those which Heb. 11. are so highly commended which though they were the fruits of justifying faith yet were the acts of faith not as it justifieth but as it sanctifieth fortifieth or otherwise qualifieth them who are endued with it and this efficiencie of faith in Greeke and Latine is oftner signified without the prepositions than with As Heb. 11. though the sence be the same Of justification therefore faith is but the instrumentall cause justifying relatively that is in respect of the object which it doth receive being the onely instrument to receive that object which alone doth justifie But of the dueties of sanctification and other morall actions such as for the most part are mentioned Heb. 11. whereof the faithfull man is the efficient justifying faith which purifieth the heart and worketh by love and other virtues as affiance c. is the prime cause working them not relatively by apprehending the object but effectually producing them as principium agendi wherby Bellarmines dispute out of Heb. 11. is confuted For there it is said saith hee that by faith the Saints overcame Kingdomes wrought righteousnesse obtained the promises stopped the mouths of Lyons c. Where the particle by doth not signifie apprehension but the true cause For faith was the cause of Abels religious offering of Noahs preparing the Arke of Abrahams obedience c. All this I confesse but that which he would inferre therupon that faith therefore doth not justifie relatively by way of apprehending the object I have already answered for that which hee spake before of apprehending relatively was idle and frivolus § VII The second part of his assumption was that saith is the beginning of justice and consequently the inchoated formall cause of justification So that now belike the seven dispositions shall be the inchoated formes of justification the entire forme being but one viz. charity and consequently the disposing faith and the disposing feare and so of the rest shall be inchoated charity which is ridiculous Bellarmine in this argument as allwayes by justification understandeth sanctification whereof and of all inherent righteousnesse wee acknowledge faith to bee the beginning and consequently the beginning of that righteousnesse by which we are formally just But of justification not the beginning only but the accomplishment and perfection is to be attributed unto faith because no sooner doe we by faith lay hold upon the righteousnesse of Christ which is most perfect but wee are perfectly justified thereby And therefore the Fathers as you heard before â—… acknowledge faith alone to suffice unto justification So Origen in Rom. 3. lib. 3. Hierome and Sedulius in Rom. 10. 10. in Gal. 3. 6. Chrysost. in Gal. 3. 6. in Tit. 1. 13. Augustin de tempore Serm. 68. Chrysâ—…log serâ—… 34. Primasius in Gal. 2. Oecumen in Col. 2. Theophylact in Gal. 3. Anselm in Rom. 4. If faith alone sufficeth unto justification then doth it not onely begin but also perfect and accomplish it For Rom. 5. 1. Being justified by faith wee have peace with God But Bellarmine endeavoureth to prove his assertion by authority of Scriptures and testimonies of Fathers His first testimony out of the Scriptures is Rom. 4. 5. to him that beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Where saith he faith it selfe is counted righteousnesse and consequently faith doth not apprehend the righteousnesse of Christ but faith in Christ is it selfe justice And if it be lively and perfected by Charity it shall be perfect justice if not it shall at the least be unperfect and inchoated justice Answ. If the question were concerning the approbation or justification of the act of faith or the habit I would acknowledge that the Lord doth accept the same though unperfect in it selfe as righteous As the zealous act of Phinehas was counted unto him for righteousnesse throughout all generations But the Apostle speaketh of the justification of the person who cannot by one habit and much lesse by one act of faith be formally just But forasmuch as by faith in Christ the beleever receiveth the perfect righteousnesse of Christ this faith in respect of the object doth fully justifie the beleever and is therefore counted to him for righteousnesse not that it selfe is his righteousnesse nor that he is righteous in himselfe who still in himselfe remaineth a sinner but in Christ. And such was the faith of Abraham and of all the faithfull that not in themselves but in the promised seed all that beleeve in him should be blessed that is justified The Greeke word used sometimes by the Septuagint as Gen. 18. 18. 28. 14. and retained by the Apostle Gal. 3. 8. is very significant viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie that not in themselves but in the promised seed they should be justified and blessed for so the Apostle Rom. 4. 5 6 7. useth these words promiscuously as also Gal. 3. 8. The Scripture foreseeing that God would justifie the heathen through faith preached before the Gospell unto Abraham saying in thee that is in thy seed shall all nations be blessed This blessednesse therefore this justification is obtained by faith and therefore is faith counted righteousnesse because it receiveth it As for faith it selfe absolutely considered without relation to its object we according to the Popish doctrine are justified by it neither in the act of justification nor before Not before for untill it be as they speake formed with Charity it cannot justifie nor in the act for charity alone is the formall cause of justification and then only are we formally justified when Charity is infused or else there are more formall causes of justification than one which Bellarmine according to the doctrine of the Councill of Trent doth utterly deny § VIII His second testimony 1 Corinthians 3. 11. another foundation can
of Christ through fâ—…ith then are we not justified by workes But the first I have demonstrated by many undeniable arguments therefore the second must be granted 4. If we be justified by imputative righteousnesse that is to say by the righteousnesse of Christ imputed to them that beleeve the Lord imputing righteousnesse unto them without workes then it is evident that wee are not justified by workes but that is most true as hath plentifully beene proved therefore this 5. If we be justified by faith alone then not by workes But we are justified by faith alone as hath beene proved therefore not by workes The arguments reduced to these five heads which were very many and impregnable might satisfie any reasonable man who is not wilfully addicted to his owne erroneous conceits though I should adde no more but because wee have to deale with men unreasonable I will adde some § III. And first out of Rom. 4. 4 5 6. He that worketh not is not justified by workes he that beleeveth worketh not as the Apostle there sheweth And againe to whom faith is impured unto righteousnesse without workes they are not justified by workes to all the faithfull faith is imputed unto righteousnesse without workes therefore none of the faithfull are justified by workes The assumption is thus proved If to Abraham his faith was imputed for righteousnesse without works then are all the faithfull justified without workes for Abraham is by the Apostle propounded as a patterne therefore as he was justified so are we Rom. 4. 22 23. 24. But to Abraham his faith was imputed for righteousnesse as the Apo stle teacheth Rom. 4. 3 4 5. Therefore all the faithfull are justified without workes 2. The true doctrine of justification is taught in the Scriptures justification by workes is not taught in the Scriptures for the justification taught in the Scriptures is an action of God justifying a sinner but this by workes is neither an action of God neither is it the justification of a sinner but the action of the justitiary himselfe who by the exercise and practise of good workes increaseth his inherent justice or fanctification which hath no affinity with that justification which is taught in the Scriptures 3. None that are justified by faith are justified by workes all the faithfull are justified by faith therefore none of the faithfull are justified by workes The proposition is evidently proved by that opposition which the Apostle constantly maketh betweene faith and workes in the question of justification asfirming that men though abounding with works of grace are justified by faith without workes and saved by faith and not by workes Rom. 3. 28. 4. 3 4 5. Ephes. 2. 8 9. Tit. 3. 5. 4. If any be justified by workes then either the regenerate man or the unregenerate but neither the unregenerate as the Papists confesse nor the regenerate for they are justified already Neither doe the Scriptures acknowledge any sorts or degrees of justification before God § IV. 5. All that are justified by workes are justified by that obedience which they performe to the Law But none are justified by the obedience which they performe to the Law therefore none are justified by workes The proposition is manifest Because the Law being a perfect rule of all inherent righteousnes there neither are nor can be any good works which are not prescribed in the Law Yea whatsoever worke is not conmable to the Law is sinne The assumpâ—…ion may bee proved by many undeniable arguments First by all those places which plainely testifie that by the workes of the Law that is by obedience done to the Law no man living shall be justified Rom. 3. 20 28. Gal. 2. 16. For by the workes of the Law wee understand all duties prescibed and all that obedience which is required in the Law 2. Those that are accursed by the Law are not justified by their obedience of it For to bee justified is to bee blessed Rom. 4. 6. and therefore to be justified and to be accursed are things repugnant But all men whatsoever even those which seeke to bee justified by their obedience to the Law are by the Law accursed Therefore no man is justified by his obedience performed to the Law And this is the Apostles argument Gal. 3. 10. as I have shewed before All transgressours of the Law are by the Law accursed All men since the fall are transgressours of the Law Christ onely 〈◊〉 excepted this assumption the Apostle omitteth because hee taketh it for granted as being a truth received among the faithfull in those times though in these dayes denied by the justitiaries of Rome but elsewhere it is by the Apostle expressed as Rom. 3. 23. all have sinned Wherefore as God hath concluded all under sinne Rom. 11. 32. Gal. 3. 22. so the Law hath concluded them under the curse 3. All that are justified by their obedience to the Law doe perfectly fulfill it by a totall perfect and perpetuall obedience for he that doth not so fulfill it by doing the things commanded though he did nothing that is forbidden by doing all though he did the most by continuing in doing all and in that measure and degree which the Law requireth though he sinned but once in all his life and that either by omission or comming short of his duety is a transgressour of the Law and therefore subject to the curse of the Law because hee hath not continued in all things which are written in the booke of the Law to doe them And he that offendeth in one is guilty of all Iam. 2. 10. To whom the perfect fulfilling of the Law is impossible by reason of the flesh they cannot be justified by their obedience performed to it To all even the most regenerate the perfect fulfilling of the Law is impossible by reason of the flesh Rom. 8. 3. Gal. 5. 17. as elsewhere I prove at large Therefore none though regenerate can bee justified by their obedience performed to the Law § V. Sixthly That Doctrine which is repugnant to the Scriptures is false The Doctrine of justification by workes is repugnant to the Scriptures Therefore it is false The assumption is thus proved because the Scriptures in all places where they treat of justification before God doe from the act of justification exclude workes The places of Scripture which we produce to this end Bellarmine reciteth at least some of them with purpose to answere them Rom. 3. 27. Where is boasting then It is excluded By what Law Of workes No but by the Law of faith Verse 28. Therefore wee conclude that a man is justified by faith without the workes of the Law to which hee might have added verse 20. Therefore by the deeds of the Law there shall no flesh be justified Rom. 4. 2. If Abraham were justified by workes he hath whereof to glory but not before God To which he might have added vers 5. 6. To him that worketh not but
alleadged Wee saith the Apostle speaking of himselfe and Saint Peter knowing that a man is not justified by the workes of the Law but onely by the faith of Iesus Christ even we have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the workes of the Law For by the workes of the Law shall no flesh be justified For if the faithfull such as Peter and Paul bee justified by faith and not by workes then are they justified without workes Neither doe the workes of the faithfull concurre unto their justification § IX But for all this Bellarmine will prove that in the Epistle to the Galathians the workes only done without faith are excluded from justification by certaine consequences which the Apostle inferreth which saith he are most strong against workes done without faith but most weake against workes wrought by faith That they are strong against the workes of nature I doe confesse but that they be weake against justification by workes of grace they being equally strong against all I doe deny For the Apostle when in the question of justification hee excludeth workes doth not distinguish of workes whether proceeding from nature or from grace as if by the one wee were justified and not by the other but generally excludeth all even those which are commanded in the Law of God thereby meaning all inherent righteousnesse whatsoever even charity it selfe which is the end of the Law and proceedeth from faith unfained For the Law is a perfect rule of all inherent righteousnesse whencesoever it proceedeth Neither are the Papists able to produce any one place of Scripture wherein the Apostle either affirmeth that wee are justified by workes proceeding from grace or propoundeth this question to bee disputed whether workes doe justifie without faith but even whether faith doth justifie without workes alwaies concluding the affirmative that wee are justified by faith without workes thereby teaching that workes doe justifie before God neither without faith nor yet with it § X. For the better understanding of this needfull point worthy to be insisted upon and for the satisfying of Bellarmines objections wherein hee pleaseth himselfe wee are to take notice that there are two wayes to life eternall which God hath propounded to man the one in the state of innocencie the other after his fall The former was the covenant of workes or of inherent righteousnesse to be performed by himselfe the Sacrament whereof was the Tree of life But when man had broken this covenant and was fallen from the state of integrity into the state of disobedience and corruption it being now not possible that he should be justified or saved by inherent righteousnesse according to the covenant of workes the Lord therefore in his infinite mercie and love of mankind made with man being now a sinner the covenant of grace in the promised seed that whosoever truly beleeveth in him though in himselfe a sinner as since the fall all are should bee justified and saved by his righteousnesse The faith in this covenant concerning the justification of sinners and salvation by Christ was professed from the beginning after the promise was once made by all the Patriarches and ancient beleevers who had testimony that they pleased God and by faith in the Messias wrought those things which were pleasing to God which without faith in Christ they could not have done And it was represented and figured in the sacrifices which were types and figures of Christs sacrifice even from the beginning And the same was afterwards confirmed by Sacraments viz. Circumcision which was ordained to bee a seale of that righteousnesse which is by faith and the passeover which was a type of Christ our passeover who is immolated for us and prefigured by the propitiatory which covered the Arke in which were the two tables of the Law by the Scape-goate which did beare away the sinnes of the people by the high Priest who was a type of Christ in many respects but most plainely by the brasen Serpent c. But lest men should either through ignorance or pride neglect the benefit of the Messias and consequently their owne salvation which is the common corruption of all naturall men it pleased the Lord to renew the covenant of workes by publishing the Morall Law not with purpose that any should by the obedience thereof be justified or saved which Bellarmine himselfe confesseth but partly that to naturall and unregenerate men it should bee a Schoolemaster unto Christ discovering unto them their owne damnable estate in themselves both in respect of their sinnes and of the curse belonging unto them for the same that so they might be forced to seeke for salvation out of themselves in Christ and partly that to men regenerated and justified it should bee a rule whereby to frame their lives and as it were a councellour and a guide to direct them in the way which God hath appointed them to walke in towards our country in heaven § XI Those therefore which looked to be justified by the observation of the Law as the Galatians were taught by their false teachers were in a pernicious errour both because none can bee justified by the obedience of the Law all men without exception being sinners and subject to the curse and also because there is such an opposition betweene these two covenants in the matter of justification that to bee justified according to the Covenant of workes by inherent righteousnesse is a disanulling of the covenant of grace which cannot bee disanulled in it selfe though to him that seeketh to be justified by works it is made void as the Apostle proveth Gal. 3. and therefore with him I say that if justification be by the works of the Law whatsoever then the covenant of grace is disanulled and made void then is the promise made of none effect then Christ died in vaine Gal. 2. 21. then is the inherent no more of promise Gal. 3. 18. but faith is made void and the promise made of none effect Rom. 4. 14. then men are made debtours to the whole Law and consequently Christ is become of none effect to them And finally they that seeke to be justified by the Law are fallen from grace Gal. 5. 2 3 4. according to all the consequences alleaged by Bellarmine From when I argue thus To them that are debtours to the whole Law Christ is become of none effect to them the covenant of grace is disanulled and the promise made of none effect c. They that seeke to be justified by the workes of the Law that is by righteousnesse inherent whatsoever whether before or after grace are debtours to the whole Law Therefore to them that seeke to bee justified by righteousnesse inherent Christ is become of none effect c. The proposition is thus proved Those that are debtors to the whole Law are subject to a double yoake of most miserable bondage opposite
But faith that is Christ received by faith saveth alone Thus much may suffice to have answered his former Argument in defence of that difference which wee make according to the Scriptures betweene the Law and the Gospell in respect of justification § XIX His other argument to prove the necessity of good works which wee deny not is taken from his true pretended differences betwixt the Law and the Gospell whereof he setteth downe two principall and six secondary differences arising from the principall All of them impertinent to the matter in hand excepting the first and also the last which serveth to confute the first is that such is the difference betweene the Law and the Gospell as betweene a doctrine begunne and perfected for as in respect of the mysteryes to believed and the promises to be hoped for the Gospell excelleth the Law 〈◊〉 should have said the new Testament excelleth the old for of the the two Testaments that is of the Law and the Gospell largely and not strictly taken this difference is to be understood so also in respect of the precepts which are to be done For to omit the ceremoniall and judiciall Lawes which hee impertinently mentioneth hee saith that the Law and the Gospell have in a maner the same morall precepts but with this difference that in the Gospell some more heavy or weighty things are imposed upon Christians thaâ—… were in the Law exacted of the Iewes as in the matter of polygamy and billes of divorce which not withstanding by the morall Law were as much forbidbed to them as now to us Secondly that Christ did perfect the moral Law prescribing a more perfect righteousnesse than the Law required Thirdly that to the precepts hee hath added Counselles tending to perfection Answ. This difference is suitable to the rest of their wicked and Antichristian doctrine which in this whole treatise I confute wherby as they confound justification and sanctification so also the Law and the Gospell saving that in the Gospell they say greater perfection is required of inherent righteousnes to justification than the Law prefcribeth and so make it a Law of workes as much or rather more than the Law it selfe § XX. This is confuted by the eigth or last difference wherin hee truely saith that the Law of Mose was most heavy and unportable but the Gospell of Christ is an easie yoake and a light burden If Petor therefore exclaimed against those which sought to impose the Law of Moses upon Christians Act. 15. 10. what shall wee thinke of our Popish Rabbins that impose an heavier yoake than the Law it selfe For whereas Bellarmine saith the Gospell is the easier because of the grace of the newe Testament accompanying it yet the difference is to be understood in respect of the doctrine it selfe and the letter which if it reqâ—…ire more perfect obedience is in it self the heavier burden II. This difference by confounding the Law and the Gospell doth make void the covenant of grace which God made with Abraham and performed in Christ which was concerning Iustification by faith which as it could not be disannulled by the Covenant of works so much lesse was it repealed but renewed and ratified in the Gospell But if in the Gospell were taught justification by works and not by Christs righteousnesse apperhended by faith the Covenant of grace made with Abraham should in the Gospell be repealed rather than renewed For the covenant of works promiseth justification and life upon condition of perfect and perpetuall obedience the covenant of grace upon condition of faith And these two in the Article of justification are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incompatible If therfore the Gospell doe teach justification by workes it maketh void the covenant of grace and thus the popish gospel overthroweth the Gospel of Christ. Thirdly This difference overthroweth a maine benefit which we have by Christ and without which we can neither be justified nor saved which is this that he hath freed us from the rigour of the Law which standeth in an exaction of perfect righteousnesse to be inherent in us and perfect obedience to be performed by us unto the acceptation either of our persons or actions which by reason of our corruption is impossible unto us And therfore miserable is their estcate who are in bondage to the Law either subjecting them to the curse if they offend in the least degree when in many things wee offend all or excluding them from justification and salvation if they yeeld not perfect and perpetuall obedience which by reason of the flesh is impossible From this curse Christ hath freed us in being made a curse for us bearing the punishment due for our sinnes and from this exaction of perfect righteousnesse to be performed by our selves hee hath freed us in being made unto us of God righteousnesse even Iehovah our righteousnesse performing perfect obedience to the Law for us But if the Gospell which they call the new Law require more perfect obedience than the old Law unto justification and salvation then doe wee continue in that miserable estate neither doth our blessed and most perfect Saviour availe us any thing Neither will this free us from this bondage that with the newe Law the grace of the new Testament whereby we should be enabled to obey the Law is conferred For first it is conferred onely to those who are already justified and secondly to whom it is conferred it is not given in such perfection in this life but that ever they are sinners in themselves sinne alwayes abiding in them So that still if wee must be justified by no righteousnesse but that which is inherent in us we remaine in that fearefull bondage seeing we have nothing either to free us from the curse in respect of our former sinnes or to entitle us to the kingdome of heaven our best righteousnesse being unperfect and stayned with the flesh Fourthly the righteousnes required in the new Law to justification is either the same with that which was prescribed in the old Law or more perfect If the same how then are we not justified by the works of the Law If more perfect then the Law of God was not perfect which the Scriptures testifie to be so perfect as nothing can bee added thereto Neither did our Saviour Christ perfect the Law by adding more perfection unto it in respect either of the precepts or the counsells which the Papists conceive to have bin added by Christ to the precepts For as touching the precepts he did but more perfectly explaine them freeing them from the depravations of the Scribes and Pharisees who rested in the outward letter as if the Law were not spirituall nor did forbid any more but the grosse sins which in the 〈◊〉 of the Law are expressed And as for the Counsells they are also morall duties for omission wherof men may according to the sentence of the Law be condemned as not to love our enemyes not to
mainetaine the contradictory of our assertion and maketh the question to be this whether by good workes men are justified that is to say made more just viz. in respect of righteousnesse inherent But we deny that there are any degrees of justification or that a man may be more justified or that justification doth ever signifie increase of righteousnesse wee reject their new found distinction of justification into the first and second and acknowledge no other justification but that which in the Scriptures and Fathers is called the justification of a sinner and thereby wee understand a continued act of God who as when we being sinners did first beleeve did justifie us so remaining sinners in our selves he doth still justifie us by imputation of Christs righteousnesse acquitting us from our sinnes and accepting of us as righteous in Christ. And this justification which is onely acknowledged by the Scriptures and Fathers is every where ascribed to faith Whereas the first justification of the Papists is ascribed to charity as the onely forme the second to workes as to the merit thereof But all this ariseth from their erroneous and wilfull confounding of justification and sanctification For their first justification is that which the Scriptures call regeneration and is the first act of Sanctification by which we are habitually sanctified for they make it to be nothing else but the infusion of the habits of grace Their second justification is their actuall fanctification or exercise of good workes whereby their inherent righteousnesse or sanctification is increased But the question is not of sanctification but of justification which the Papists by their wicked doctrine confounding it with sanctification have wholly abolished it being the maine benefit of the Messias by which we are both freed from hell and entitled to heaven Neither is the question understood of justification before men but before God For before men we doe confessâ—… that by good workes men are justified that is declared and knownâ—… to be just as by the fruits effects consequents and signes of justification by faith but before God we are not justified that is made or constituted just by workâ—…s as any cause thereof for good workes goe not before justification but follow after which is a plaine evidence that they are no cause of it § II. But let us examine his proofes the first and principall is out of Iames 2. which being the onely place of Scripture whereupon with any shew of probability they ground their doctrine of justification by workes I will not content my selfe to answere Bellarmines cavils alone but I will endevour to stop the mouthes of all the Papists who use to vaunt of this place especially of the 24. verse where they bragge that their assertion is expressed and ours confuted in plaine termes yee see then that a man is justified by workes and not by saith onely Which words are a consectary or conclusion deduced from the example of Abraham who though he were justified by faith without works as Saint Paul teacheth yet was hee also justified by workes and not by faith onely as Saint Iames affirmeth A conclusion therefore in shew of words contradictory to that of the Apostle Paul Rom. 3. 28. wee conclude that a man is justified by faith without the workes of the Law and Gal. 2. 16. we know that a man is not justified by the workes of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is but onely by faith which no doubt was the Apostles meaning For as I have shewed heretofore if this be a good disjunction that we are justified either by faith or by works that is either by the righteousnes of Christ which is out of us in him apprehended by faith or by the works of the Law that is by righteousnes inherent in our selves all which is prescribed in the Law as undoubtedly it is for a third thing cannot be named whereby we might be justified and by both we cannot for if by faith then of grace and if of grace then not of works and contrary wise Rom. 4. 4 5. 11. 6. then it followeth necessarily that if we are not justified by workes we are justified by faith alone Hence ariseth this great controversie between the true Catholiks and the Papists we affirming that we are justified by faith without works or by faith alone The Papists contending that wee are justified by workes and not by faith only we alleaging the authority of Saint Paul in his Epistles to the â—…omanes Galatians Ephesians the Papists this Testimony of Saint Iames. § III. The way to determine this weighty Controversie is to reconcile the seeming difference betweene the two Apostles Some a when they were not able to untye this Gordian knot have sought with Alexander to cut it by questioning without just cause the authority of that Epistle of Saint Iames. But the Papists and wee are thus farre agreed First as they doe not deny those Epistles of S. Paul which were never questioned so we acknowledge this of Saint Iames though it hath beene questioned to bee canonicall Secondly that the two Apostles acted by the same Spirit of truth in penning their Epistles could not possibly deliver contrary assertions and consequently that they onely are to bee esteemed to hold the truth who fitly reconciling the seeming variance betweene the two Apostles doe teach that doctrine which is agreeable to both Here then I am to demonstrate both against the Papists and for our selves against the Papists three things First that the doctrine which they ground upon this place of Saint Iames is contrary to that of Saint Paul Secondly that their exposition of Saint Iames they make him contradict the Apostle Paul Thirdly that their doctrine cannot be grounded upon this Text. For our selves two things First that by our exposition the two Apostles are easily reconciled Secondly that the assertion of the two Apostles according to our doctrine not onely may well stand together but also of necessity must goe together For the first wee have the same controversie with the Papists as I have noted before which the Apostle maintayned against the justiciaryes of his time And their opposite doctrine to Saint Paul which they would gladly father upon Saint Iames standeth in those six maine errours which I have plainely and fully confuted in this treatise And namely in this particular they affirming that men are justified by workes which the Apostle every were constantly denyeth To the second whiles they understand the two Apostles to speake in the same sense of faith of workes of justifying as namely that both speake of a true justifying faith of workes as causes of justification of justifying as making just by righteousnesse inherent they make the one directly to contradict the other For if Paul affirme that men are justified by a true faith without workes and Iames deny it If Paul deny that we are justified by workes as the causes of justification and Iames affirme it If Paul deny that wee are
c. 4. § 15. c. 6. § 12. 19. 21. If thou wilt bee perfect goâ—… sell all c. l. 7. â—… 7. § 3. 20. 1. ad 16. The parable of the workemen in the vineyard lib. 8. cap. 5. § 6 7. Matth. 25. 21. Well done thou good and faithfull servant c. lib. 8. cap. 5. § 15. 25. 34. 35. Come ye blessed of my Father inherit c. lib. 7. c. 4. § 12. and c. 5. § 11. and lib. 8. c. 5. § 14 15 16. Marke 7. 29. For this saying goe thy way â—… 6. c. 15. § 12. Luke 1. 6. Righteous before God c. lib. 2. cap. 3. § 1. 6. 38. VVith what measure you meet c. lib. 8. cap. 5. § 13. 7. 47. Her sinnes which are many are forgiven for she loved much lib. 6. cap. 12 § 2. 3. 7. 55. Thy faith hath saved thee lib. 6. cap. 15. § 11. 10. 7. The labourer is worthy of his hire lib. 8. cap. 5. § 22. 17. 5. Increase our faith l. 6. c. 3. § 3. 17. 7. 8 9 10. VVhen you have done all say that ye are unprofitable servants lib. 8. cap. 2. § 5. 6 c. 20. 35. They that shall be accounted worthy to obtaine that world c. lib. 8. cap. 5. § 22. Iohn 1. 12. To so many as beleeved he gave power to be the sonnes of God c. lib. 6. cap. 10. § 9. 1. 29. Behold the Lambe of God which takes away the sinne of the world lib. 2. cap. 8. § 2. 6. 64. Iesus knew from the beginning who beleeved not lib. 6. cap. 2 § 7. 12. 42 43. Many of the Rulers beleeved on him but did not confesse him c. lib. 6. cap. 3. § 8. 14. 23. If a man love me he will keep my words and my Father will love him lib. 7. cap. 6. § 22. 15. 13. Greater love hath no man than this that a man lay downe his life for his friends lib. 5. cap. 7. § 3. Acts of the Apostles 13. 38 39. Through this Man is preached unâ—…o you remission of sinnes and by him all that beleeve are justified c. Lib. 4. cap. 6. § 1. 2 c. ad 9. 15. 9. Purifying their hearts by faith Lib. 6. cap. 15. § 9. 15. 10. A yoke which neither we nor our Fathers were able to beare lib. 4. cap. 5. § 9. Epistle to the Romanes 1. 16 17. The Gospell the power of God c. in it is revealed the righteousnesse of God c. Lib. 1. cap. 1. § 1. 3. 24. Being justâ—…fied freely by his race through the redemption c. l. 3. c. 3. 4. 3. 27. Boasting exâ—…luded by what Law c. lib. 7. cap. 3. § 2. 4. 2. If Abraham were justified by workes he hath whereof to glory but not before God lib. 7. cap. 3. § 2. 4. 5 6. 11. The Lord imputeth righteousnesse lib. 1. cap. 3. § 10. 4 4. 5. To him that worketh the reward is not reckoned of grace but of debt but to him that worketh not but beleeveth c lib. 1. cap. 3. § 6. lib. 6. cap. 15. § 7. 4. 20. 21 22. Abraham being strong in faith gave glory to God therfore it was imputed to him for righteousnes lib. 6. § 13. cap. 15. 4. 25. Who was delivered for our sins and rose againe for our justification lib. 4. cap. 12. § 2. 5. 3 4. Tribulation worketh patience and patience probation c. l. 7. c. 5. § 7. 5. 5. The love of God shed abroad in our hearts by his holy Spirit lib. 3. cap. 5. 5. 17 18 19. For as by one mans offence c. lib. 2. cap. 5. § 1. 2 c. lib. 4. cap. 10. § 1. 2 c. ad 7. 5. 19. As by the disobedience of one many were made sinners so by the obedience of one many shall be made righteous lib. 1. cap. 4. § 8. lib. 2. cap. 5. § 1. 2. lib. 2. cap. 8. § 10. lib. 5. cap. 2. § 1. 5. 21. As sinne reigned unto death even so grace c. lib. 4. cap. 12. § 5. 6. 4 6. Wee are burâ—…ed with him by baptisme into death lib. 8. cap. 10. § 17. 6. 13. Neither yeeld your members as instruments of unrighteousnesse c. lib. 4. cap. 12. § 6. 6. 19. As ye have yeelded your members servants to uncleannes c. l. 7. § 19. c. 8. 6. 22. Ye have your fruit unto holines and the end everlasting life lib. 4. c. 12. § 11. 6. 23. For the wages of sinne is death but the gift of God is eternall life c. lib. 8. cap. 2. § 13 c. 7. 18. To will is present with me but how to performe that which is good I finde not lib. 4. cap. 5. § 10. 8. 3. The impossibility of the Law in that it was weake through the flesh c. lib. 4. cap. 5. § 11. 8. 4. That the justification of the Law might bee fulfilled in us lib. 7. cap. 7. § 10. 11. 8. 10. The body is dead by reason of sinne but the Spirit is life because of righteousnesse lib. 3. cap. 5. § 7. 8. lib. 4. cap. 12. § 7 8. 13. If through the Spirit you mortifie the deeds of the body ye shall live lib. 7. cap. 4. § 11. 16. cap. 5. § 8. 8. 10. 15. 23. Lib. 4. cap. 10. § 18. 8. 15. Ye have received the Spirit of adoption c. lib. 3. c. 5. § 6. 8. 17. If yee suffer with him that yee may be glorified with him lib. 7. cap. 4. § 11. 17. 8. 16. 17 18. lib. 7. cap. 5. § 9. 8. 18. The sufferings of this present time are not worthy the glory which shall bee revealed lib. 8. cap. 2. § 18 c. ad 22. 8. 29. Conformable to the image of his sonne lib. 4. cap. 10. § 12. 8. 30. Whom he hath called them hee hath justified lib. 2. cap. 3. § 5. 8. 33 34. Who shall lay any thing to the charge of Gods children it is God that justifieth c. lib. 1. cap. 1. § 4. 10. 4. Christ the end of the Law for righteousnesse to every one that beleeveth lib. 1. cap. 4. § 9. 10. 10. With the heart manbeleeveth unto righteousnesse c. lib. 7. cap. 5. § 10. 10. 13 14. Whosoever shall call upon the name of the Lord shall bee saved how then shall they call upon him in whom they have not beleeved c. lib. 6. cap. 10. § 8. cap. 15. § 14. The first to the Corinthians 1. 30. Christ made unto us righteousnesse lib. 4. cap. 9. § 3. 4. 5. 6. 7. 2. 6. VVe speake wisdome among them that are perfect lib. 5. cap. 7. § 10. 3. 8. Every one shall receive his own reward according to his owne labour lib. 8. c. 5. § 13. 3. 11. Other foundation can no man lay than that is laid which is Iesus Christ. lib. 6. cap. 15. § 8. 3. 12. If any man build upon this foundation gold silver c.
resurrection apprehended by faith to them also he applieth the vertue and efficacie of Christs death and resurrection both to mortifie sinne in them and to raise them up to newnesse of life By this doctrine we may trie our selves whether we be reconciled redeemed adopted justified For hereby it shall appeare that God hath received us into his grace if he hath also endued us with his grace Chasidim as they are called in the Scriptures the favourites of God are usually translated his holy ones and all the faithfull even in this life are termed Saints Hereby it will appeare that we are redeemed from the guilt of sinne if we be also freed from the dominion of sinne Hereby it will appeare that we are adopted if 〈◊〉 be also regeneratech Hereby it will appeare that we are justified if we â—…e also in some measure sanctified But yet howsoever these graces â—…waies goe together and cannot be severed yet must we carefully distinguish betwixt the grace of God which is in himselfe and his graces which are in us betwixt the actions of Gods grace without us and the actions of his grace within us Wherefore though adoption and regeneration though receiving into grace and enduing with grace though redeeming from the guilt and purging in some measure from the corruption of sinne though justification and sanctification are alwaies unseparable companions yet we may not with the Papists confound them and so place the matter of justification and merit of salvation in our selves as they wickedly doe but we are religiously to distinguish them as they are in themselves truly and really distinguished to the praise of the glory that is the glorious praise of his grace not of that which is in us but of that which is in himselfe whereby he hath graciously accepted us in his beloved Ephes. 1. 6. § VI. Thirdly when we say it is an action of God imputing to a beleeving sinner c. We consider it not as a suddaine and momentany action which is of no continuance as if all our sinnes both past present and to come are remitted in an instant but as an act of God continued from our vocation wherein the grace of faith is begotten in us to our glorification which is the end of our faith For as this action of God is called the justification of a sinner so whiles we continue sinners we have still need to be justified And as we alwaies have sinne in this life so that it may not be imputed we have need that Christs righteousnesse should be imputed unto us and that as we sinne daily so Christ our advocate should continually make intercession for us that notwithstanding our manifold slippes whereinto through humane frailety we fall and notwithstanding those manifold infirmities and corruptions which remaine in us as the relikes of originall sinne we may be continued in the grace and favour of God by the continued imputation of Christs righteousnesse obtained by his continuall intercession for us For therefore doth he continue his intercession for us that our justification may bee continued to us and that as wee sinne daily so wee may daily seeke and obtaine pardon But if justification should so be wrought once and at once as that after that act wrought in an instance we should no more be justified nor no more neede remission of sinne then must we erroniously conceive that the sinnes which after the first moment of our justification we doe commit are actually remitted before they bee committed whereas God forgiveth onely sinnes past Rom. 3. 25. So shall we not onely set open a gap to all licentiousnesse for who will so feare to commit sinne as he ought or when he hath committed it so sue for the pardon thereof who is perswaded beforehand that it is already remitted but also shall open the mouthes of our adversaries who will be ready to say that we Protestants ought not to pray for remission of sinne because in our opinion as they say we need it not but to this calumniation of the Papist I have elsewhere answered § VII If it be said that it is a received opinion among many that justificatio simul semel fit that justification is wrought at once and but once I answere that that assertion is not to be admitted without distinction nor without good caution The distinction is this that there is a justification of a sinner before God in 〈◊〉 coelesti which properly is called justification and is that which here I have defined and there is a justification whereby a man already justified before God is justified in foro conscientiâ—… in the court of his owne conscience which is not properly justification it selfe but the assurance of it To this latter that assertion of but once and at once cannot in any good sense be applied For neither is the full assurance of our justification attained at once but by degrees wherein we are to labour and to give diligence to make as our election and calling so also our justification more and more sure unto us Neither is it given but once For by committing of any crime or any grievous sinne by spirituall desertions by the â—…orcible temptations of Satan this act of spirituall faith which we call assurance may be interrupted or lost for a time and yet by repentance by prayer and practise of pietie it may be recovered againe and therefore not given but once To the former indeed it may be applied in both parts but with a twofold caution first in respect of simul at once if it be understood as excluding degrees and not continuance Namely that we are not justified by degrees and as it were by little and little as though our justification were not perfect at the first For no sooner doth a man truly beleeve in Christ but the righteousnesse of Christ is imputed to him and in and by that righteousnesse he standeth righteous before God as well at the first as at the last that righteousnesse of Christ by which he is justified whether first or last being most perfect Therefore the righteousnesse of justification cannot be increased neither doth our justification before God admit degrees either in one and the same person or yet in diverse men howsoever the assurance of justification and the worke of sanctification whereby we are to be renewed in the inner man day by day have degrees according to the degrees of our faith and according to the measure of grace received Secondly when it is said that we are justified before God semel but once that also may be admitted if by once be meant one continuall act For as we are regenerated but once because ut semel nascimur ita semel renascimur so faith which is wrought in our regeneration is given but once For that which Saint Iude saith verse 3. of faith once given is no lesse true of the habit than of the doctrine of faith which habit being once had is never utterly lost
Gospell the covenant of workes and the covenant of grace as if the Gospell did unto justification require inherent and that a more perfect righteousnesse than the Law requireth And consequently with the false Apostles and teachers of the Galatians doe teach another Gospell than that which the Apostle taught which whosoever doth hee is accursed Whrefore the samethings which the Apostle objecteth against the Galatians who were seduced by their false Teachers are verified of the Papists who seekng to be justified by the workes of the Law are under the curse they are fallen from grace to them the promise is of no effect to them Christ dyed in vaine then Christ profiteth nothing as hereafter I shall shew For whosoever seeketh to bee justified by the workes of the Law hee is a debtour to the whole Law and to him who is a debtour to the whole Law that is to bee subject to the curse if he transgresse it and to be excluded from justification and salvation if he doe not perfectly fulfill it Christ profiteth nothing For whereas they distinguish the workes which they make the condition of both the Covenants that the one are the workes of Nature the other of grace it is evident that all good workes and all inherent righteousnesse is prescribed in the Law which is the most perfect rule of all inherent righteousnesse Secondly that inherent righteousnesse is not the condition of the covenant of grace but is the thing promised to all that truely beleeve For the better understanding whereof wee are to know that the covenant of workes was made with all mankinde in Adam the Covenant of Grace with the heires of promise in Christ. The former promiseth justification to these who in their owne persons performe perfect obedience that perfect obedience being the condition of the Covenant The latter that to us the sonnes of Abraham being redeemed and justified by faith the Lord will give grace to worship him in holinesse and righteousnesse before him in which our new obedience consisteth which as I said is not the condition of the promise but the thing promised § XXI Secondly by confounding justification and sanctification they teach men to place the matter of justification and merit of salvation in themselves For the matter of sanctification is inherent and that which is the matter of justification is the merit of salvation Againe that which is inherent is both prescribed in the Law and is also our owne though received from God which the Pharisie himselfe confessed when he thanked God for it But the holy Ghost doth teach us that wee are neither justified by the obedience or righteousnesse which is taught in the Law nor by that which is ours And in regard of this very difference betwixt the Papists and us wee are not unworthily called Evangelici the professors of the Gospell and they the enemies thereof who seeking to establish their owne righteousnesse doe with scorne reject the righteousnesse of Christ imputed which is that righteousnesse of God revealed in the Gospell from faith to faith This being the maine doctrine of the Gospell that we are justified not by any righteousnesse inherent in our selves or performed by our selves but by the righteousnesse of Christ alone apprehended by faith § XXII By confounding justification and sanctification and so of two benefits making but one they doe abolish and take away that maine benefit of the Messias by which we are not onely freed from hell but also intituled unto the kingdome of heaven which the Scriptures distinctly call our justification without which there can bee no salvation For whom God doth justifie all them and onely them he doth glorifie And that they doe wholly take away the benefit of justification it shall further appeare in handling the second question of this first controverfie whereof I am now to speake CAP. VII That the Papists exclude remission of sinne from Iustification and in stead thereof have put expulsion and extinction of sinne by infusion of righteousnesse and that they fouly erre therein § I. BVT heare it will be objected that so long as the Papists acknowledge remission of sinne to concurre unto justification they cannot be said wholly to take away the benefit of justification but rather to follow the judgement of some of the Latine fathers who sometimes comprehending the benefit of sanctification under the name of justification seemed to make justification to consist in remission of sinne and sanctification Whereunto I answere that indeed the Papists pretend so much For the Councell of Trent in expresse termes saith that justification is not remission of sins alone but also sanctification and renovation of the inner man and to the like purpose Bellarmine disputeth that justification doth not consist in the remission of sinnes alone but also in inward renovation And yet all this is but a meere colourable pretence For as they exclude from justification the imputation of Christs righteousnesse by which onely wee have remission of sinne so they doe indeed and in truth exclude remission it selfe And as in stead of imputation of righteousnesse they have brought in infusion of justice so in stead of remission of sinne by imputation of Christs righteousnesse they have brought in the utter expulsion extinction deletion of sinne by infusion of righteousnesse And for this they have some shew of reason For if they should hold that justification consisteth partly in remission that is in the forgivenesse or not imputation of sinne and partly in renovation or sanctification then they must confesse that there are two formall causes of justification which Calvin objected against the Councell of Trent and may truly bee objected against such of the Fathers as held justification to consist partly in remission and partly in renovation and consequently should bee forced to acknowledge two wayes of making men just by one and the same act of justification the one by imputation of that righteousnesse by which being without us we have remission of sinne the other by infusion of righteousnesse inherent by which sinne is expelled But the Councell of Trent doth stedfastly hold that there is but one formall cause of justification and that is infusion of justice whereby sinne is expelled What then becometh of remission of sinne which according both to Scriptures and Fathers concurreth to justification I say of it as of justification the name is retained but the thing is taken away § II. Heere therefore I am to shew two things first that the Papists from justification exclude remission of sinne by putting into the roome thereof the expulsion and extinction of sinne which belongeth not to justification but to sanctification and consequently doe wholly abolish by their doctrine the benefit of justification Secondly that remission of sinne is not the utter extinction or deletion thereof As touching the former when Calvin objected against the Councell of Trent that it made two
〈◊〉 〈◊〉 〈◊〉 〈◊〉 good works but that wherby he loveth us § V. Now let us come to the words which follow which as Cornelius à Lapide confesseth Valde favent doe very much favour our exposition wherein the Apostle sheweth how this love of God whereon our hope c. is grounded is both manifested and assured unto us It is manifested by this verse 6. that when wee were of no strength yea dead in our sinnes the Son of God dyed for us for so saith the Apostle Eph. 2. 4 5. God who is rich in mercie for his great love wherewith he loved us even when wee were dead in our sinnes hath quickened us together with Christ by whose grace wee are saved which wonderfully setteth forth the love of God towards us for scarcely as it is vers 7. for a righteous man will one dye And greater love no man hath than this that a man lay downe his life for his friend Ioh. 15. 13. But God saith the Apostle vers 8. commendeth his love towards us even that love mentioned verse 5. in that whiles wee were yet sinners and by our sinnes his enemies Christ dyed for us It is assured by an argument from the lesse to the greater For if when we were sinners we were redeemed and justified by the bloud of Christ much more being justified wee shall be saved from wrath through him For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled wee shall bee saved by his life I conclude therefore that notwithstanding the testimony of Augustine which as himselfe confesseth deserveth no credit further than it is warranted by the authority of Gods word or sound reason by the love of God in this place is meant Gods love towards us I come to his two other arguments § VI. The former which is a very weake one is by paralleling that place with Rom. 8. 15. For saith hee the same Apostle speaking of the same spirit given unto us saith You have received the Spirit of adoption of sonnes by which we cry Abba Father Now saith hee wee cry Abba Father by that charity whereby we love God not by that whereby he loveth us Which reason if it bee reduced into a syllogisme will not conclude his assertion but the erroneous opinion of Lombard the master of sentences which Bellarmine himselfe elsewhere confuteth namely that the charity whereby wee love God is the holy Ghost That whereby wee cry in our hearts Abba Father is the holy Ghost By that charity wherewith wee love God we cry in our hearts Abba Father Therefore that Charity wherewith wee love God is the holy Ghost This conclusion Bellarmine knoweth to bee false Therefore either the proposition is false or the assumption for it is impossible that a false conclusion should bee inferred from true premisses in a formall syllogisme as this is But the proposition is the Apostles both Rom. 8. 15. and Gal. 4. 6. therefore the assumption is false Neither is charity that fruit of the holy Ghost whereby the Spirit of adoption causeth us to cry Abba Father but faith For although by charity wee may bee declared or knowne to bee the sonnes of God yet wee become the sonnes of God not by charity but by faith Ioh. 1. 12. Gal. 3. 26. And consequently not by charity but by faith wrought in us by the Spirit of adoption testifying with our Spirits that wee are the sonnes of God the said spirit maketh us to cry in our hearts Abba Father § VII His second proofe is out of Rom. 8. 10. where it is said that by justifying grace we doe live The body indeed is dead by reason of sinne Spiritus autem vivit propter justificationem as the vulgar Latine readeth but the Spirit liveth because of justification But wee cannot well be said to live by the externall favour of God seeing nothing is more inward than life Answ. In this argument nothing is sound for first it proveth not the point for which it is brought viz. that by the love of God Rom. 5. 5. is meant our love of God Neither is it said Rom. 8. 10. that wee live by justifying grace for neither is justifying grace mentioned but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice neither is it said that we live by it though it bee true that by justifying faith we live but that the Spirit is life propter justificationem for or by reason of righteousnesse And further it is well said that our Spirit liveth the spirituall and eternall life by the gracious favour of God which is out of us in him by which wee are saved as also for and by reason of the righteousnesse and merits of Christ which also are out of us in him Neither doth it follow that because life is inward that therefore it propter quod for which or by reason whereof wee doe live should also be inward § VIII But to let passe his impertinent allegation of this place and to explaine the true meaning thereof which is to set downe in this verse and that which followeth two priviledges of those in whom Christ dwelleth by his Spirit the one in respect of the soule vers 10. that howsoever by reason of sinne the body is dead that is mortall or subject to death yet the soule is life that is designed unto life by reason of righteousnesse The other in respect of the body vers 11. that if Christ dwell in us by his Spirit then hee which raised up Christ from the dead shall also by the same Spirit quicken that is raise up unto life eternall our mortall bodies Now as our bodie is dead that is subject to death by reason of Adams sinne in whom as the roote all sinned so our soule is life or intituled to life by reason of Christs righteousnesse in whom as our head wee satisfied the justice of God The sinne of the first Adam and the righteousnesse of the second being both communicated unto us by imputation And this is all that Bellarmine hath alleaged to prove that justifying grace is inherent all which is as good as nothing CAP. VI. The use of the word Grace in the writings of the Fathers § I. HAving shewed how the word grace is used in the Scriptures something is to be added concerning the use thereof in the writings of the Fathers whose authority the Papists are wont to object against us Howbeit as in the Scriptures so also in the Fathers there are two principall significations of the word Grace the one proper signifying the gracious favour of God in Christ by which they acknowledge us to be elected called justified and saved The other metonymicall signifying the gift of grace and namely the grace of regeneration or sanctification which in the Scriptures is called the Spirit opposed to the flesh and the new Man or new creature which is renewed and as it were recreated according to the Image of God
fiction of the hereticks of our time Nay we say more that by the preaching of the Word faith is not onely excited where it was before but that it is first wrought ordinarily and begotten by the ministry of the Gospell The Papists ascribe the begetting of faith to the Sacraments and the stirring of it up to the Word As if faith infused in Baptisme did ly a sleep untill it be excited and awakned by the word But the Scripture teacheth us that faith commeth by hearing the Word that Preachers are Ministers by whom you do beleeve that without a preacher men cannot ordinarily beleeve Rom. 10. 14. that men are begotten to God by the preaching of the Word 1 Cor. 4. 15. that therefore preachers are their Fathers in the faith that they justifie men Dan. 12. 3. because they are the instruments of the holy Ghost to beget faith in them whereby they are justified Why then doth Peter require them to whom he had preached to repent and to be baptized I answer that the holy Ghost by Peters sermon had wrought the grace of faith in the hearers before they were baptized Act. 2. 41. as by Pauls preaching Act. 13. 48. in so many of the hearers as were ordained unto life in Lydia Act. 16. 14 15. By Philips preaching in the Eunuch Act. 8. 38. by Peters preaching in Cornelius and his company Act. 10. 43. 44. and by this faith they were justified before God before they were baptized even as Abraham was before he was circumcised Rom. 4. 11. But that they might be justified also in the Court of their owne Conscience and much more that they might be saved many other things as repentance and a godly life with the use of the Sacraments and of all other good meanes are required besides that faith whereby alone they are justified before God And to this end did Peter require them to repent and to bee baptized not that Baptisme properly doth justifie and much lesse that it begetteth â—…aith for in all these faith was wrought before they were baptized but because it is a seale of that righteousnesse which is by faith to them that are baptized not onely at the time of Baptisme but whensoever or how long soever they beleeve And whereas he saith that remission of sinnes is preached to those that beleeve as they ought I confesse it is true that remission is not promised to an idle dead or counterfeit faith but to the true lively and effectuall faith which in some measure purifieth the heart and worketh by love causing a man though not to fulfill all things that are commanded as Bellarmine speaketh yet to will to desire and to endevour that hee may performe all things commanded according to the measure of grace received But though obedience bee a necessary consequent of faith yet it is very absurd to confound it with faith as Bellarmine here seemeth to doe § V. As for his similitude of the Physitian I answer the onely meanes to bee cured of the wounds of our soules which are our sinnes by our spirituall Physitian which is Christ is to beleeve in him and the onely plaisters to bee applied are his sufferings and merits for by his stripes we are healed Esa. 53. 5. and the onely meanes on our part to apply them is faith For even as Moses lifted up the brazen Serpent in the Wildernesse that those who were bitten by the fiery serpents might by looking upon that which was but a figure of Christ be healed even so our Saviour Christ was lifted up upon the Crosse that whosoever being stung as we all are by the old Serpent and made subject to eâ—…all death shall looke upon him with the eye of a true faith shall bee saved To which remedie alone all true physicians of mens soules do use to direct the wounded Conscience when the Iaylour Act. 16. 30 31. in great consternation of mind came trembling and falling downe before Paul and Silas demanded of them what he might doe that he might bee saved they said beleeve on the Lord Iesus Christ and thou shalt be saved And this remedy â—…in curing miraculously corporall discases was used sometimes with good successe Mat. 9. 21. 22. 14. 36. and was by our Saviour himself prescribed as the onely receipt Mar. 5. 36. Luk. 8. 50. § VI. Thirdly where the Apostle in this place nameth onely remission of sinnes hee saith it hindreth not but that justâ—…fication may bee understood to consist in remission of sinnes and infusion of righteousnesse For as we have not once shewed saith hee remission of sinnes is not onely the pardâ—…ning of the punishment but also the washing away and cleansing of the fault which is not done but by the cleannesse of grace and comelinesse of justice comming in the place which the name of justification pretendeth being named from justice Reply Not once but very oft hath hee said that remission of sinne is the utter deletion and extinction of sinne and that it is not a distinct act from infusion of righteousnesse because by infusion of justice sinne is expelled as by the accession of heat and light cold and darkenesse is expelled But as for condonation and pardon of the guilt and punishment that he hath utterly excluded from justification For the pardoning of the guilt and punishment is not done by infusion of righteousnesse which as hee teacheth is the onely act of justification whereof there is but one formall cause which is righteousnesse insuâ—…ed as the Councel of Trent hath defined but by imputation of the satisfaction of Christ. For righteousnesse infused as Bellarmine hath confessed doth not or cannot satisfie for our sinnes Now if there bee but one formall cause of justification as indeed there is but one and that one be not the imputation but the infusion of justice or as they rather use to speake the justice infused which expelleth sinne which expulsion or deletion they call the remission yea the true remission of sinne then the forgivenesse of the guilt and punishment belongeth not to justification But if the forgiving of the guilt and punishment be the not imputing of sinne which necessarily bringeth with it imputation of righteousnesse as Bellarmine confesseth and the Apostle proveth Rom. 4. viz. that the Lord imputeth righteousnesse without workes when hee imputeth not sinne then it will necessarily follow that imputation of Christs satisfaction or righteousnesse is the onely formall cause of justification whereby we being absolved from sinne are accepted as just yea constituted righteous in Christ. And that infusion of righteousnesse expelling sinne is another thing which the Scriptures call Sanctification And this I take to be a manifest truth which being granted we have obtained the whole cause § VII Fourthly againe saith he although there were mention made in this place of justification only from sinnes yet in many other places there is mention made of Sanctification of cleansing of washing and renewing which shew
by some inherent gift The proposition which no man denieth he laboreth to prove by three arguments which he might very well have spared but that he would have the world to thinke that we deny sanctification to be inherent The assumption which do we deny he proveth by his own authority alleaging that in the fifth and the sixth verses The Apostle describeth justification which indeed he doth not to be regeneration and renâ—…vation wroughâ—… in us out of the bounty of God by the laver of Baptisme and effusion of the holy Ghost This we deny first because the word justifie never in the whole Scriptures is used in that sense secondly here the Apostle in plaine termes saith that we are justified and saved not by works of righteousnesse whereby is excluded all justice inherent but by Gods grace How then doth he prove it because in these words vers 7 that being justified by his grace wee might bee heires in hope of eternall life the Apostle rendreth a reason why God by the laver and by the Holy Ghost did regenerate and renew us and saith the cause was that being justified that is saith he that being by that regeneration and renovation justified we might deserve to be made heires of the kingdome and of life everlasting Answ. This glosse maketh the Apostle not like himselfe but like a popish merit-monger corrupteth the text which indeed doth paralell that 1 Cor. 6. 11. shewing how men converted from Gentilisme to Christianity shuld be exhorted to the performance of Christian duties For howsoever whiles they were Gentiles they were addicted to many vices and sinnes yet after they were called which the Apostle expresseth thus after that the bounty and humanity of God was manifested viz. by the preaching of the Gospel God not out of any desert of theirs but out of his meere mercy saved them by Baptisme as Saint Peter also speaketh that is justified them for that is the salvation we have here to bee intitled to salvation or saved in hope that being justified by his grace that is as he said before by his undeserved mercy they should be made heires according to hope of eternall life that is they might be saved in hope Of this sentence therefore stripped of its amplifications as it were its garments the naked substance is this But after we were called God by Baptisme justified us that being justified by his grace we might be saved in hope The amplifications which are added are to set forth and describe Baptisme unto us which as hee had noted to be the seale of that righteousnesse which is by faith when he saith that God justified or saved us by it so he calleth it the laver of regeneration and of the renovation wrought by the Spirit which God hath plentifully bestowed upon us So that these words are not a description of justification as Bellarmine dreameth waking but of Baptisme And they are added according to the purpose of the Apostle in this place as arguments to move men to Christian duties Why Because Baptisme as it was a seale unto them of their justification so also a Sacrament of their regeneration and renovation of the Spirit which Spirit God hath poured forth plentifully upon the faithfull which he speaketh to this end that the faithfull which are Baptized should make this use of their Baptisme not onely as of a seale to assure them of their justification and salvation but also to be a Sacrament token memoriall of their regeneration and renovation wrought by the Spirit plentifully poured upon them To which purpose the Apostle telleth the Romans that so many as were baptized into Christ were baptized into the similitude of Christs death and resurrection whereupon the Apostle inferreth in the next words vers 8. this is a faithfull saying and these things I will thou shouldest affirme and confirme that they which have beleeved in God ought to bee carefull precedents of good workes The Aposâ—…le therefore doth not say as Bellarmine maketh him speake that we are justified or saved or made heires of salvation by regeneration or renovation and much lesse that thereby we merit our inheritance but that God hath justified or saved us Sacramentally by Baptisme which as it is the seale of our justification and salvation so it is also the laver of regeneration and renovation wrought by the Spirit that being justified by his grace we might according to hope bee made heires of eternall life For howsoever we are neither justified nor saved nor made heires of eternall life by our Sanctification yet Sanctification is both the way wherein from our justification wee are to walke unto glorification For God hath chosen us to salvation through the sanctification of the Spirit 2 Thes. 2. 13. and therefore sanctification as it is a necessary consequent of our justification so it is a necessary fore-runner of glorification a necessary marke and cognizance of all that are justified and to be saved And therefore ouâ—… Saviour saith that by faith in him wee receive remission of sinnes and inheritance among them that are sanctified and so the Apostle also Act. 20. 32. § IX His fifth testimony is Heb. 11. and some other places of the Scripture which doe give testimony to some men that they were truly and perfectly just and that not by an imputative justice but inherent his reason is because the Scriptures would not call them absolutely just if they were not absolutely just Answ. To omit that it is one thing to be absolutely called just and another to be just absolutely and perfectly I answere that the faithfull who are commended in the Scriptures for righteous were righteous by a twofold justice both imputative and inherent The former being the righteousnesse of justification the latter of sanctification the former absolute and perfect the latter inchoated and unperfect By the former they were justified before God in respect of the latter though they were also called just yet they were not justified thereby that is they were neither absolved thereby from their sinnes past nor intitled to the kingdome of heaven as may appeare by all those Arguments which before I produced against justification by inherent righteousnesse As for those examples which hee alleageth out of Heb. 11. which is the Chapter of saith namely of Abel vers 4. and Noah vers 7. c. it is evident that they were justified by the righteousnesse which is of faith as is expresly said of Noah vers 7. that is by the righteousnesse of Christ apprehended by faith and imputed to them that beleeve for the righteousnefse which is of faith is imputative Rom. 4. 5. And when it is said that without faith they could not possibly have pleased God it is plainely intimated that by faith they pleased God and that they being besore justified by faith brought forth the fruits of faith acceptable unto God by which their faith was approved But as they were just by imputation that
flesh is communicated unto us by imputation and accepted of God in our behalfe as if we had performed the same in our own persons To conclude therefore it is not the image of Christs righteousnesse and obedience by which we are justified But we are justified by the righteousnesse and obedience of Christ it selfe § XVII His seventh Allegation of Rom. 6. 4. 6. is scarce worth the answering wherein hee proveth which no man denieth that the godly doe truly and not putativè dye unto sinne and rise unto righteousnesse even as Christ whose death and resurrection is represented in Baptisme did truly dye and rise againe For this dying unto sinne and rising unto righteousnesse are the two parts of our sanctification which never any denied to bee inherent But that justification and sanctification are not to bee confounded I have before proved at large If hee would have said any thing to the purpose he should have said any thing to the purpose hee should have proved that our justification consisteth in our mortification and vivification and then might he well have concluded that we are not justified by imputation but by inherent righteousnesse But I cannot sufficiently wonder at the blind malice of these men who either would perswade themselves or would goe about to perswade others that we hold the righteousnesse of sanctification and the parts thereof which we acknowledge to be wrought in us by the holy Spirit not to bee inherent but imputative As for these words vers 7. he that is dead is justified from sinne the meaning is as I have shewed before that he is freed from sinne as our translation readeth and as Chrysostome and Oecumenius expound it the speciall sense of freeing from guilt opposed to condemnation which is the proper sense of the word Act. 13. 38 39. extended to the generall signification of freedome he that is dead is freed from committing of sinne according to that place of Peter 1 Epist. 4. 1. which Bellarmine paralelleth with this he that hath suffered in the flesh hath ceased from sinne § XVIII In his eighth allegation hee patcheth divers places of Scripture together as it were invita Minerva out of which nothing can be concluded but that the Papists have not one found Argument to prove their justification by inherent righteousnesse The places which he patcheth together are these Rom. 8. 15. That wee now by Christ have received the Spirit of Adoption of the sonnes of God quoad animam saith he in respect of the Soule the which as it is there said viz. vers 10. liveth by reason of justification although the body be dead that is be mortall as yet by reason of sinne But saith he â—… little after viz. vers 23. he addeth that wee having the first fruits of the Spirit doe groane within our selves expecting the adoption of the sonnes of God even the redemption of our body For as the same Apostle saith Phil. 3. 20. 21. wee expect our Saviour who shall reforme the body of our humility configured to the body of his glory But the adoption of sonnes which wee expect in the redemption of the body shall be most true and inherent in the body it selfe that is to say immortality and impossibility not putative but true Therefore the adoption which now we have in the spirit by justification must also be true not putative otherwise as we expect the redemption of the body so also wee should expect the redemption of the soule Answ. See what poore shifts so learned a man is put unto according to the ancient profession of Sophistres noted by Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make good a bad cause This is Bellarmines whole dispute word for word where with much travell he hath brought forth this conclusion that our adoption which now we have by justification is true and not in conceit onely which we freely confesse For whoever denied that our adoption is as true as our justification But doth it from hence follow that wee are justified by inherent righteousnesse A good syllogisme concluding that assertion from those premisses had beene worth his labour The most that can bee said in this matter as I suppose is this That when our gracious God by his holy Spirit doth regenerate us he doth beget in us the grace of faith As soone as faith is wrought in us wee are engrafted into Christ to us being in Christ the Lord communicateth the merits of his Sonne by imputation of whose righteousnesse unto us hee remitting our sinnes doth not onely accept of us as righteous in Christ but also in him hee adopteth us to bee his Sons and heires of eternall life § XIX Let this proposition then tanquam commune principium bee agreed upon betweene us Such as is our adoption such is our justification and let us see what either of us can inferre thereupon Bellarmine assumeth thus but our adoption is not imputative for that I suppose is his meaning by that odious word putative as though if it were imputative it were but putative which is most false For he that either is a sinner by imputation of Adams transgression is as truely a sinner as by transfusion of the corruption yea if he had not beene truely a sinner by imputation of Adams guilt hee should never have beene punished either with the transfusion of the coâ—…ruption or with death unto which by the guilt he was bound over or hee that is righteous by imputation of Christs righteousnesse is as truely righteous before God yea more truely than by infusion of inherent righteousnesse For that is perfect this is stained with the flesh and therefore is but a sinnefull righteousnesse which cannot stand in judgement before God judging according to the sentence of his Law But Bellarmine assumption as I was saying is this Our adoption is not imputative but by grace inherent therefore our justification is not imputative but by righteousnesse inherent The assumption which is utterly false hee endevoreth to prove because the Apostle Rom. 8. 15. saith that now by Christ wee haâ—…e received the Adoption of the sonnes of God quoad animam saith Bellarmine that he might patch with it vers 10. in respect of the soule which as it is there said liveth prâ—…pter justificationem although the body bee dead that is to say mortall by reason of sinne These places Belâ—…mine alleaged before to prove that the grace by which wee are justified is inherent and namely charity because charity is that by which wee cry in our hearts Abba Father Secondly because it is said that the Spirit liveth by reason of justification though the body bee dead by reason of sinne to both which I have before answered § XX. But here Bellarmine maketh a twofold Adoption the one of the soule patched out of Rom. 8. 10. 15. the other of the body pieced out of Rom. 8. 23. and Phil. 3. 20 21. when as indeed Adoption is not of either part but of
prove our glosse to bee repugnant to the Apostle unlesse he imagine that wee hold the imputation of Christs righteousnesse to a beleever to bee not reall but imaginary And then by the same reason let him say that the imputation of our sinnes to Christ for which he really suffered and the imputation of Adams transgression to his posterity for which they are really punished was but imaginary Howbeit there is a difference in the manner of imputing a reward to him that worketh and of righteousnesse to him that beleeveth for that is ex debito this ex gratia § IV. Our ninth argument Hee that is justified not by his owne righteousnesse but by the righteousnesse of another is justified by righteousnesse imputed But all the faithfull are justified not by their owne righteousnesse Phil. 3. 8 9. Rom. 10. 3. but by the righteousnesse of another this was fully proved and maintained in the whole third controversie for that which is but one mans righteousnesse cannot be every faithfull mans owne by inherencie but onely by imputation The righteousnesse by which wee are justified is but the righteousnesse of one Rom. 5. 18 19. § V. Our tenth argument There is the same matter whereby infants are justified and others But infants are not justified by righteousnesse inherent for neither have they habituall righteousnesse which consisteth in the habits of faith hope and charity of which they are not capable whiles they want the use of reason nor actuall as all confesse but by the righteousnesse of Christ and that imputed And therefore Berâ—…d saith they want no merits because they have the merits of Christ. § VI. Our eleventh argument As Abraham was justified so are wee Rom. 4. 23 24. Abraham was justified by imputation Rom. 4. 3. 22. and not by inherent righteousnesse though hee did excell therein Therefore wee are justified by imputation and not by inherent righteousnesse § VII Our twelfth argument To those that are justified by faith righteousnesse in their justification is imputed without workes that is without respect of righteousnesse inherâ—…nt Rom. 4. 5 6. All the faithfull are justified by faith Esai 53. 11. Rom. 3. 28. Gal. 2. 16. Therefore to all the faithfull in their justification righteousnesse is imputed without respect of inherent righteousnesse § VIII Our thirteenth argument whose sinnes are remitted by imputation of Christs satisfaction unto them they are justified by imputation for to be absolved from sinne is to be justified Act. 13. 38 39. where to have remission of sinne is to bee justified from sinne So Rom. 4. 6 7 8. where the Apostle sheweth that whose iniquities are forgiven whoâ—…e sinnes are covered to whom the Lord imputeth not sinne to them hee imputeth righteousnesse without workes where the Apostle saith Bellarmine ex non imputatione peccatorum colligit imputationem justitiae from the not imputing of sinne hee gathereth the imputation of righteousnesse them he justifieth them he maketh blessed So Luk. 18. 13 14. when our Saviour would signifie that the Lord had heaâ—…d the prayer of the Publican who had prayed for the remission of his sinne hee saith he went home justified But the sinnes of the faithfull are remitted by imputation of Christs satisfaction to them This the Papists themselves cannot deny Or if they did the whole Doctrine of the Gospell would confute them which teacheth that Christ dyed for our sinnes that hee hath redeemed us from all our iniquities that hee gave himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full price of ransome for us 1 Tim. 2. 6. that hee gave himself for us an offering and sacrifice to God for a sweet smelling savor Ephes. 5. 2. that in him God is well pleased and reconciled unto us forgiving our sinnes 2 Cor. 5. 19. that hee is the propitiation for our sinnes 1 Iohn 2. 2. that hee bare our iniquities Esai 53. 12. that in his ownâ—… body hee bare our sinnes upon the Tree 1 Pet. 2. 24. that by him wee have redemption that is remission of sinnes that we are justified by his bloud Rom. 5. 9. and by his obedience verse 19. that God is just in justifying a beleeving sinner and therefore forgiveth no sinne for which his justice is not satisfied And his justice cannot be satisfied for our sinnes being an infinite offence as Bellarmine himselfe confesseth but by a price or satisfaction of infinit valew which can be no other but the perfect and al-sufficient satisfaction of Christ which the Lord accepteth in behalfe of all those that beleeve in him which is nothing else but to impute it to them for if God should not accept of Christs satisfaction in the behalfe of those that beleeve then in vaine had Christ dyed or satisfied for us Therefore the faithfull are justified by imputation § IX Hereunto the Papists have nothing to oppose but their owne erroneous assertion which is hereby confuted that remission of sinne is an utter abolition extinction deletion of sinne by infusion of righteousnesse But as in the Law two things are to bee considered the precept it selfe and the sanction thereof denouncing punishment to the transgressout so in sinne there are two things to be considered the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it selfe which is the transgression of the precept and the guilt which bindeth over the sinner to punishment The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is twofold for it is partly transient which is the sinfull act or transgression it selfe and partly immanent in the soule of the offendor which is that macula or labes the blemish spot or pollution which the act doth leave behind it in respect whereof as Bellarmine teacheth the transgressour after the act is gone remaineth formally a sinner The guilt also is twofold for it is either reatus culpae the guilt of offence or of offending God and reatus paenae which is the binding over of the sinner unto punishment Now God doth take away the sinnes of the faithfull both in respect of the fault and also of the guilt of punishment but not after one manner He taketh away the guilt by remission of sinne for in regard of the guilt our sinnes are debts which debts God doth forgive when hee remitteth the punishment and taketh away the guilt which did bind us over to punishment by imputation of Christs sufferings unto us who as our surety did pay our debts for us And because our Saviour fully satisfied our debt therefore our sinnes in respect of the guilt of death are in our justification wholly taken away and in that respect there is an utter deletion of them as there useth to be of debts â—…out of debt bookes when they are satisfied But when the Lord doth justifie a man he doth impute unto him not onely the suffering of Christ to free him a paena reatu paenae but also his obedience that he may be constituted righteous and so freed also a culpâ—… reatu 〈◊〉 For as touching the fault whether you meane the sinfull act which is
childish things for now to wit by faith wee see and know as it were in or by a looking-glasse and as it were in a riddle or in a dâ—…rke speech but then wee shall see face to face Now I know in part but then I shall know even as also I am knowne If therefore faith shall bee perfected by vision the consequence of the proposition with the proofe thereof is to be denyed and the evacuating of it by vision is a pregnant proofe that in this life it is but in part As touching the assumption I say that faith which is the evidence of things not seene and the substance of things hoped for shall never bee perfected untill the things which are beleeved shall bee seene and the things hoped for shall be enjoyed § III. His second reason to prove that faith may be perfect in this life is this because that faith which hath bene tryed in the forâ—…ace of temptation is perfect whereto if hee assume that the faith which in justification is first infused either in infants when they are baptized or in others in their first justification hath beene tried in the Fornace of temptation hee shall be ridiculous for it must be before by tryall it bee approved but supposing him to speak of the faith of men being adulti and already justified his impertinent proofe standeth thus That faith which is more precious than gold tryed in the fire is perfect That faith which hath beene tryed and approved by temptation is more precious than gold tryed in the fire witnesse Saint Peter 1 Epist. 1. 7. therefore that faith is perfect Answ. The proposition is to bee denyed For temptations and afflictions are trialls not of the perfection but of the soundnesse and unfainednesse of faith All faith which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is true and unfained though not perfect endureth temptations Heresies are trialls whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the perfect but the sound and upright Christians may be knowne Affliction worketh patience and patience worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probation that is sheweth them to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sound and approved who patiently beare afflictions Wherefore blessed is the man that endureth temptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because when hee shall be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is not a perfect but a sound and approved Christian hee shall receive the Crowne of life Temptation therefore is fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triall of our faith because it tryeth those who professe the faith whether they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound and upright Christians or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is hypocrites But not all that be not perfect are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor any perfect though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but all those that are not upright are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say hypocrites § IV. His third reason whosoever beleeve with all their heart or their whole heart their faith is perfect some do beleeve with their whole heart as namely the Eunuch Act. 8. 37. therefore the faith of some is perfect To helpe him I will confesse that not onely some but all who have faith unfained beleeve with their whole heart But the proposition is to bee denyed For to beleeve with the whole heart being not legally but evangâ—…lically understood is to beleeve not with an heart and an heart that is an heart divided but with an entire and upright heart wherein there is no guile that is hypocrisie So that hee which beleeveth integro corde with an upright heart or with faith unfained is said according to the scriptures to beleeve with his whole heart which proveth not the perfection but the soundnesse of faith Neither is it credible either that Philip would require perfect faith in men before they be baptized for to such Baptisme were needelesse or that the faith of the Eunuch being a new convert not yet baptized was at that time perfect For what I pray you was his faith Was it not this I beleeve that Iesus Christ is the Sonne of God which is the very first degree of justifying faith § V. His fourth reason because the faith of Abraham was altogether perfect What will hee from thence inferre Ergo the faith of all when they are first justified is perfect but hee commeth farre short of that conclusion All that can bee concluded if the premisses were true is this Abraham had perfect faith Abraham was justified therefore some justified person hath a perfect faith The proposition hee proveth out of Rom. 4. 19. 20. where it is said that hee was not weake in faith as many are who notwithstanding are justified neither staggered at the promise of God through unbeleefe as Zacharias did Luk. 1. 20. who notwithstanding his unperfect faith was a man justified but was strong in faith being fully perswaded and therefore had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei the full perswasion of faith which few or none have when they are first justified Now saith he this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the perfection of faith Answ. first to the proposition that Abrahams faith when hee was first justified was not perfect whatsoever it was afterwards secondly to the proofe of it out of Rom. 4. 20. 21. from which testimony it is indeed proved that the faith of Abraham after he had beene for a long time justified was strong but not perfect Neither is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or full perswasion of this point that God is omnipotent which here is adscribed to Abraham the perfection of faith nor yet every full perswasion of the truth of God concerning Christ. For first there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a full perswasion of assent to any truth of God but especially to the truth that Iesus the Sonne of the Virgin Mary is the eternall Sonne of God and the Saviour of all that truely beleeve in him which though it justifie if it be a lively and effectual assent joyned with an earnest desire and settled resolution of application yet is farre from the perfection of faith For there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the full perswasion of speciall faith which goeth beyond the ordinary faith of all Papists when thou certainely beleevest not onely that Christ is the Saviour of all the faithfull but also that he is thy Saviour and that by him thou shalt be saved Now every assurance or assured perswasion is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which there are many degrees through which we must strive proceeding from faith to faith towards a full assurance which yet is never so full but that still more and more may and ought to be added to it As for Abraham though his faith were strong and excellent yet was it not perfect which appeareth by many signes For if his faith had beene perfect then it had not needed to have beene strengthened and confirmed Why then did the
Lord in every Chapter almost of his story renew and repeat his promises unto him Why did hee confirme them by oath Why did he seale them by the Sacrament of Circumcision which is the seale of that righteousnesse which is by faith How came it to passe if Abrahams faith was altogether perfect that twice he used that unlawfull shift which proceeded out of distrustfull feare calling his wife his sister whom to save his owne life he exposeth to danger for perfect faith expelleth feare and distrust § VI. His fifth reason is besides the purpose For whereas hee should prove that the faith of all the faithfull is in their justification perfect hee proveth that the faith of some speciall men who are highly commended in the Scriptures as rare examples of a strong faith was after they had beene justified not a weake and a languishing but a strong and valiant faith to which purpose hee alleadgeth Heb. 11. 33. 1 Iohn 5. 4. 1 Pet. 5. 9. Ephes. 6. 16. and thereupon inferreth Surely that faith which can overcome the world resist the Devill and repell all his fiery darts must not be a weake or languishing but a strong and valiant faith All which we grant But yet deny either that it was so strong when they were first justified thereby or that when it was at the strongest it was perfect But here by the way I would faine know of Bellarmine and his consorts whether this strong faith so much commended in the Scriptures bee onely a bare assent to the truth of the word and promises of God or rather an assurance which wee call speciall faith grounded on the word and promises applyed to our selves In his last reason he urgeth againe the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Heb. 10. 22. signifying as he saith with our consent a most full and most perfect perswasion We acknowledge that it signifieth a full perswasion which wee call assurance which is so farre from being in all the Papists when they are justified as that none of them have it at all without speciall revelation which they will confesse is very rare But yet of this assurance there are degrees all aspiring in this life but none attaining to perfection for when wee have attained to some assurance wee must still labour to increase it striving toward perfection So much of Faith § VII As touching Hope saith he the testimony of the Apostle Heb. 6. 19. may suffice for there he saith that our hope must be the anchor as it were of our soule safe and sure Answ. This argueth the assurance of Hope in some of Gods children after they have beene justified but not the perfection Sound Hope is safe and sure because it never confoundeth or maketh ashamed Rom. 5. 5. where by the way also I would gladly learne if there may be such a full assurance of Faith and Hope as here Bellarmine affirmeth and that without speciall revelation why there may not be the like assurance of Salvation and of perseverance to Salvation which elsewhere hee stoutly denieth and by his denyall confuteth his owne assertion in this place for if there cannot bee assurance of Salvation much lesse can there bee perfection of Faith and Hope CHAP. VII Bellarmines proofes that Chà rity is perfect disproved § I. THere remaineth Charity which he would prove to bee perfect not in all and that in their first justification which he ought to prove or else he proveth nothing but in som men in some part of their life after their first justification and this he proveth first by the testimonies of Augustine and after by authority of Scripture Out of Augustines booke de natura gratia hee citeth two testimonies the former in these words ipsa charitas est verissima plenissima perfectissimáque justitia which Augustine doth not speake of Charity when it is infused in the act of justification nor of Charity in generall but of that perfect Charity whereunto nothing may bee added which hee confesseth to bee the truest the fullest the perfectest justice The latter in these words perfecta Charitas perfecta justitia est perfect Charity is perfect righteousnesse which wee deny not But that no man in this life doth attaine to perfect Charity Augustine though he would not in that booke dispute of the possibility thereof because God if he please is able to bestow perfect justice and to make men free from all sinne yet in other places hee doth plainely and fully teach as first Charity in some is greater in some lesse and therefore not perfect in all that are jusâ—…ified in others none at all but the most full and compleat which now cannot be increased is in no man so long as hee liveth here Now so long as it may be increased assuredly that which is lesse than it ought to be is a fault By reason of which default there is not a righteous man upon the earth that doeth good and sinneth not for which default no man living shall be justified before God for which if we shall say that we have not sinne we deceive our selves and the truth is not in us for which though we be never so good proficients we must of necessity say forgive us our debts And in another place In part there is liberty in part bondage as yet no entire no pure no full liberty And after let not sinne reigne in your mortall bodyes c. he doth not say let it not be but let it not reigne As long as thou livest sinne must needs be in thy members onely let the kingdome be taken from it § II. To this purpose a multitude of Testimonies might bee cited out his Booke De perfectione justitiae which hee wrote against Caelestius the Pelagian who held that men may attaine to perfection in this life I will content my self with a few Tunc erit plena justitia quando plena sanitas quando plena charitas plenitudo enim legis charitas Tunc autem plena charitas quando videbimus cum sicuiâ—… est Charitas plena perfecta tunc erit cum videbimus facie ad faciem The righteousnesse which we have here in our pilgrimage is to hunger and thirst after righteousnesse that hereafter we may be filled Quotquot ergo perfecti hoc sapiamus id est quotquot perfectè currimus hoc sapiamus quòd nondum perfecti sumus ut illic perficiamur quo perfectè adhuc currimus ut cum venerit quod perfectum est quod ex parte est destruatur id est non jam ex parte sit sed toto quia fidei spei res ipsa non quae credatur speretur sed quae videatur teneaturque succedet charitas a. quae in his tribus major est non auferatur sed augeatur impleatur contemplata quod credebat quod sperabat indepta In qua plenitudine charitatis praeceptum illud implebitur Diliges
God grounded upon the infallible authoritie of God the relator and finally not being ignorant that we hold the proper object of faith to be the truth But we hold that it is seated both in the understanding and in the will and my reason brieâ—…ely is this because it is a voluntary assent and is so defined not onely by some of the ancient Fathers but also by the ancient Philosophers who as Thcodoreâ—… reporteth doe define it to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a willing assent of the soule Thâ—…refore to beleeve is an act both of the understanding and of the will Of the understanding as it is an assent of the will as it is voluntary Even as liberum â—…rbitrium as it is arbitrium belongeth to the understanding and as it is liberum to the will not that we seate it in two divers parts of the soule but onely in the mind that is the reasonable or intellectuall part though it worketh upon the affections also For the better understanding whereof wee are to know that when the holy Ghost is pleased to worke the grace of faith in the soules of any of the elect which ordinarily he doth by the ministery of the Gospell he openeth their hearts as he did the heart of Lydia to assent to the Gospell which he doth first by illuminating their understanding and opening the eyes of their minde that they may rightly conceive and judge of the doctrine of salvation and secondly by opening as it were the eares of the mind and enclining the will to affect and embrace what the understanding hath judged and approved to be true and good The understanding therefore approving and the Will which is intellectus extensus and ordinarily followeth the judgement of the practick understanding embracing the doctrine of the Gospell which promiseth salvation by Christ to all that beleeve the mind which containeth both these faculties being thus opened by the holy Ghost doth williugly assent to the doctrinâ—… of the Gospell concerning salvation by Christ. Faith therefore is a voluntary assent of the mind to the promise of the Gospell unto which the acts of both the faculties of the mind concurre of the understanding to judge that the thing propounded to be beleeved is true and good I meane that the promise is true and the thing promised good of the Will to accept and to embrace that for true and good which the understanding hath judged to be such Out of both which ariseth the voluntary assent of the minde which wee call faith This faith thus wrought by the holy Ghost the Spirit of regeneration being lively and effectuall worketh upon the heart and affections which also being renewed by the holy Ghost readily follow the willing assent of the minde both to affect Christ to desire to bee made partakers of him to love him and torest upon him for salvation and also to dis-affect and to detest those things which are repugnant to the Doctrine of the Gospel the chiefe whereof is Sinne. § III. Now that the act of the will doth concurre to faith and that faith which is an habit of the minde is seated as well in the will as in the understanding is a thing testified by the Fathers and confessed by the Schoole-men and by the Moderne Doctors of the Romane Church And first for the Fathers Clemens Alexandrinus saith that faith it the willing assent of the soule and so Theodoret doth define it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambrose Fides non necessitatis sed voluntatis res est Faith is a matter of will and not of necessity therefore the Apostle saith not that wee domineere over your faith for dominion is cause of necessity and againe â—… to beleeve or not to beleeve it is an act of the Will Augustine Grace therfore preventeth or goeth before faith otherwise if faith prevent it then also the will prevenâ—…eth it quia fides sine voluâ—…late â—…on potest esse because faith cannot be without Will Againe what is it to beleeve but to consent that the thing is true which is said consensio autemutique volentis est and consenting undoubtedly is of him that is willing Every man when he willeth beleeveth cum credit volens credit and when he doth beleeve hee doth willingly beleeve Voluntate utique credimus verily we beleeve with our will Fides in credentium voluntate consistit faith standeth in the will of the beleevers And writing upon Ioh. 6. 44. What say we here brethren if we be drawne unto Christ then wee beleeve against our wills No saith hee A man may enter into the Church nolens against his will hee may come to the Altar nilling hee may receive the Sacrament nilling credere non potest nisi volens hee cannot beleeve unlesse hee bee willing And lastly in the elect the will is prepared of the Lord that therefore belongeth to faith quâ—… in voluntate est which is in the will § IV. Bonaventure it were not virtuovs to beleeve if it were not voluntary ipsum velle credere est essentiale ipsi fidei to beleeve willingly is essentiall to faith it selfe Vnto the being of the vertue of faith with the act of reason or understanding concurreth the act of the Will Faith never should be a vertue though it did enlighten the understanding never so much if it did not also rectifie the will Thomas Aquinas writing on Rom. 10. 10. Signanter autem dicit corde creditur id est voluntate he â—…peaketh remarkeably men beleeve with the hearr that is with the Will For all other things which appertaine to the outward worship of God 〈◊〉 potest a man may doe them nilling sed credere non potest nisi volens but none can beleeve that is not willing for the understanding of him that beleeveth is not determined to assent unto the truth by necessity of reason as of him that hath science but by the Will Againe Intellectus credâ—…ntis determinatur ad unum non per rationeâ—… sed per voluntatem Credere est actus intellectus assentientis veritati divinae ex imperio voluntatis à Deo motae per gratiam Credere est actus intellectus secùndum quod movetur a voluntate ad assentiendum procedit autem hujâ—…smodi actus à voluntate ab intellectu Actus fidei dicitur consistere in credentium voluntate in quantum ex imperio voluntatis intellectus credibilibus assentit Gabriel Biel the act of faith is to beleeve which is an act of the understanding assenting to the truth proceeding from the command of the will quiâ—… nullus credit nisi volens because no man beleeveth that is not willing as Saint Augustâ—…e teacheth § V. Cardin all Contarenus actus fidei quam vis sit elicitus ab intellectu est tamen imperatus à 〈◊〉 Salmeron Paul saith men beleeve with the heart to exclude fayning
Exposition Ioh. 17. 17. so Ioh. 18. 37. Rom. 2. 8. â—…al 3. 1. 5. 7. Eph. 4. 21. 2 Thess. 2. 10 12. 1 Tim. 2. 4. 4. 3. 2 Tim. 2. 18. cum 1 Tim. 1. 19. 2 Tim. 3. 8. Heb. 10. 26 1 Pet. 1. 22. 1 Ioh. 2. 21. 2 Iob. 1. 2. Sometimes the word of Truth or of the truth Eph. 1. 13. 2 Tim. 2. 15. Iam. 1. 18. sometimes the truth of the Gospell Gal. 2. 5. 14. or the word of the truth of the Gospell Col. 1. 5. The 〈◊〉 whereof is Christ crucified 1 Cor. 1. 23. 2. 2. For this cause justifying faith is called oftentimes the faith of Christ because he is the proper Object thereof as Rom. 3. 22 26. Gal. 2. 16. 20. 3. 22. Phil. 3. 9. and faith in Christ as Act. 20. 21. 24. 24. 26. 18. Gal. 3. 26. Faith in the blood of Christ Rom. 3. 25. that faith which is in Christ Iesus 2 Tiâ—… 3. 15. sometimes the faith of the Gospell Phil. 1. 27. and which is all one the faith of the truth 2 Thess. 2. 13. Thus therfore I reason That to the beliâ—…e whereof alone and not of other things remission of sinnes justification and salvation is promised that I say is the proper object of justifying faith But to the beliefe in Christ or in the Doctrine and promises of the Gospell concerning salvation by Christ remission of sins justification and salvation is promised and not to the beliefe of other things Therefore that is the proper object of justifying faith That the Promise is made to beliefe in Christ and in the Gospell the Scriptures every whâ—…re â—…each as Ioh. 3. 15 16. 18. 36. 8. 24. 11. 25 26. â—…2 46. 20. 31. Act. 10. 43. 13. 38 39. 16 31. 26. 18. Rom. 10. 9 11. c. But not to the beliefe of other things is the promise made as of the Law or of the story of the Bible or of predictions excepting those stories and propheâ—…ies which concerne Christ. For howsoever a man cannot have a justifying faith who denieth credit to any of those other things which he findeth to be revealed by God yet not by beleeving of them but by beleeving in Christ â—…hee is justified § III. But here it may be objected that the faith whereby Abraham was justified had no relation to the promise of salvation by Christ but to the promises of God concerning his seed Whereunto I answere First that Abraham and all the rest of the faithfull before Christ beleeved in the promised seed which was the Messias to come and by that faith as the Papists themselves confesse were justifyed Secondly the promises which concerned his seed were either the same with the promise of the Gospell or it was implyed in them The maine promise was that in Abraham that is in his seed all Nations that is the faithfull in all Nations should be blessed For Abraham did not conceive that in himselfe all Nations should be blessed as if himselfe should be the foundation of Happinesse unto All but in his seed And so the Lord himselfe explaneth in Gen. 22. 18. and in thy seed that is in Christ all the nations of the Earth shall be blessed And so Zacharie Luk. 1. 68. 69 73. and Peter Act. 3. 25. This promise made to Abraham is the very same with the promise of the Gospell For as the Apostle saith the Scripture foreseeing that God would justifie the Heathen through faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preached before the Gospell to Abraham saying in thee that is in thy seed shall all nations be blessed Which promise as it had beene formerly made to our first parents concerning the promised seed so was it after renewed to Isaac Gen. 26. 4. and to Iacob Gen. 28. 14. and in effect to David whose sonne according to the flesh Messias was to be who is therefore called the sonne of David and the branch of David In this promised seed Abraham and all other the faithfull beleeved and by beleeving in Him were justified § IV. The other promises concerning his seed are two The former concerning the multiplication of his seed that hee should bee Father of a multitude of Nations namely in Christ and that hee would be a God to him and his seed hee doth not say to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. that is Christ mysticall 1 Cor. 12. 12. containing the multitude of the faithfull in all Nations both Iewes and Gentiles This promise therefore implyeth the former that in Christ the promised seed Abraham himselfe and his seed that is the faithfull of all nations should be blessed and in confirmation of this promise he was called Abraham because he was to be a Father of many nations that is of the faithfull of all nations for none but they are accounted Abrahams seed Rom. 9. 7 8. Gal. 3. 7. 29. and for the same cause hee received the Sacrament of Circumcision as a seale of that righteousnesse which is by faith Rom. 4. 11. And that in this promise of the multiplication of his seed the promise of the Gospell was included appeareth because his faith in this promise was imputed to him for righteousnesse not for the the approbation or justifying of that act as it happened in the zealous act of Phineas Psal. 106. 30. but for the justification of his person which could not be justified but by faith in Christ. Which the Papists themselves cannot denie The chiefe thing which Abraham apprehended in the promise concerning his seed was that although he were an hundred yeere old and Sarah past child-bearing yet he should have seed by her and in that seed himselfe and all the faithfull of all Nations should be blessed § V. The latter is that they should possesse the land of promise by which as by a type was signified the heavenly Canaan under which to all the faithfull was promised the Kingdome of heaven which was the Countrey which they professing themselves Pilgrimes did seeke Heb. 11. 13 14 15 16. and into which eternall rest Iesus was to bring them who beleâ—…ve even as Ioshua the type of Christ who also is called Iesus brought the Israelites after their peregrinations into that land of rest So that in the latter Promises concerning his seed and the land of promise the former was implyed concerning the promised seed and blessednesse by him as the principall object of Abrahams faith for which chiefly hee did so much affect and desire seed Insomuch that when the Lord had promised him to bee his buckler and his exceeding great reward Abraham replied Lord God what wilt thou give mee seeing I goe childlesse As Abraham therefore who rejoyced to see our Saviour Christs day and as he and the rest of the faithfull having not received the promises concerning the promised seed but having seene them a farre off were perswaded of them
that is beleeved them and embraced them were justified by faith in Christ the promised seed so are we and by nothing else And further we are to note that before those words recorded Gen. 15. 6. Abraham had by faith embraced the maine promise of the Gospell Gen. 12. 3. in thee that is in thy seed shall all the families of the earth be blessed and by that faith was justified by which also he obeyed God leaving his owne countrey and by the same faith sojourning in the land of promise as a Pilgrime sought a better countrey that is an heavenly Therefore as S. Iames saith when Abraham in his great triall had approved himselfe to be a faithfull man that then the Scripture was fulfilled which saith Abraham beleeved God and it was imputed to him for righteousnesse Not that then Abraham first beleeved but that then by that notable fruit of faith hee approved the truth of his faith and manifested the truth of that oracle which then by good proofe was verified of him So by the like reason may that place Gen. 15. 6. be understood that Abraham beleeved in the Lord and it was counted to him for righteousnesse Not that then Abraham either first beleeved or was then first justified for hee had beleeved the grand promise of the Gospell before and by it was justified and before this time had brought forth excellent fruits of faith Gen. Chap. 12 13 14. but that by this new act of beleeving the Promises renewed which the Apostle amplifieth Rom. 4. 18. the truth of his faith was manifested And thus Bellarmine himselfe expoundeth those words Gen. 15. 6. affirming that as S. Iames applieth them to that act â—…en 22. so they may be applied to all notable acts of the faith of Abraham Againe justification or imputation of righteousnesse is actus continâ—…us which is not to be restrained to the instant of our first conversion and justification but continued to them that beleeve And therefore so long as they have faith God imputeth righteousnesse unto them § VI. But for the better clearing of this point we are to take notice that Christ and his benefits or the doctrine of salvation by Christ are the proper object of justifying faith in two respects both as it justifiâ—…th befoâ—…e God and as in the Court of our owne Conscience Before God when by a lively and effectuall assent or beleefe as hath beene said wee receive and embrace Christ our Saviour with all his merits or which is all one the promises of the Gospell concerning justification and salvation by him Such was the faith of Saint Peter Math. 16. 16. and of the rest of the Apostles Ioh. 6. 69. Of Nathaniel Ioh. 1. 49. Of Martha Ioh. 11. 27. Of the Samaritanes Ioh. 4. 42. Of the Eunuch Act. 8. 37. With which whosoever are endued are borne of God 1 Ioh. 5. 1. they dwell in God and God in them 1 Ioh. 4. 14. 15. they overcome the world 1 Ioh. 5. 5. and unto them blessednesse Mat. 16. 17. Ioh. 20. 29. justification Rom. 10. 9. 10. and salvation is promised Ioh. 20. 31. Act. 16. 31. In the Court of our owne Conscience it doth justifie when wee finding that wee have the former degree which is the condition of the promise doe soundly apply the promise to our selves For hee who knoweth that hee hath the condition not onely may but must apply the promise of the Gospell to himselfe otherwise he maketh God a lyar 1 Ioh. 5. 10. This application as hath been â—…aid is made by a practicall syllogisme the proposition whereof or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is this whosoever doth truely beleeve in Christ hee shall be saved the assumption or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I saith the faithfull man do beleeve in Christ the conclusion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore I shall be saved This conclusion is the voice of speciall faith Such was the faâ—…th of Iob chap. 19. 25. Of David Psal. 103 3. Of Thomas Ioh. 20. 28. Of Saint Paul Gal. 2. 20. and of all the faithfull in the Scriptures who in many places have applyed and as it were appropriated to themselves the mercies of God in Christ. And such is and ought to be the faith of all that truely beleeve For the generall alwaies includeth the particular If therefore thou doest truely beleeve that Iesus is the Saviour of all that truely beleeve in him thou art then bound to beleeve that he is thy Saviour Of this point I have treated elsewhere and have answered the objections so many as I thought worth the answearing § VII Now I come to Bellarmines dispute concerning the object of faith wherein hee endevoureth to prove and to maintaine three things First that the object of faith is not Gods speciall favour in Christ but whatsoever God hath reveâ—…led Secondly that men may be justified without speciall faith Thirdly that men are not justified by speciall faith As touching the first wee doe freely confesse that by the justifying faith we doe beleeve whatsoever wee understand to bee revealed by God And further we professe that by the virtue of justifying faith all articles of Christian Religion become after a sort the objects of speciall faith For as he who hath the Philosophers stone is said by virtue thereof to turne other metals into Gold so it may more truely be said of him who is indued with that faith whereby we are justified before God that he may and ought to make all the Articles of the catholike or dogmaticall faith the precious objects of speciall faith by applying them to his owne good and comfort which being a matter of singular use and comfort I will a little insist upon it Doest thou then beleeve by a true and a lively assent as hath been said that Iesus the Sonne of the Blessed Virgin is the erernall Sonne of God and the Saviour of all those that truely beleeve in him Thou art then bound to beleeve that hee is thy Saviour Doest thou beleeve that Christ is thy Saviour then must thou beleeve that God the Father is thy gracious and mercifull Father in Christ that he is all sufficient to bestow upon thee all good things that hee is omnipotent to protect and defend thee from all evill riding upon the heavens for thy helpe and so of the other attributes that hee is eternall to Crowne thee with everlasting happinesse that he is immutable in his love towards thee that hee is omniscient and therefore knoweth thy wants omnipresent that thou maist powre thy requests into his bosome true and faithfull to performe all his promises to thee just to forgive thee thy sinnes when thou doest confesse them and to justifie thee seeing Christ hath satisfied his justice for thee good gracious and mercifull unto thee that hee hath loved thee in Christ with an everlasting love and in him hath adopted thee to bee his Sonne and if a Sonne then also an
Twelfthly In his fortie five sermon which by some is attributed to Maximus who lived after him forty yeares to the penetent thiefe it sufficeth ad innocentiam Domino credidisse to make him innocent that he beleeved in the Lord. Thirteenthly Another testimony of Ambrose recorded by Gratian that the grace of God in baptisme requireth neither mourning nor any worke sed solam fidem omnia gratis condonat but faith alone and forgiveth all freely XI Hierome or what other Writer no lesse ancient was the Authour of the commentaries on Paul's Epistles in very many places teacheth justification by faith alone Bellarminâ—… saith that Pelagius was the Authour of those Commentaries But this appeareth to be false by those places which S. Augustine citeth out of the commentaries of Pelagius in his three first chapters of his third booke De peccatorum meritis remissione I deny not but that divers sentences are found in those Commentaries rankely savouring of the Pelegian heresie as well as in the writings of other ancient Fathers either because before the Pelagian herâ—…sie was spred they wrote more caresly of those points or rather because the Pelagian hereticks did corrupt their writings which Possevin himselfe suspecteth might have happened to this author These Commentaries doe seeme to have been in great account in the Church above 1100 yeares agoe in that Sedâ—…lius in his Collectanea and sometimes by name as 1 Cor. 7. 37. And Primasius in his Commentaries on the Epistles were not ashamed to borrow store of annotations out of these Commentaries as in other points so in this which I have in hand as may appeare by collation of those which I shall cite out of them The Author of the ordinary glosse who lived eight hundred yeers ago every where citeth them under the name of Hierome For my part I suspect that Bâ—…llarmine and other Papists doe not so much distaste this Writer for comming too neere the Pelagians as for his too much departing from themselves I meane especially in this question of justification freely by the grace of God through faith alone in Christ to which purpose there are more frequent and more pregnant testimonies in these Commentaries than in any other work of the like quantity of any ancient writer whatsoever and although these Commentaries have beene interpolated by the Pelagian hereticks yet those testimonies which I shall alleage for Iustification by faith alone the Papists themselves will free from suspicion of Pelagianisme Thus therefore he writeth First in Ro. 1. 16. on those words Iudaeo c. sive quod justum fuerit ut quomodo Abraham credens ex Gentib per solam primum fidem salvatus est ita caeteri credentes salvarentur Sedulius hath the same but leaveth out the word primum Secondly In Rom. 4. 3 Tam magna fuit fides Abrahae ut pristinaâ—…i peccata donarentur sola pro omni justitia doceretur accepta Thirdly in Rom. 4. 5. Convertentem impium per solam fidem justificat Dâ—…us And upon those words which are there sound in the Latine edition secundum propositum gratiae Dei Fourthly Qui proposuit gratis per solam fidem peccata dimittere Fifthly In Rom. 4. 11. Vt omnes qui ex Gentibus credunt filii sint Abrahae dum illis sola fides ad justitiam reputatur Sixthly In Rom. 5. 1. Ostendit quod fides faciat filios Abrahae qui ex sola prima fide justificatus est Seventhly In Rom. 8. 28. secundum propositum secundum quod proposuit sola fide salvare quos praesciverat credituros Eighthly In Rom. 10. 3. Ignorantes quòd Deus ex sola fide justificat justos se ex legis operibus quam non custodiunt esse putantes noluerunt se remissioni subjicere peccatorum ne peccatores fuisse viderentur Et in Roman 10. 5. Ninthly Moses distinxit in Levitico inter utramque justitiam fidei scillicet atque factorum quòd altera operibus altera sola fidei credulitate accedente fiat Tenthly In Rom. 10. 10. Ergo si fides sufficit ad justitiam confessio ad salutem inter Iudaeum Gentilem credentes nulla discretio est 11. In 2 Cor. 5. 19. Non reputans illis delicta ipsorum hoc est per solam fidem cognoscens read ignoscens or as Primasius indulgens 12. In Gal. 1. 12. Neque a me confinxi neque ab ullo homine accepi quòd Gentes sola fide salvarentur 13. In Gal. 2. 14. Non ex operibus legis sed sola fide sicut Gentes vitam in Christo invenisse te nosti 14. In Gal. 2. 17. Si enim Gentes fides sola non salvat nec nos quia ex operibus nâ—…mo justificatur 15. In Gal. 2. 20. In fide viva filii Dei in sola fide quia nihil debeâ—… legi antiquae 16. In Gal. 3. 6. Abraham credidit Deo reputatum est illi adjustitiam ita vobis ad justitiam sola sufficit Fides unto justice Faith only sufficeth 17. In Gal. 3. 11. In legeâ—… nemo justificatur quia nemo illam serval Let the Papists note that point of Pelagianisme ideo dictum est quòd sola fide justificandi essent 18. In Gal. 3. 14. Vt sola fide Gentes benedicerentur in Christo sicut prâ—…missum fuerat Abrahae 19. In Gal. 3. 26. Aequaliter Iudaei Gentes per solam fidem filii Dei estis quia credidistis Christâ—… 20. In Eph. 2. 8. Gratia estis salvati per fidem non meritis prioris vitae sed sola fide 21. In Eph. 2. 15. Per solam fidem justificans 22. In Phil. 3. 9. Non habens meam justitiam hoc est meo labore quae sitam sed illam quae ex fide c. sed illam quae à Deo propriè sola fide collata est Christianis XII Chrysostome In Rom. 1. 17. thou obtainest righteousnesse not by sweat and labour but receivest it by gift from above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bringing one thing onely from within viz. to beleeve nothing therefore in us doth concurre to the act of justification but onely faith Secondly In Rom. 3. 27. What is the Law of faith to save by grace here he sheweth the power of God that he hath not onely saved but also justified and brought into glorying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that not requiring workes but seeking faith onely Thirdly In Rom. 4. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not possible to be saved otherwise than by faith Fourthly In Rom. 8. 24. This one gift have wee brought to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeve him promising things to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by this onely way we are saved Fifthly In Gal. 3. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith sufficed Abraham to righteousnesse Sixthly In Gal. 3. 8. They the justitiaries said he that adhereth to faith alone is accursed but Paul sheweth
doth not justifie alone first because it doth not dispose alone to justification there being seven dispositions whereof faith is but one and namely the first § I. NOw let us see what arguments Bellarmine doth bring to prove that we are not justified by faith alone Which question in his opinion may bee disputed three wayes either with relation to the time going before justification or to the time of justification or to the time following our justification In respect of the first the question which he maketh is whether faith doth justifie alone by way of disposing unto justification In respect of the second whether faith be the onely formall cause of our justification In respect of the third whether for the retaining and preserving of righteousnesse good workes be not required but faith onely sufficeth The first he disputeth De justif l. 1. c. 12. and in the twelve chapters following to the end of that booke The second that faith is not the onely and entire formall cause of justification he disputeth in the second booke The third he disputeth in the fourth booke Chap. 18. 19. where he endevoureth to prove that good workes doe justifie But in mine opinion hee should rather have disputed this question whether faith doth justifie at all or not For whereas they make two justifications the first habituall whereby of a sinner a man is made just the second actuall whereby a man of just is made more just by their doctrine faith doth not justifie as a part either of the one or the other but is required as a necessary companion and as it were causa sine qua non which is no cause For they make the formall cause of their first justification which they say truely is but one to be charity and the meritorious cause of the second to be good workes Onely that charity and those good workes must not be without faith All which they ascribe to faith is that they make it the beginning of justification and a disposition to it Neither doe we deny but that true faith is the beginning and the root of sanctification and of all inherent righteousnesse insomuch that from it both charity it selfe 1 Tim. 1. 5. and all other both internall graces and externall obedience doe spring but the act of justification neither in the first nor second doe they ascribe to faith Onely unto the first justification they require it as a preparative disposition for the habit of grace to bee infused which doth not differ from Charity and when it is infused to be a companion thereof And to the second as causa sine qua non without which workes doe not justifie § II. But to come to Bellarmines large discourse the greatest part thereof seemeth to bee impertinent and besides the purpose But to make all seeme pertinent he maliciously calumniateth us as if we held all those assertions which hee with such eagernesse doth confute But if we doe hold that faith doth not justifie by way of disposing either alone or at all and that it is not the formall cause of justification either alone as the entire cause or at all as any part thereof and that it is not a consequent of justification at all as works indeed are to what end doth all this dispute serve unlesse it be to make their seduced Catholiks who never are permitted to read any of our writings to beleeve that he hath doughtily confuted us § III. And that faith doth not justifie alone by way of disposing he endeavoureth to prove by five sorts of arguments The first from those seven dispositions required by the Councell of Trent to justification among which he reckoneth faith for one Whereunto in generall I answere that this whole discourse besides that it is impertinent for wee doe not hold as I have said that faith doth justifie by way of disposition either alone or at all it is also an idle speculation disagreeing from their practicke theologie and that in two respects First to their speculative justification they require foregoing preparations and dispositions but to the obtayning of justification in deed and in practise no such things are required For the efficacie of justifying a sinner they ascribe to their Sacraments which they say doe conferre gratiam gratum facientem that is justifie ex opere operato requiring as I conceive no preceding preparation or disposition in the party to be justified so hee doe not interpose the obstacle of any mortall sinne For if foregoing dispositions were required before the Sacraments then they should not justifie as I have said before ex opere operato but ex opere operantis Secondly they doe teach that in their first justification Charity and with it Faith and Hope are infused whereby a man that before was a sinner is made righteous And that therefore a man is first justified when these are infused and that these are first infused when a man is justified and yet they tell us of a true Faith true Hope true Love going before justification Which by their doctrine though they goe together I meane Faith Hope and Charity accompanied with other good dispositions are neither graces nor gifts of grace infused For before or without the Sacrament there is no justification which they have tyed to the Sacrament and before justification as themselves say there is no grace For if they were graces indeed as no doubt but they are where they are true and goe together accompanied with other good dispositions then men might be justified before the receit of the Sacrament as Abraham was and then the Sacrament to men so qualified should not conserre grace but seale it Thus to mainetaine their pernicious errour concerning the efficacie of the Sacraments justifying ex opere operato whereby they have turned religion into an outward formality that Faith that Hope that Charity which goe before the Sacrament as namely in Cornelius before his baptisme should be no true graces because all true justifying and saving grace is insused in the administration of the Sacrament and this infusion of grace is that which they call justification By their doctrine therefore justifying faith is that which in the very act of justification is infused and being infused doth justifie not by way of disposing but formally it selfe being informed by Charity And therefore according to their owne doctrine that faith which disposeth to justification is not justifying Faith And consequently all this discourse concerning six other preparative dispositions concurring with faith to prove that we are not justified by faith alone is besides the purpose For that faith which they make their first preparative disposition is not justisying faith neither doth justifie otherwise by Bellarmines owne confession than its next companion viz servile feare doth But wee when we say that faith alone doth justifie speake not of a bare and naked assent which is common to the wicked which cannot justifie either alone or at all but of a true
or the thing feared is not God but punishment or if it be of God it is not to feare him but to be affraid of him From which our Saviour hath redeemed those that beleeve that they may worship God in some measure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without this feare Neither doth it per se and in its owne nature tend to justification which is the exaltation of a sinner but rather to despaire which is the lowest dejection of a sinner Notwithstanding as the Law by working this feare is a Schoolemaster unto Christ for when 〈◊〉 by the paedagogie of the Law have learned to know their 〈◊〉 damnable estate in themselves for feare of damnation they are forced to seeke for salvation out of themselves so this feare which in it selfe tendeth to despaire and in it owne nature affrighteth men from God as we see in the example of our first parents Gen. 3. 10. is by God made a meanes to draw them unto him But to say that feare doth concurre unto justification in the same manner as faith doth is against reason and against common sence unlesse hee speaketh onely of the legall faith which as it is wrought by the Law so it worketh feare For feare driveth to the humiliation faith tendeth to the exaltation of the humbled soule and by it indeed the soule is exalted Therefore as humiliation goeth before exaltation so feare before faith Againe as feare goeth before faith so sinne goeth before feare For sinne maketh a man guilty the Conscience being by the Law convicted of guilt terrifieth the soule the soule terrified either sinketh in despaire being left to it selfe or prevented by God according to the purpose of his grace by which it was elected in Christ seeketh to God who is found of them that sought him not So that by this reason sinne it selfe may bee said to bee a necessary forerunner of justification disposing a man to â—…feare more than feare doth to justification for that is a cause this but an occasion § II. But as this discourse proving that feare is a disposition to justification is impertinent and affirming that feare concurreth to justification in the same manner that faith doth is false so are some of his allegations also impertinent Because they belong not to this servile feare which goeth before faith and and justification but to the Sonne-like feare which is a fruit both of faith and love and a consequent of justification As namely his first place iâ—… it were rightly alleaged Eccl. 1. 28. hee that is without feare cannot be justified or reputed just For the feare of God which the Sonne of Syrach in that chapter from the tenth verse to the end doth so highly extoll is not this servile feare but the filiall feare by which is meant true piety it selfe which as he calleth it there the beginning so also the Crowne and fulnesse of Wisedome But the place is not rightly translated in the Latine which Bellarmine doth follow For the Greeke text is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wrathfull man cannot be justified or as some editions doe read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unjust wrath cannot be justified according to that of S. Iames the wrath of man doth not worke the righteousnesse of God And that the former part of the vers speaketh of wrath is proved by the latter which is the reason of the former 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the sway of his wrath is his ruine and by the words going before where the feare of the Lord is present it turneth away wrath and represseth anger § III. So his second Psal. 111. 10. and third Prov. 1. 7. where it is said that the feare of the Lord is the beginning of Wisedome and by Wisedome saith Bellarmine is meant perfect justification hee should say sanctification or godlinesse For as the wicked man is Salomons foole so the godly man is the onely wise man And in this sense Moses prayeth Psal. 90. 12. Teach us O Lord so to number our daies that wee may apply our hearts to Wisedome that is to true godlinesse and to the same purpose Iob speaketh c. 28. 28. the feare of the Lord it selfe is Wisedome and so Eccl. 1. 27. Now in these places the Hebrew word Reshith which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning may fitly as in many other places bee translated the head that is a chiefe or principall part or the top and the meaning is that the feare of God is a principall part of godlinesse and as you heard even now Eccl. 2. 18. the Crowne of Wisedome Otherwise I cannot conceive how feare which is a fruit both of faith and of love should truely be said to bee the beginning of godlinesse which by consent of all is the prerogative of faith And yet faith it selfe doth not justifie as it is the beginning of inherent righteousnesse and much lesse feare which concurreth with it not to justification but onely to sanctification Now that servile feare is not meant in these places it is evident not onely because such commendations are given unto it as belong not to servile feare but also because they that are indued with this feare are pronounced blessed Psalm 112. 1. 128. 1. Prov. 28. 14. whereas those who have the greatest measure of servile feare are accursed and contrariewise they are happy who are most freed from it The blessednesse promised to Abraham and all the faithfull in his seed is by Zachary expounded Luk. 1. 73 74 75. to be this that being redeemed from the hand of our enemies wee should worship the Lord without feare And Saint Iohn testifieth that there is no feare in love but perfect love casteth out feare 1 Iohn 4. 18. Fourthly the feare mentioned Prov. 14. 27. where it is said The feare of the Lord is a well-spring of life to avoid the snares of death is the sonne-like feare of which Salomon speaketh in the words next going before In the feare of the Lord there is strong confidence Fifthly the feare of the Lord mentioned Eccl. 1. 21. is the son-like feare which in that Chapter from the tenth verse is highly commended Of this feare it is said among other things that it is gladnesse and a crowne of rejoycing that it maketh a merry heart and giveth joy and gladnesse verse 11 12. which are things repugnant to servile feare § IV. But let us see how he proveth his unlike likenesse that servile feare doth in a manner justifie as faith doth viz. by Scriptures by Fathers by Reason First because as it is said of faith Heb. 11. 6. so without feare we cannot please God Answ. This is true of the sonne-like feare which is an unseparable companion of justification though Bellarmines allegation of Eccles. 1. 22. proveth it not as I have shewed But of the servile feare it may be truly said that they who please God most have the least of it For the greater a mans love is the lesse is his feare
which are a few testimonies of Scriptures and Fathers impertinentâ—…y alleaged His first testimony is Prov. 28. 25. qui sperat in Domino sanabitur The second Psal. 37. 40. Salvabit eos quia speraverunt in eo The third Psal. 91. 14. quoniam in me speravit liberabo eum Answ. None of these three places doe speake either of justification or preparation thereunto nor of hope otherwise than as it is included in affiance which as it hath reference to the future time is all one with hope nor of hope or affiance as it goeth before but as it followeth justifying faith what therefore could be more impertinently alleaged The first place according to the originall is but he that trusteth in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be made fat The Latine in the next verse translateth the same words thus qui confidit and the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Psalm 37. 40. the word chasah is translated sometimes confidere to trust sometimes and as I take it in that place onely sperare to hope in the same sense of affiance those that thus trust or hope in God he delivereth them from the wicked and saveth them But before they can either be saved or trust in God they must be justified by faith And therefore this hope or affâ—…ance is no forerunner of justification but a follower thereof The third Psalm 91. 14. the Hebrew chashak which by some is translated sperare by others valde or vehementer amare amore in aliquem propendere and might better have beene alleaged for love than for hope both which are consequents of justifying faith The words then are because he hath set his love upon me therefore I will deliver him he doth not say I will justifie him But let us heare Bellarmines commenting upon this place the Hebrew word saith he doth signifie to adhere to love to please therefore not every hope but that affiance which proceedeth out of a good conscience and out of Love and filiall adhering to God doth deliver a man c. § VIII His fourth testimony Matth. 9. 2. confide fili have a good heart sonne so the Rhemists translate thy sinnes are forgiven thee For our Lord faith Bellarmine did not as some falsely teach justifie the man who had the palsey before he said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be of good courage my sonne but contrariwise as the Councell of Trent very learnedly signifieth first he saith be confident my sonne and when he saw him raised up in hope of health hee added thy sinnes remittuntur tibi are forgiven thee Whereby Bellarmine would signifie that by this hope or affiance the man was prepared for justification Answ. First the party and those that brought him had faith as all the three Evangelists note Matth. 9. 2. Mark 2. 5. Luk. 5. 20. and therefore was justified before God for if they who brought him had faith much more he who no doubt desired them to bring him and had already his sins forgiven Secondly the Verbe is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the time past and ought to be translated not as Bellarm. readeth remittuntur are now forgiven or in forgiving but remissasunt they are already forgiven And by that argument our Saviour putteth him in comfort that hee should be cured because his sinnes which were the meritorious cause of his sicknesse were forgiven By which glad tydings hee would have him to be assured by speciall saith of the remission of his sinnes and in that assurance to be confident So that although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be confident were uttered first yet the words following containe the cause of that confidence And therefore not onely remission of sinnes but assurance thereof by speciall revelation went before his confidence which therefore could be no preparative disposition thereunto And this is usuall in such consolations first to bid the party to be confident or not to feare and then to set downe the cause thereof as Genes 15. 1. Feare not Abraham I am thy shield and thy exceeding great reward Esai 43. 1. Feare not Israel for I have redeemed thee In the same ninth of Matthew verse 22. Daughter be of good comfort thy faith hath made thee whole Luk. 1. 30. Feare not Mary for thou hast found grace or favour with God Luk. 2. 10. Feare not for behold I bring you good tidings of great joy and so in other places And these were his testimonies of Scriptures in which he hath found no releefe § IX Let us see what helpe the Fathers will afford him No man saith Ambrose can well repent him of his sinnes who doth not hope for pardon Answ. Hope of pardon is a motive to repentance and to the use of other good meanes whereby wee may through Gods grace attaine both to justification and to sanctification Howbeit repentance belongeth to sanctification and not to justification Augustine whatsoever thou declarest so declare it that hee to whom thou speakest by hearing may beleeve by beleeving may hope by hoping may love From whence nothing can be gathered but that as faith by which we are justified commeth by the hearing of the word as the Apostle also teacheth so from faith proceedeth hope and from both faith and hope love So that here hope which is a fruit of justifying faith and a consequent of justification is made a disposition not to justification but to love Cyprian to those who had fallen in time of persecution giveth this advice that they should acknowledge their grievous crime neither despairing of the Lords mercy nor as yet challenging pardon viz. untill they had truely repented thereof which was indeed wholesome counsell For no man can be assured of the pardon of any crime untill he have truly repented of it Vpon which words of Cyprian Bel. larmine though he can gather nothing out of them for his purpose but that those who desire pardon must not despaire of Gods mercy yet as a notable bragger he insulteth over us as if he had us at some advantage when God knoweth hee hath scarce brought any thing worth the answering By which words saith he our adversaries are plainely refuted who begin not to repent before they are fully assured that they are highly in Gods favour and are confident that they are to be ranked with the Cherubin and Seraphin which is an impudent and yet a witlesse slander as though wee were either so arrogant as the Papists who assume to themselves perfection which we doe not or so senselesse that we should teach that men are tyed to begin their repentance when they have attained to perfection and not till then If it be said that wee make repentance to be the fruit of faith which we define to be a full assurance of Gods favour c. I answere that that definition agreeth onely to speciall faith Not that all speciall faith is a full assurance but that every virtue is to be defined
that justified her but her faith our Saviour who had so highly commended her love doth in expresse termes testifie thy faith hath saved thee goe in peace upon which wordes of our Saviour shee who was formerly justified before God by a true justifying faith which our Saviour professeth and which shee testified by her love and by her repentance departed home justified in the Court of her owne conscience by speciall faith and being justified by faith had peace with God 4. As for his allegation out of Gal. 5. 6 that faith worketh by love it hath no colour of proofe that love disposeth unto justification but rather the contrary For he that is indued with faith working by love is already justified § IV. The Councell of Aurenge hee alleageth against himselfe For if God doe first inspire faith and love it speaketh of those who are adultâ—… that wee may faithfully require the sacrament of Baptisme then are we first justified by faith and afterwards receive the sacrament as Abraham did circumcision as the sacâ—…ament and sealâ—… of justification by faith And this is generally to be understood of Sacraments received by them who are come to yeares of discretion that they must be endued with justifying faith when they come to receive the Sacraments otherwise they receive no benefit by them For as touching Baptisme our Saviour saith hee that beleeveth and is baptized shall be saved but hee that beleeveth not whether hee be baptized or not baptiâ—…ed he shall bee condemned And as touching the Eucharist it is certaine that no man can receive Christ therein without faith which is both the hand of the soule to receive him and as it were the mouth of the soule to eat his body and to drinke his bloud And further Sacraments are seales anneâ—…ed to the letters patents of Gods promises in the Gospell and therefore confirme or assure nothing but what is contained in the promise and upon the same conditions The condition is faith Obiect But you will say if a man must be justified before he receive the Sacrament to what end doth hee then receive it Answ. that hee who is justified before God by the former degree of faith may by speciall faith confirmed by the Sacrament bee justified in his owne conscience that is that hee may in some measure be assured thereof § V. Bellarmine having produced his owne arguments hee commeth now to answer such as he saith are ours The first out of 1 Ioh. 4. 19. wee love God because he first loved us Now God loveth no man actually whom hee doth not justifie and reconcile unto himselfe in Christ for untill then wee are in the state of enemies Neither doth any that is not justified nor reconciled to God in Christ love him or if hee doe then doth hee love God before God loveth him Gods love therefore goeth before our justification and our justification goeth before our love of God Neither is this onely true that God loveth us before wee love him but before wee can love him aright wee must bee perswaded of his love towards us which perswasion is faith from which love proceedeth 1 Tim. 1. 5. Bellarmine answereth that God indeed loveth men first and by loving them maketh them just but by little and little and by certaine meanes For whom hee loveth hee first calleth to faith then he inspireth into them hope and feare and love inchoated lastly he justifieth and infuseth perfect charity Reply First that which he speaketh of making just by little and little may agree to sanctification but to justification it agreeth not for thereof there are no degrees Secondly It would bee knowne whether this beginning of charity which he saith goeth before justification bee the same which in justification is infused differing only in degree If it be not the same how is it charitas inchoata and if it be not infused as well as that in the act of justification why doth he say it is inspired If it bee the same then gratia gratum faciens is inspired before regeneration before which wee are nothing but flesh and in our flesh there is no good thing And by this reason justification shall bee nothing else but the perfecting of that charity which before was begun neither can a man bee truely said to bee justified by charity who is not enduâ—…d with perfect charity perfectly and fully expelling all sin which in this life is never perfect much lesse in incipients nor ever doth so expell sinne but that allwayes whiles wee are in our mortall bodies sinne remaineth in us Wherefore the Papists doe never attaine to that which they call justification which indeed is not justification but the perfection of sanctification Or if they say they doe attaine unto it and that they have no sinne they are lyars and there is no truth in them § VI. Our second argument no man can love God in any acceptable measure unlesse hee have the Spirit of God dwelling in him for love is a fruit of the Spirit Gal. 5. 22. to this purpose hee citeth for us Rom. 5. 5. which allegation hee cannot answere because he understandeth the place of our love of God which is shed abroad into our harâ—…s by the holy Ghost Now no men have the Spirit of God but they who are regenerated and justified for the Spirit of truth the world cannot receive Ioh. 14. 27. Bellarmine saith this is true of perfect love but imperfect love and inchoated which even now out of the Counsel of Aureng he confessed to be inspired of the holy Spirit may be had without the Spirit but not without Gods speciall helpe Which words discover unto us one of the depthes of Satan in the mystery of iniquity For the Papists as they doe wonderfully extenuate originall sinne so doe they use to magnifie the strength of nature corrupted They doe not acknowledge that which the Scriptures plainely teach that by nature wee are dead in sinne onely they say that we are diseased with sinne and entangled and bound with the chaines of sinne so that if wee bee not holpen of God wee are not able to doe that which is good But if God doe afford uâ—… his speciall helpe then we can have faith and feare and hope and love and the other preparations And further the privative corruption which they cannot deny to be in originall sinne they confesse by the halves or not so much for the privation which is in originall sinne is not onely of the act which they doe not wholly confesse but of the power and the habit it selfe So that in us by nature there is a meere impotencie to that which is spiritually good in respect whereof wee have lost bonum possibilitatis as Augustine teacheth Wherefore that wee may bee enabled to beleeve to hope to love to feare God to purpose amendment of life c. it is necessary that wee should bee not holpen or loosed but renewed regenerated created a new and raised from the
respect of the almes which it doth receive And yet I doe not conceive that therefore the hand and the almes be relatives But we confesse that justifying faith is not without his object yet that object by apprehenâ—…ing wherof it 〈◊〉 justifie relâ—…tively is not righteousnesse inherent as here Bellarmine against his owne conscience doth suggest but the righteousnesse of Christ by which wee are justified betweene which and faith there is such a relation that as justifying faith is called the faith of Christ or faith in Christ faith in his bloud so the righteousnesse of Christ by which wee are justified is called the righteousnesse of faith And further I confesse that whosoever is justified by righteousnesse imputed is also in some measure just by righteousnesse inherent though he be not justified before God thereby But whereas he saith that wee will easily admit this argument that where faith is there is also inherent justice and consequently that justifying faith cannot be severed from other virtues because wee teach that by every sinne faith is lost I doe much marvell at his impudency for though he and his consorts doe wickedly teach that by every act of infidelity faith is lost yet wee are so farre from granting that faith is lost by every sinne that we confidently hold that true justifying faith is never totally or finally lost by any sinne whatsoever that is incident to the faithfull and regenerate man Some indeed have taught that by hainous offences which doe vastare conscientiam waste the conscience faith is lost yet that is farre from saying it is lost by every sinne Secondly againe saith he if faith doth justifie relatively then it cannot be in a mans minde but justice also must be there and without love there is no justice Answ. Without love there is no justice inherent but that is not it to which faith when it justifieth hath relation but that which faith having justified us bringeth forth in us as a consequent of justification Thirdly moreover saith he if faith severed from all other virtues doe justifie alone then it may also justifie being accompanied with those vices which are contrary to those virtues But this cannot be imagined that a man should be justified and yet remaine a wicked man Answ. If by vices he understand certaine vicious dispositions which though they doe not reigne in the faithfull yet remaine in them as their infirmities I confesse that justifying faith may and doth stand with such But if he meane the contrary habits of sinne which reigne in the hearts of the wicked and impenitent sinners I professe that justifying faith cannot stand with such For where these doe reigne the man is wholly unregenerate and where regeneration is not there faith which by regeneration is wrought cannot be It is therefore against the nature and being of a true justifying faith to harbour in a soule unregenerate § IV. To this argument he saith we answere that they assume that which is impossible viz. that faith may be alone which I beleeve not to have beene the answere of any of our Doctors for a man arguing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may suppose that which is impossible and yet the argument be of no lesse force But our assertion that faith cannot be alone which before I have made good in the second Chapter of this booke and defended against Bellarmines objections Chap. 3. hee laboureth here to take away by three reasons first by cavilling with Luther and Calvin First Luther saith that faith justifieth both before and without Charity I rejoyne it justifieth before because in order of nature it goeth before without because though Charity be present with it yet it justifieth without it even as the eye though the eare be with it yet seeth without it Secondly Calvin saith that the seed of faith remaineth in the greatest falles of the faithfull and therefore without Charity I rejoyne Calvin saith no more than S. Iohn doth that the seed of God doth alwaies remaine in those that are borne of God which seed of God is as well the seed of Charity as of Faith and both the one and the other remaine in the greatest fals of Gods children as wee see in Peter in whom though he fell most grievously in denying and sorswearing his Lord yet the seeds yea the habits of faith and love did remaine as I have proved elsewhere Secondly saith he because our argument assumeth not that faith may be alone but that if faith did justifie alone it would doe so though it were alonâ—… this reason doth not confute our assertion that faith cannot be alone but taketh away that answere which he falsely I thinke assigneth to us But this consequence of his I have denied and disproved His third reason which is but the second to disprove our assertions if it bee true saith he that true faith is never alone then it is because faith begetteth those other graces even as a good Tree bringeth forth good fruit And if this were so then faith should goe before love and other graces if not in time yet in nature But faith cannot be conceived to be in nature before justification or justice infused or those graces wherein justification consisteth because these are relatives as they say God justifying and faith receiving justification for relatives are simulnatura c. Answ. The relatives that we meane are Christs righteousnesse imputed of God and faith apprehending or receiving it which though they bee simul natura in respect of the one to the other yet both of them are before the other graces in order of nature But if justifying faith be before charity and there be no righteousnesse without charity then saith he the same man may be just and not just at the same time Answ. It followeth not For though in order of nature faith be before love 1 Tim. 1. 5. yet in time they goe together Neither is that such an absurdity as he imagineth that the same man at the same time should be a sinner in himselfe and righteous in Christ a sinner according to the Law because he hath broken it but righteous according to the Gâ—…spell because in Christ he hath fulfilled the Law Christ being the end of the Law to every one that beleeveth Insomuch that every one that beleeveth in Christ is reputed as if he had fulfilled the Law Lastly because saith he it is false which they hold that faith cannot be severed from Charity and other virtues and this he taketh upon him to prove in the next Chapter unto which I have fully answered in the second question concerning the nature of faith CHAP. XIV Bellarmines third principall argument from the removall of those causes which may be given why faith doth justifie alone § I. HHis third principall argument is taken from the removall of those causes he meaneth reasons which may be given why faith alone doth justifie All which as he saith may be reduced
that the eye of the body did cure those who were stung but the brasen Serpent which was a figure of Christ beheld with the eye Nor the eye of the soule which is faith doth absolutely and by it selfe justifie or save but relatively in respect of the object which it doth behold that is to say the Lord Iesus whom God hath propounded to be a Saviour to all that see him and receive him by faith § XII His second proofe is from the speech of Christ to the woman of Canaan who had earnestly prayed unto him and would take no repulse Matth. 15. 28. O woman great is thy faith and Mar. 7. 29. for this saying goe thy way the Devill is gone out of thy daughter for here plainely saith he the efficacie of obtayning health is attributed to faith Neither may it be answered that it is one thing to speake of justification and another to speake of the cure of a bodily disease For our Lord in the very same words attributeth to faith both the one and the other For as hee said to the woman which was a sinner Luk. 7. 50. thy faith hath saved thee so in like manner to the woman whom hee cured of a bloudy issue Matth. 9. 2â—… and to the blind man whom hee restored to sight Mark 10. 52. Answer Though the woman of Canaan and the blind man by prayer obtained their desires yet it was the prayer of faith as Saint Iames calleth it which was effectuall and prevailed with Christ Iam. 5. 16. and therefore to faith I confesse the efficacie is to be ascribed And although it may well be thought that our Saviour when hee used the same words thy faith hath saved thee to the woman which had the issue of bloud and to the blind man which hee used to the sinner whose sins he had forgiven that he being the Physitian of the soule used them in the same sence to assure them of a greater blessing than the bodily cure Matth. 9. 2. yet I doe not deny but that by faith and by the prayer of faith the health both of the body and soule is obtained for as by beleeving or apprehending by faith the righteousnesse of Christ which hee had and performed for us wee are justified so by beleeving the divine power and goodnesse of Christ many were cured of their bodily diseases And yet as it was not their faith apprehending the power and goodnes of Christ which did heale them but the power and goodnesse of Christ which by faith they apprehended as it is said Act. 3. 16. his Name by faith in his name hath made this man strong so is it not our faith absolutely whereby wee apprehend the righteousnesse of Christ which doth justifie us but the righteousnesse of Christ apprehended by faith And whereas Bellarmine will have the like efficacie to be ascribed in justifying unto faith as in obtaining bodily health I take him at his word for hereby it is evidently proved that faith alone doth justifie for our Saviour for the obtaining of bodily health required faith onely Luk. 8. 50. Mar. 5. 36. Bee not affraid Only beleeve and the like may bee gathered out of Matth. 9. 28 29. Mark 9. 23. Iohn 11. 40. § XIII His third proofe is from the example of Abraham Rom. 4. 20 21 22. In the promise also of God he staggered not by distrust but was strengthened in faith giving glory to God most fully knowing or being fully perswaded that whatsoever he promiâ—…ed he also is able to performe therefore it was also reputed to him for righteousnesse Here saith Bellarmine the Apostle rendreth tâ—…e cause why faith was reputed to Abraham for righteousnesse because by beleeving he gave glory to God Therefore that faith pleased God by which he was glorified and therefore by the mâ—…rit of that faith which notwithstanding was the gift and grace of God hee justified Abraham His reason may thus be framed Whatsoever pleaseth God meriteth justification Abrahams faith pleased God because he was glorified thereby Therefore Abrahams faith merited justification The proposition is to bee denyed for before men can please God they must bee reconciled unto him and justified by faith therefore our pleasing of God is not a cause but a fruit of our justification and it is evident that before that promise was either made to him by God or beleeved by him Abraham was justified and therefore not by the merit of that beleefe Againe where men or their actions doe please God not in and for themselves but in and for Christ in whom alone hee is well pleased there mercie is to bee ascribed unto God but not merit to them Yea but the Apostle inferreth therefore it was reputed to him for righteousnesse That argueth Gods acceptation not his merit Howbeit that place may bee understood as that Iam. 2. 23. that this was an evidence of the true faith of Abraham which was imputed to him for righteousnesse not that Abraham did then first beleeve or was then first justified and much lesse that he merited by that act of faith his justification which he had long before § XIV His fourth proofe is out of Rom. 10. 13 14. to which I answered before the thing which here hee would but doth not prove though indeed it needs no proofe is that faith by invocation obtaineth justification Howbeit the Apostle doth not there set downe the order of our justification but the series and order of the degrees of salvation beginning at our vocation unto which three degrees are referred viz. hearing of the word which presupposeth preaching and that sending upon which followeth faith and justification thereby faith bringeth forth the dueties of â—…anctification and namely invocation which sometimes and namely in that place of Ioel is put for the whole worship of God which is the forerunner of salvation but here is no snch thing either mentioned or meant that by invocation faith obtaineth justification and therefore little reason had he from thence to inferre that therfore faith doth not justifie relatively by receiving for sooth justification offered but by seeking knocking asâ—…ing and finally by invocating and impeâ—…rating it doth justifie but passing by the weakenesse of his argument I answere to that which hee inferreth that faith beggeth justification no otherwise but with relation to Christ and his merits by it received For as God forgiveth no sinnes for which Christ hath not satisfied nor accepteth any man to life for whom Christ hath not merited it so are not we to beg justification at the hands of God but in the name and mediation of Christ beseeching God for Christ his sake that forasmuch as Christ hath satisfied the justice of God for the sinnes of all that beleeve in him and hath merited salvation and all spirituall blessings in heavenly things for them that it would therefore please God to accept of Christs satisfaction and merits in our behalfe imputing unto us both his sufferings for the remission
The second thing is that in the word the Lord revealeth his purpose concerning those that live well or ill Thou thinkest because thou hast a conceit that thou art elected thou canst not be damned though thou live never so wickedly But be not deceived for God hath revealed his purpose concerning impenitent sinners who live and dye in sinne unrepented of that there is no inheritance for them in the kingdome of God As for example thou art a drunkard and wilt not be reclaimed from this sinne and yet presumest that thou shalt be saved because thou hast a conceit that thou art elected But be not deceived no drunkards shall inherit the kingdome of God On the other side thou hast a conceit that because thou art not elected thou canst not be saved though thou shouldest live never so godly But the Scripture is plaine that whosoever truely beleeveth in Christ whosoever unfainedly repenteth him of his sinnes whosoever walketh uprightly before God making Conscience of his wayes hee shall bee saved Therefore whatsoever thy concâ—…it may bee concerning thine election or not election if thou doest truely beleeve in Christ and repenting of thy sinnes doest endevour to lead a good life as sure as God is true thou shalt be saved § IV. Secondly in respect of Gods Word which is infallibly true Now the word plainely testifieth that whosoever is in Christ is a new creature that those who are in Christ live not after the flesh but after the Spirit that they who are Christs doe crucifie the flesh with â—…he lusts thereof that Christ was made unto us not onely righteousnesse and redemption but also sanctification that Christ came not with water alone or bloud alone but with water and blood the bloud of redemption to cleanse us from the guilt of sinne and the water of ablution to purge us from the pollution of sinne that in whom Christ dwelleth by faith hee dwelleth in them by his Spirit and that if any man have not the Spirit of Christ he is none of his that faith being a fruit of the Spirit and a grace of regeneration it cannot bee where the Spirit of grace and regeneration is not and that unlesse men bee regenerate and borne a-new they cannot see the Kingdome of God § V. Thirdly in respect of Gods Oath in which it is impossible that he should lye Now God hath sworne that whom he redeemeth from the hand of their spirituall enimies he will give them to worship him in holinesse and righteousnesse before him all the dayes of their life For redemption is as well from the dominion of sinne as from the guilt of it As for those who commit sinne that is in whom sinne raigneth they are the servants of sinne and therefore not actually redeemed by Christ for whom the Sonne freeth they are free indeed Those that are freed from sinne become the servants of righteousnesse Those that are delivered from the hand that is the power of their spirituall enemies are ipso facto made the servants of God whose service is true freedome Thus much of the necessity of infallibility § VI. Secondly they are necessary necessitate pracepti imposing a necessity of duety towards God Our Neighbour Our Selves Towards God that wee may bee not onely obedient obsequious and well pleasing unto him but also which ought to be the chiefe respect of all our actions that wee may shew our selves thankefull unto him who hath been so gracious unto us First by loving him againe who hath lovedus first For when the love of God is shed abroad in our hearts by his spirit that is when by faith wrought in us by his spirit we are perswaded of Gods infinite and unspeakable love towards us it cannot be but that our hearts should reflect some love towards him which is to be shewed in a willing observation of his Commandements Secondly in bringing forth those fruits which God expecteth and in atchieving that end which God propoundeth to himselfe in all his benefits bestowed upon us This is the will of God even our sanctification that fruit which he expecteth that end whâ—…ch hee aimeth at in all his blessings This is the end of our elâ—…ction that we may bee holy of our vocation 1 Thess. 4. 7. of our redemption 1 Pet. 2. 24. Tit. 2. 14. Ephes. 5. 26 27. Of our reconciliation Col. 1. 21 22. Of our regeneration Ephes. 2. 10. Of all his temporall benefits Psal. 105. 45 Thirdly by adorning the doctrine of God our Saviour Tit. 2. 10. Fourthly and principally by glorifying God who hath been so good unto us and propounding his glory unto us in all things For herein God is glorified if we bring forth much fruit Ioh. 15. 8. § VII Secondly towards our Neighbour first for avoiding of offence 1 Cor. 10. 32 Phil. 1. 10. making straight pathes unto our feet that others treading in our steppes need not stumble or fall providing things honest in the sight of all men labouring and endevouring to have a good conâ—…cience void of offence towards God and towards men Secondly that wee may edifie our neighbours by a godly example and provoke them to good workes and winne them unto Christ 1 Pet. 3. 1. Thirdly that wee may stoppe the mouthes of the adversaries which otherwise would bee open to blasphemâ—… the truth Tit. 2. 5. Fourthly that wee may cause them also to glorifie God Matth. 5. 16. Fifthly that wee may doe them good in exercising judgment and in practising the dueties of charity and mercie towards them Thirdly towards our Selves First that wee may avoid those judgements which are threatned against all sinnes both of omission and commission Deut. 28. 15 c. Matth. 3. 10 25. 41 42. Secondly that wee may be made partakers of those blessings which are promised to those who aâ—…e obedient to the will of God Psal. 84. 11. § VIII Thirdly they are necessary necessitate signi as necessary signes and evidences whereby wee are to gather assurance to our selves of our justification whereby our faith is to bee demonstrated whereby wee are to make our calling and our election sure Our election can not bee knowne à priori by any foregoing thiâ—…gs but à posteriori and namely by the fruits of sanctification which are also the fruits of our election For by a godly life our faith and justification is manifested 1 Ioh. 3. 7. â—…n respect wherof the faithfull are said to be justified by their workes Iam. 2. 21 25. being justified it is certaine that they are called according to his purpose and iâ—… so called then elected are they elected then undoubtedly they shall bee saved They are the cognizances of them that are to bee saved for by faith wee receive the inheritance among them that are sanctified They are the evidences by
beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse even as David also describeth the blessednesse of the man unto whom God imputâ—…h righteousnesse without workes Gal. 2. 16 Knowing that a man is not justified by the workes of the Law but by the faith of Iesus Christ to which adde the words following in the same verse for by the works of the Law shall no flesh bee justified adde also Chap. 3. vers 10. 11. as many as are of the works of the Law that is who seeke justification by the workes of the Law are under the curse For it is written cursed is every one that continueth not in all the things which are written in the Booke of the Law to doe them But that no man is justâ—…fied by the Law in the sight of God it is evident for the just shall live by faith Ephes. 2. 8 9. By grace are yee saved through faith not by workes lest any man should boast Phil. 3. 8 9. I account all things but losse and dung that I may gaine Christ and may be found in him not having mine owne righteousnesse which is of the Law as all inherent righteousnesse is but that which is through the faith of Christ the righteousnesse which is of God by Faith Tit. 3. 5. Not by workes of righteousnesse which we have done but according to his mercy he saved us § VI. Bellarmine before he maketh answere to these testimonies noteth three things First what the Apostle meaneth by the Law of workes and by the Law of Faith Secondly what difference there is betwixt the justice of the Law and the justice in the Law Thirdly what the Apostle meaneth by workes when he saith a man is justified without workes For the first he cavilleth with Calvin and Chemnitius and others as though they understood simply by the Law of workes that which requireth workes and by the Law of faith which requireth faith as if the Law of faith did not also require workes and the Law of workes did not also require faith whereas our writers distinguish the two covenants of God that is the Law and the Gospell whereof one is the covenant of workes the other the covenant of grace doe teach that the Law of workes is that which to justification requireth works as the condition thereof the Law of faith that which to justification requireth faith as the condition therof The former saith doe this and thou shalt live Rom. 10. 5. Gal. 3. 12. Mat. 19. 17. the latter beleeve in Christ and thou shalt be saved Iohn 3. 16. Act. 16. 31. But the Papists whiles they teach that in the Gospell perfect righteousnesse is required in us to justification and salvation as the condition thereof as much or rather more than in the Law they doe either confound the Law and the Gospell making either of them to be the Law of workes or else as the Apostle speaketh of the false teachers of the Galathians they teach another Gospell than that which Christ and his Apostles taught which whosoever doth though he were an Angell from heaven he ought to be held accursed But you will say is not obedience to the Law required in the Gospell I answere it is not required unto justification and salvation as the condition but the ability of performing obedience is the grace of the New Testament which is promised to those that beleeve And therefore our new obedience is required as the fruit of our redemption and as the way wherein wee being justified are to walke towards our glorification and as the cognizance of them that shall be saved § VII Bellarmine having rejected our exposition setteth downe his owne the summe and effect whereof in plaine termes is thus That the Law of workes is the letter or the doctrine whether of the Law or of the Gospell prescribing what is to be done but affording no helpe to performe the same And that the Law of faith is the Spirit or the grace of the New testament promised to those that beleeve whereby they are enabled to performe that which is commanded Which distinction betweene the letter and the Spirit as it is propounded by Saint Augustine is true but cannot bee applyed to this place Rom. 3. 27. where by Law on both parts is meant Doctrine according to the proper signification of the Hebrew word Thorah The Law of workes signifying the Morall Law which unto justification requireth workes the Law of faith signifying the Gospell which to justification requireth faith onely and is therefore called the word of faith and the Law of faith For although Bellarmine elsewhere seemeth to make this to be a principall difference betweene the Law and the Gospell that the Law is the letter commanding the Gospell is the Law of faith meaning thereby the grace of the New Testament which is the Law written in our hearts wherby we are enabled to performe obedience to the Law yet hee confesseth that the Gospell in the Scriptures doth ever signifie the doctrine of the Gospell and withall confesseth the doctrine of the Gospell as it commandeth any thing to be a Law of workes So that lex fidei the Law of faith according to this exposition is as well opposed to the Gospell as it signifieth the doctrine thereof as to the Law But the difference betweene the Law of workes which is the morall Law and the Law of faith which is the Gospell in the question of justification whereof the Apostle treateth is to bee fetched from that righteousnesse which either of them requireth to justification For both of them require righteousnesse therunto The Law requireth the righteousnesse of workes the Gospell in which without the Law is revealed the righteousnesse of God by which we are justified teacheth the righteousnesse of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostome upon this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is the Law of saith to be saved by grace And this explication fitly agreeth to the scope of the Apostle teaching that by the doctrine not of the Law but of the Gospell all boasting is excluded As if the Apostle had thus argued The true doctrine of justification excludeth all boasting See Ephes. 2. 8 9. but the Law of workes that is that doctrine which teacheth justification by workes doth not exclude all boasting See Rom. 4. 2. which the Law of faith doth teaching that wee are justified by remission of sinnes and saved by grace therfore that doctrine which teacheth justification by works is not the true doctrine but that which teacheth justification by faith without workes § VIII As touching the difference which hee putteth betweene the justice of the Law or that which is in it or by it I have spoken before in the third question of this controversie where I shewed that if it be admitted according to Augustines meaning who was the Author of it it maketh wholly against Bellarmine For though a
have thereby not onely remission of sinnes but also the inheritance or at least the right and title to it in respect whereof it is said in the Scriptures of so many as truely beleeve that wee are saved Ephes. 3. 5 8. that we are passed from death to life and that we now have eternall life Ioh. 5. 24. 6. 47. 1 Ioh. 5. 12 13. And in this respect eternall life is our inheritance which Christ hath purchased â—…or us And according to this tenure Christ will put us in possession thereof at the last Day when hee shall say unto us Come yee blessed of my Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherit the Kingdome prepared for you from the beginning of the world Matth. 25. 34. for you I say who before the beginning of the world were in Christ elected to be heires of this kingdome which is not to he attained unto by any purchase or merits of ours but shall bee given us as an inheritance intended from the beginning and prepared for the elect for whom Christ by his merits hath purchased it § VIII Now to those who by Gods speciall grace doe beleeve in Christ and by faith receive him by whom so received they are justified and adopted and by their justification and adoption are in such â—…ort entituled to this kingdome as heires apparent thereof that they are allready said to bee saved and to be set in heavenly places with Christ to these I say that they might be fitted and prepared for this inheritance unto which no uncleane thing can come hâ—…e hath in the covenant of grace freely and out of his undeserved mercie promised the grace of sanctification by his holy Spirit whereby wee are enabled according to the measure of grace received to worship him in holinesse and righteousnesse before him And to the end that we might be moved to performe the dueties of sanctification hee doth not onely in his word seconded and made effectuall by his Spirit invite by exhortations and precepts to these dueties but also that hee might encourage us thereunto in his redoubled and multiplied mercies he hath promised not only the blessings of this life unto us but also eternall life it selfe as a gracious reward of our piety and obedience Here therefore in admiration of Gods bounty towards us we have just cause to exclaime with Augustine O the great goodnesse of God to whom when in respect of our condition we ought to render unto him the duties of obedience as servants to our Lord and God as subjects to the Almighty as captives saved to our redeemer he doth promise unto us the rewards of friendship that hee might draw from us the dueties of service which wee doe owe unto him It was of Gods free grace that hee elected any of us that being elected hee called us that being called and endued with faith hee justifieth and adoptetâ—… us and thereby giveth us right to his kingdome it was also of his free grace that to them whom hee redeemeth and justifieth hee hath promised to bestow his graces upon them whereby they are enabled to serve him in holinesse and righteousnesse and are fitted for his owne kingdome But this is a multiplication of his grace upon us that to encourage us to the Practice of Piety whereby wee are fitted for the kingdome of heaven he doth promise to reward our good works with everlasting happinesse and in the end doth crowne his owne blessings with blessednesse which though hee bee pleased for our encouragement to call a reward yet is it not deserved by us but freely bestowed by him as his free gift granted unto us in Christ before all times as our inheritance purchased by Christ as his bountifull reward of his owne gifts which as hee freely promiseth so in his good time hee freely bestoweth as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is free gift § IX To this purpose let us consider the Lords dealing with Abraham to whom the Lord at his first comming towards the Land of promise made divers gracious promises which afterwards hee often repeated But when upon that Commandement of tryall to offer up his onely sonne Abraham had by Gods speciall grace notably approved his faith and obedience hereupon the Lord doth sweare that he will bestow upon him the things which before hee had promised as the reward of that his obedience for so hee saith because thou hast done this thing and againe because thou hâ—…st obeyed my voice Can any man hereupon inferre that Abraham by his obedience had deserved these promises which God long before had made unto him and oftentimes repeated Nothing lesse so God in his eternall Counsell hath to the Elect designed eternall life as his free gift by Christ Christ by his merits hath purchased it to bee our inheritance God hath graciously promised to bestow freely this inheritance on them that beleeve in Christ when as therefore God doth promise to reward our piety with eternall life wee may not thinke that by our piety it is deserved which God long before had decreed and promised and Christ our Saviour had purchased for us But though it bee a reward yet it is a most free and undeserved reward § X. When the Papists therefore object that if eternall life be the reward of our obedience then our obedience doth deserve it I answere first thou canst deserve nothing at Gods hand by that which he hath freely given and much lesse that which hee freely bestoweth on thee Secondly if thou shouldest doe all that is required of thee thou couldest deserve nothing thereby for where is debt and duty there is no merit Luk. 17. 10. Thirdly we doe not all that is commanded but come short of our duty and that which we doe is unperfect and defective in respect of manner and measure and therefore in justice deserveth punishment rather than reward and consequently the reward when it is given is to bee ascribed to Gods undeserved mercie and not to our merit Fourthly Sanctification and the duties thereof are not causes of Salvation and therefore in serie causarum in the chaine of the causes of Salvation Rom. 8. 30. they are left out and where they are mentioned they are inserted not as a cause of Salvation but either as the way unto it Ephes. 2. 10. or as the markes and cognizances of them that shall be saved or as the evidences according to which God will judge As marks I say for they are occulta praedestinationis indicia futurae faelicitatis praesagia as Bernard speaketh Our Saviour setting downe the end of the ministery of the Gospell saith that a man being thereby called may by faith obtaine remission of sinnes and inheritance among them that are sanctified Act. 26. 18. so also Act. 20. 32. § XI And thus are wee to expound many Testimonies of Scripture as speaking of notes which the Papists expound as speaking of causes Thus Rom. 8. 16 17. The
faith without works If therefore St. Iames doe affirme that men are justified in the same sence that Paul denyeth the same and that Abraham was justified by his workes which Paul denyeth he is made to contradict the Apostle Paul § VI. But as the Popish doctrine is repugnant to the doctrine of the Apostle Paul so neither can it bee grounded upon this text which may appeare by a briefe Analysis thereof Where first you are to consider the occasion of this discourse and thereupon the scope of the Apostle therein The occasion was the dissolute life of many Christians who as Iude speaketh vers 4. did turne the grace of God into wantonnes vaine men as St. Iames calleth them vers 20. who when they had learned that a man is justified by faith without workes hereby tooke occasion to cast of all care of good workes As if it were sufficient for them howsoever they lived to professe them selves to believe The scope therfore and intendement of the Apostle is not to confute the doctrine of Paul concerning justification by faith alone but according to Pauls direction Tit. 3. 8. to perswade all those who professe themselves to believe to be studious of good workes And that hee doth by this argument because howsoever faith doth justifie alone yet the profession of faith alone without good workes will not justifie nor save a man but is altogether vaine and unprofitable The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or state of the question which hee propoundeth to argue manifestly appeareth by the proposition wherein the question is propounded and by the conclusion wherein the question is concluded the proposition vers 14. What profit my brethren if a man say hee hath faith and hath not workes will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that faith save him Marke the wordes if a man shall say hee hath faith that is if a man shall professe himself to believe and hath not works that is a conversation answerable in some measure to his profession will that faith which is in profession onely justifie or save him this interrogation implyeth a most Emphaticall negation wherein hee doth not onely deny that faith which is onely in profession and doth not worke by love doth justifie or save a man but also for the truth of his deniall hee doth appeale as it were to their conscience sor so much is meant by the interrogation The question then is not whether true faith doe justifie alone as Bellarmine would have it but whether that faith which is alone and by it selfe vers 17. without workes without a Christian conversation be a true justifying or saving saith This the Apostle denieth and so doe wee In the rest of the discourse hee proveth this negative assertion by an argument from the contrary namely that this fruitlesse faith is not a true faith because it is dead Where the Apostle argueth to this effect That faith which is dead doth not iustifie or save a man The faith which is profession onely and is alone without workes is dead Therefore that faith which is in profession onely and is alone without workes doth not iustifie or save a man The assumption hee proveth in this whole discourse where the conâ—…lusion is alwayes this that the faith which is alone and without workes is dead and therefore that is the question wich is disputed and concluded § VII Now that the faith which is alone and without workes is dead hee proveth by five arguments 1. The first à parâ—… That charity which is onely in word and not in deed is vaine and unprofitable vers 15. 16. Even so pariratione that faith which is in profession only having no works to accompany it is dead vers 17. 2. The second argument is taken from the effects For a true lively faith may bee demonstrated by good workes and that which cannot be demonstrated by good workes is but a dead faith And this hee proveth vers 18. against the carnall Gospeller as it were by the partyes owne testimony or forced confession provoking him to make experience which kind of proofe is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou professest the faith having no workes I also professe the faith and have workes come now to the tryall hee that hath a true faith may approve it by the fruits shewe then they faith if thou canst by thy workes which thou knowest thou canst not doe and I by my workes will approve my faith 3. The third argument is from the subject For a true justifying faith is not common to all men 2. Thes. 3. 2. and much lesse to Devils but is proper to the Elect Tit. 1. 1. But that faith which men professe without charity and without good workes is common to Devils vers 19. Thou professest that thou believest that there is one God thou doest well but if this thy beliefe be not accompanied with charity and good workes know this that the devils themselves who hate God doe though with horrour knowe and perforce believe the same 4. The fourth argument to prove that faith onely professed or which is in profession onely is not a true and a lively but a conterfeit and a dead faith is a twofold example of Abraham and of Rahab who were justified that is declared and knowne to be just by their workes For in this sence as the word is often used in the Scriptures as Mâ—…t 11. 19. Luk 7. 29. Râ—… 3. 4. 1. Tim. 3. 16 so of necessity it must bee taken in this place For by good workes which alwaies followe and never goe before justification wee are not made just but being already justified wee are by them declared and knowne to be just For hee is a righteous man that worketh righteousnesse And this the Schoolmen themselves doe teach that works doâ—… justifiâ—… â—…clarativè Thâ—…s Aquinas saith Opera nâ—…n sunt caâ—…sa quòd aliquiâ—… sit iâ—…tus apud Deum c. workes are not the cause why any man is just before God but rather they are the executions and manifestations of iustice Nam nullus per opera iustificatur apud Deum sed per habitum fidei For no man is iustified before God by workes but by the habit of faith And whereas it might bee obiected out of Iam. 2. that Abraham was iustified by workes hee answeareth the word to be iustified many be taken two wayes whereof the one is quantum ad executionem iustitiae manifestationem inrespect of execution and manifestation of iustice hoc mâ—…do iustificatur homo i. iustus ostenditur ex operib operatis and thus a man is iustified that is declared be iust by the workes which hee hath done And thus the ordinary glosse expoundeth the word in this place But let us come to the words vers 20. § VIII But wilt thou know O vaine man that faith that is that faith professed or in profession onely without workes is dead or that the faith which is without workes is knowne to be dead
Christ will judge And thus his reasoâ—… standeth those who are blessed of God that is justified for whom this kingdome waâ—… prepared and this iâ—…heritance purchased they are to inheriâ—… this kingdome But you are such as appeareth by the fruits for your excercising the workes of charity and mercy towards my poore members and that for my sake is a plaine evidence of your election justification and redemption and accordiâ—…g to this evidence I judge of you come therefore inherit the kingdome c. But to this allegation I have answered twice before The second place is out of the same Chapter Verse 21. In which there is no causall particle eâ—…pressed in the originall neither is it any desert but duety of the servant to be faithfull neither any debt or duety of his Lord but his houâ—…y and largesse in rewarding of his fidelity in few things with making him ruler over many things The third place is Apoc. 7. 14. Thesâ—… 〈◊〉 â—…hey who came out of great tribulation c. therefore they are 〈◊〉 the Throne of God In alleaging whereof Bellarmine leaveth out that which is most maâ—…riall that they had washed their robes and made them white in the blood of the Lambe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore they are before the Throne of God which sheweth that they stood before the Throne of God not in their owne merits but in the merits of Christ by which they were justified That which is said of their tribulation doth not insinuate their desert as though thereby they had deserved to bee before the Throne of God but the order of their afflictions going before their glorification and the consecution of eternall life following thereupon for as it is said of our Saviour Phil. 2. that hee having humbled himselfe unto death the Lord did therefore exalt him Verse 9. and Luke 24. 26. that hee was first to suffer those things and so to enter into his glory so of the faithfull it is likewise said that through much tribulation they must enter into the kingdome of God Act. 14. 22. And this is the answere which Calvin giveth to some of these places that they signifie ordinem consequentiae magis quam causam For whom God haâ—…h appointed to salvation for them he hath prepared the way of obâ—…dience and patience that therein they make walke towards their Countrey which is â—…eaven good workes therefore and afflictions are not the cause of salvation but the way to it § XVI But saith Bellarmine Christ could not more plaiâ—…ely have expressed that good workes are the causâ—…s of salvation than when hee said for when I was hungry you did c. especiâ—…lly seeing hee â—…seth the same forme of fpeech against the wicked for I was hungry and you did not c. In which the cause of damnation is noted I answere that our Saviour if hee had meant that good workes are the meriâ—…orious cause of salvation hee was able to have expressed it in as plaine termes as Bellarmine dothBut his intent in these reasons which hee giveth was not to set downe the causes of salvation or damnation but the notes and markes of them who are to bee saved or condemned as the evidence according to which hee pronounceth sentence Yea but Bellarmine will prove that the particles for and because are truely causall By what reason Forsooth by a circular augmentation becâ—…se good workes are causes And how did hee prove good workes to be causes Because these particles are causall To prove that workes be causes meaning meritorious causes he alleageth three Texts of Scripture 2 Cor. 4. 17. Gal. 6. 8. Phil. 2. 12. Two whereof I discussed before in their due place where he endevoured to prove that good workes aâ—…e necessary necessitate efficiâ—…tiae as causes of salvation viz. 2 Cor. 4. 17. lib. 7. cap. 5. § 7. and of this eighth booke cap. 2. § 21. and Phil. 2. 12. lib. 7. cap. 5. §5 That of Gal. 6. 8. he that soweth to the Spirit shall of the Spirit reape life everlasting maketh against him rathâ—… than for him For as in the naturall harvest the increase is not to be ascribed to the ploughing and sowing but to the blessing of God so much more in the spirituall § XVII But that these particles are not alwaies truely and properly causall Calvin sheweth by a notable instance God had promised Abraham when hee first called him out of Vr that in him that is in his seed all the nations of the earth should be blessed This promise the Lord often renewed as appeareth in his story which againe hee confirmeth by oath Gen. 22. 16. 18. When Abraham had upon tryall in an excellent manner and measure approved both his faith and obedience unto God By my selfe have I sworne saith the Lord that because thou hast done this thing and hast not withheld thy sonne thine onely sonne in thy seed shall all the nations of the earth be blessed becausâ—… thou hast obeyed my voice Here both in the beginning of the oath and in the end the causall particle is used shall wee therefore say that Abrahâ—…ms obedience did merit that all the nations of the earth that is Abraham himselfe and all the faithfull in all nations should bee blessed in the promised seed God had long before made this gracious promise to Abraham without respect of this or any other his workes and had this act of obedience never beene the promise of the promised seed in his posterity would have beene performed so that the grace and love of God was the onely cause why hee promised to send his owne Sonne who should take on him the seed of Abraham and not Abrahams obedience All that can truely bee said is that upon this obedience God tooke occasion to renew his promise and to confirme it by oath for the further confirmation of Abrahams faith So that his obedience was so farre from being the cause of the thing promised as it was but the occasion of renewing the promise But Bellarmine in this example mentioneth onely that inferiour promise concerning the multiplication of Abrahams seed and saith that as God did promise it so he would have him to merit it by his good workes even so the Lord having predestinated all the Elect unto Glory yet his pleasure is that they should attaine unto it by their owne merits Which cleane overthroweth the grace of election which which was without respect of workes and also of salvation For if our election or salvation be of workes or merits then is it not of grace And if this answere of Bellarmine be good then may it in like manner bee applyed to that part of the Oath concerning the promised seed namely that Abraham by his obedience had merited that in the promised seede the faithfull of all nations should bee blessed which is no better than blasphemy It is true that God hath elected us that wee might bee holy and that by the
needlesse a Mat. 8. 16. 14 l 31. 16. 8. Luk. 12. 28â—… Bellarmines sixe proofes that faith is perfect First because it is perfect either here or never b Iohn 17. 3. c â—… Cor. 13. 9. 10. 11 12. d Lib. de perfect justitiae His second reason because it is more precious than gold e 1 Cor. 11. 19. f Rom. 5. 3 4. g Iam. 1. 1â—… h Iam. 1. 3. 1 Pet. 1. 7. His third reason because some beleeve with their whole heart i Psal. 12. 2. 1 Chro. 12. 33. 38 Hos. 10. 2. k Psal. 32. 2. Ioh. 1. 47. l Act. 8. 37 38. His fourth reason because Abrahams faith was perfect m Col. â—… 2. n Heb. 10. 22. His fifth and sixth reasons His sixth reason o 1 Thes. 1. 5. p Phil. 3. 14. Of hope De iustis l. 2. c. 7. § Denique de His first reason that châ—…rity is perfect from the testimony of Augustine a Aug de Nat. Gr. cap. 42. b Ibid. cap. 70. c Epist. 29. ad Hieronym d Tract 41 in Ioan. Aug lâ—…b de perfectione iustitiae e Haec est nunc nostra iustitia qua currimus esurâ—…entes ad peâ—…fectionem plenitudmemque justitiae ut ea posteâ—… saturemur Testimonies of Scripture alleadged by Bellarmine first Ioh. 15. 13. f in Ioan. 15. Christs love greater than that of Martyrs by way of appreciation g Tit. 2. 13. 14 h De recta fide ad Theodosiam i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dialog 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Advers haeres lib. 5. l De 〈◊〉 Do â—…nicae Sacram c. 6. Christs love greatet than that of Martyrs by way of intension m Luk 9. 51. n Luk. 22. 15. o Mat. 10. 39. 16. 25. Mar. 8. 35. Christs love greater than that of Martyrs in respect of extension His second proofe 1 Ioh. 2. 5 p 2 Cor. 12. 9. q 1 Iohn 2. 3 4. His third proofe Eccl. 47. 8. His fourth proofe Places which mention perfection Answer generall Answer particular to Mat. 5. 48. Answer to 1 Cor. 2. 6. Phil. 3. 15. Phil. 3. q v. 12. 13 14 15 r De perfect iustit s In paraphrasi Bellarmines conclusion De iustif l. 2. c. 7. §. Quartâ—… Bellarmines fourth argument that we are not by Christs righteousnesse formally iust a See Lib. 1. c. 5. §. 2. b 2 Cor. 5. 21. c Rom. 7. 24. Bellarmines consession Bâ—…llarmines fifth argument that we should be as righteous as Christ himselfe d Lib. 1. c. 3. §. 9. Bellâ—…rmines sixth argument that in Adam we did not lose imputed righteousnesse e Prosper de voc beat l. â—… c. 24. f Rom. 1â—… 29. g Depraedest 55. c. 16. Bellarmines seventh argument if by imtation we bee iust then Christ is a sinner h Vid. supr l. 5. c. 1. §. 4. c. i Joh. 1. â—…9 k Apoc 5. 12. l De iustif l. 2. c. 10. Bellarmines second syllogisme that after iustification we are called iust m 2 Cor. 5. 21. n Gal. 3. 13. o Supr c. 1. §. 4. c. How we are called iust His eighth argument out of the Canticles the S pouse of Christ beautifull in herselfe p Snpr. c. 4. n. 3. Bellarmines proofes that the Spouses beauty is her owne q Psal. 51. 6. 45. 11. 13 r Cant. 1. 5 His ninth â—…rgument 〈◊〉 the heart must be cleane before it can ice God tenthly because Christ redeemed us that we might be holy s Tit. 2. 14. t Luk. 1. 74. 75. The Papists errour concerning faith What fâ—…ith is how in generall it may be defined Faith is an assent The Greek fathers make assent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the genus of faith Clemens Alex. Basâ—… Theodoret. and Augustine saith that credere est cum assensu cogitare de praedestin 55. c. 2. a Act. 16. 14. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Luk. 16. 31. 20. 6. Rom. 8. 38. 2 Tit. 1. 12. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Iohn 3. 33. f Rom. 10. 17. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h De utilit credendic 1. i Heb. 11. 1. k 1 Cor. 2. 9. Esai 64. 4. l Tit. 1. 2. Deut. 32. 4. Iob. 14. 6. m Stromat l. 2. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Heb. 11. 1. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ—…cum § That justifying faith is not without knowledge q Bellarm. de â—…ustif l. â—… c. 7. §. judicium Of Implicite Faith r Fides Carbonarii s Advers prolegom Brentii De authoritate Scripturae l. 3. The doctrine of implicit faith confuted first as false t Maldonet in Ioan. 17. 3. u In Ioan. 17. 3. * Gabr. Bicl in 3. Sentent dist 25. art 1. not 2. coroll 4. In tantum valet fides implicita ut dicunt aliqui quòd si habens eam faâ—…sòopinaretur Patrem majorem velpriorem filio c non peccat dummodo â—…unc errorem pertinaciter non defindit hoc ipsum credit quia credit ecclesiam sic credere Sic Innocent Hostiensis Ioan. Andreas Panormitanus in Rubric de summa Trinit fid Cathol Rosella fides nun 2. apud Azor. inftit moral lib. 8. c. 7. 8. Gabr. Biel. in 3. Sent. dist 25. art 3. dub 1. Si quis credit putans ecclesiam sic credere etiamsi erroneum fuerit non peccaâ—… dummodo tamen pertin aciter non adâ—…aeret ui supra dictum notab 2. Imo quód amplius est haec fides meritum facit Nam talis non solùm non peccaret sed etiam sic creden do falsum mereretur The second absurdity that faith may be better defined by ignorance than by knowledge x 1 Cor. 2. 9. Bell. de justif l. 1 c. 7. Bellarmines proofes out of the Scriptures The first out of Esa. 7. 9. The second and third 1 Cor. 13. 2. and 1 Cor. 12. 9. y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Oâ—…cum c. The fifth where obedience of faith is mentioned The testimonies of Fathers Iraen l. 2. c 45. Melius est nihil omninoscientem credere Deo perseverare in ejus dilectione quae hominem vivificat quam per quâ—…stionum subtilitates multiloquium in impietatem cadere Thus cited by Bellarmine z 1 Cor. 2. z Clemens Alexandrin Padagog l 3. c. 11. pag. 110. a Rom. 10. 17. Hilari l. 8. de Trinitate Augustine b Epist. 102. ad Evodium c Lib. 4 contr epist. fundamcap 4. d Tract 27. in Ioan. e Serm. de Temp. 189. qui est de Trinitate f De Agone Christiani c. 13. g Serm. de temp 189. Prosper De vita contempl l. 1. c. 19. h Heb. 4. 2. i Grègor Mor l. 2. c. 25. k De trinit l. 8. l Conâ—…r Luciferian m Homil. de bapt Christi n August in Psal. 118. conc 18. o Cyril Alex. in Ioan. l. 11 c. 16. p Athan. p. 248. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Fulgentius â—…ontr Arianos P. Lombard l 3. Sent. dist 24. C. Bellarm.
a De justif b In Rom. 10. 10. c Ioh. 2. 23. Whether the Vnderstanding be commanded by the Will a De justif l. 1. c. 8. 9. b Heb. 1â—…3 c Basil. Ascet. de fide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Ethic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 80. The proper object of justifying faith Obj. concerning the object of Abrahams faith e Gen. 3. 15. f Psal. 72. 17. The two other promises He beleeved in the Lord and it was imputed unto him for righteousnesse that is because he beleeved in the Lord he was reputed a righteous mâ—…n â—…nd so Vatablus iâ—… Gen. 15. 6. Rom. 4. 10. The latter g Heb. 4. 9. h Ioh. 8. 56. i Heb. 11. 13. k Heb. 11. 8 9 14 16. Iam. 2. 23. m De justiâ—… l. 4. ca. 18. Possunt enim illa verba applicari adomneâ—… insignes actus fidei ejusdem Patriarchae Christ the proper object of faith in two respects n Covenant of grace Bellarmines objections De iustif l 1â—… c. 8 c. The first that the obiect of faith is whatsoever is revealed by God Father Almighty n Deut. 33. 26. Eternall Immutable Omniscient Omnipresent True and faithfull â—…ust Good and Gracious Loving Creatour and Provisour o Psal. 119. 75. p Deut. 8. 16. Christ God and Man Conceived of the holy Ghost borne c. Suffered Was crucified Dead Buried Descended to hell Rose againe Ascended Sitteth at Gods right hand He shall come againe to judgment The Holy Ghost The holy Ca. tholike Church Communion of Saints Forgivenesse of sinnes The Resurrection Life Eternall Whether every man bee bound to beleeve that hee is elected c. Ioh 3. 18. Whether a man may be justified without speciall faith Whether a man is justified by speciall faith r 2 Pet. 1. 10. s Covenant of Grace Whether justifying faith doth onely dispose a man to justification a Sess. 6. c. 6. Seven dispositions required before justification of which vide infra ca. 10 11 12. b Conc. Trid. Sess. 6. cap. 7. c Sess. 6. ca. 7. d In Rom. 10. 4. e Conc. Trid. sess 6. cap. 4. Secondly whether faith doth justifie formally f Lib. 4. g Lib. 4. 5. h Supr cap. 4. §. 6. The Papists cavill that we debate faith i Bellar. De justif l. 1. c. 12. §. Itaque sensum The state of the Controversie What wee meane by faith What is meant by the word justifie Of the exclusive particle alone That the object of faith doth justifie properly That nothing in that kind doth justifie but the righteousnesse of Christ as the matter and Faith as the onely instrument on our part Our prooses a In Gal. 2. 16. b De justif l 1. cap. 20. c §. Consirmat d Mat. 15. 28. Mar. 7. 29. e Act. 3. 16. his name through faith in his name Reasons 1. Rom. 8. 28. Gal. 2. 16. Eph. 2. 8. The second Reason containing a threesold argument The third reason because faith is the condition of the Covenant f Ioh. 3 16. Act. 10. 43. Gal. 3. 9. g Rom. 3. 27. The fourth reason because faith only in the question of justification is mentioned in the Scriptures h De justif l. 1. c. 20. §. Quod attinet i L. 6. c. lz § 2 â—… a AdDiogNetum Iustin. Martyr Ann. Dom 160. b Ibid. c Advers Iulian. lib. 1. c. 2. Irenaeus An. 180 lib. 4. ca. 5. Clemens Alex. An. 200. d Paedag. l. 1. c. 6. e Stromat l. 5. Origen An. 230 f In Rom. 3. l. 3. g De justif lib. 1. cap. 25. h Luk. 23. 40 41 42. i Luk. 7. 37. Cyprian An. 250 k Ad Quirinum l. 3. c. 42. l De eccl Theol. l. 1. ca. 12. m Hilar. An. 360 In Mat. can 8. n Can. 21. o De Trinit li. 6. Basil. An. 370. p Serm. De humilitaâ—…e q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aâ—…brosc A. 370. Greg. Nazianz. A. 370. r Bâ—…bliothec lib. 4. De consecrat dist 4. c. 99. Hieronymus A. 380. s De scriptorib in Hieronymo t Alitâ—…r ut Hieronymus exponiâ—… Chrysostome A. 390. u Homil. 2. * Homil. 7. x Homil. 8. y Homil. 14. z Homil 5. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Homil. 3. c In Rom. 3. 28. d Tom. 6. p. 838. c Lib. 4. â—…n c. 14. Hesycbiusa 400 f De civit D. August an 400. g Grat de poenitenâ—…iâ dist c. 14. h Initio i Tract 42. k Lib. 1. cap. 21. l Quâ—…st 76. m in â—…oan l. 10. c. 18. Cyrill Alexandr An. 430. n Lib. 9. c. 30. o Sedulius in Collectanes p in Rom. i. 17. Theodâ—…ret An. 430. q De Curand Grac affectib lib. 7. r Epigram 8. De doctrina Evangelica r In Gen. lib. 3. Prosper An. 440. Cl. Mar. Victor t Pet. Chrys. An 440. sâ—…rm 34. Primisius An. 440. Theodulus Gennadius A. 490. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Venantius A. 570. Beda A. 720. Haymo A. 840. Photius A. 860 Smaragdus A. 950. Oecumenius A. 1050. Thâ—…ophylact A. 1070. Anselmus A. 1080. Rupertus an 1120. Bernard an 1130. Tho Aquinas an 1209. Bonaventure an 1260. Nic. Gorrham Cour. Clingius Car. Contarenus â—…n 1541. u Sess. 6. Can. 9. * De Sacrament lib. 2. cap. 3. in fine x Rom. 4. 23 24. y Ambrose in Gal. 3. 18. qui sorma jus rei est z Rom. 4. 11 Bellarmine disputeth the question three waies De justis l. 1. c. 12 Bellarmines dispute impertinent That faith doth not iustifie alone by way of disposing Bellarmines proveth by five sorts of arguments First from the seven dispositions which discourse is idle and impertinent Preparative dispositions to justifying faith The first disposition Faith Bellarmines argument faith doth but begin justification and therefore doth not justifie alone a Rom 5. 2. b Hab. 2. 4. Gal. 2. 20. c Rom. 1. 17. d Gen. 15 6. His first testimony Heb. 11. 6. c Esa. 21. 12. His second testimonie Rom. 10. 13. 14. f Esa. 56. 7. g Concord Evang. capâ—… h Strom. lib. 2. i Catech. 1. k Homil. 2. de symb l De fide spe charit m Lib. 4. in Ioan. cap. 9. n De sacramentis lib. 1 o In Eph. 3. p August in Gal. 3. q De praedestin S. c. 7. r De bono persever c 2. s De spiritu litera c. 30. t De verb. Apostoli serm 2. u Prosper de vita contempl l. 3. c. 21. * Respons ad dub 8. Gen. x Moral l. 2. c. 33 y 1 Pet. 1. 5. Bellarmines reasons De iustif l. 1. c. 13. § secunda a Luk. 18. 14. Bellarmines allegations impertinent The first Eccl. 1. 28. b Eccl. 1. 14. 16 1â—… c Iam. 1 20 d Prov. 14. 26. Bellarmines proofes from Scripture His Testimonies and Reason His third disposition Hope e 1 Cor. 9. 10. Testimonies of Scripture The three first f Prov. 28. 25. g Vers. 26. Psal. 37. 40. h Psal. 2. ult i Bellarmine in Psal. 90. 14. Testimonies of Fathers k Ambros. de poenit l. 1. c.
sinne not p Iam. 2. 10. q Gal. 3. 10. r De justif 3. 3. c. 15. s Expos in Gâ—…l c. 5. t Ioh. 9. 31. t 1 King 8. 46. u Eccl. 7. 20. * 1 Ioh. 1. 8 10. Our proofes that the Law is not possible were propounded before x Lib. 4. cap. 5. His discourse concerning the perfection of 〈◊〉 s was before refuted Lib. 4. y Lib. 4. c. 2. §. 8. 9. cap. 3. 4. Whether the best workes of the faithfull be sinnes z De justif l. 4. c. 15. 16. 17. * Lib 4. c. 2. 3. 4. De justif lib. 4. c. 18. The place of Jam. 2. 14. c. fully discussed and cleared A seeming difference bâ—… tweene Saint Paul and Saint Iames. How it may be reconciled a Erasm. Cajetan Musculus c. Bellarmines reconciliation of Paul and Iames. b Lib. 1. c. 1. §. 8. l. 2. c. 6. §. 5. c Heb. 11. 8 9 17. Bellarmines absurdities noted d Rom. 4. 4 5. The Popish doctrine not grounded on Iam. 2. The Analysis of that passage beginning at the foureteenth verse That the faith which is with out workes is dead proved by five arguments e 1 Iâ—…hn 3. 7. f Jn Gal 3. lect 4. g Ibid. Verse 20. expounded The example of Abraham Verse 21. Verse 22. Verse 24. Verse 25. The example of Rahab The fifth argument â—… similâ—… verse 26. h De resurrect sermâ—…â—… Object Concerning the contradiction of faith onely and not onely Our reconciliation of the two Apostles First from the diversity of the Partieâ—… with whom they dealt Secondly from the divers acceptions of the words faâ—…th justifie wo kes By our doctrine the â—…ssertions of the two Apostles must goe together i Râ—… 10. 3. k Rom. 6. 1 c. â—…ph 2. 8 9 10. Tit. 3. 8. 1 Ioh. 1. 7 9. 2 1 2 3 4. l Act. 26. 1â—… 20. 32. m Tit. 3. â—… Sixe oâ—…her testimonicâ—…â—…lleaged by Bellâ—…rmine n De justif l. 4. c. 19. o Lib. 2. cap. 4. §. 2. 3. Testimon 2. Rom. 6. 19. p Lib. 2. q Rom. 6 r Rom. 6. 3 4 c. s Vers. 18. His third tesâ—…imony 2 Cor 7. 1. His fourth tesâ—…mony 2 Cor. 9. 10 His fifâ—…h â—…estimony Ioh. 14. 23 His sixth testimony Apoc. 22. 11. Lib. 2. cap. 4. §. 5. cap. 5 §. 10. Bellarmines two Reasons This controversie in a manner the same with that of the necessity of efficiencie The state of the controversie a Concil Trident sess 6. cap. 16 can 32. b De justif l. 5. c. 10. Quolibet actu charitate informaâ—…o homo beatitudinem meretur Th. 1. q. 62. art 5. c. c Secundum propriam cuiusque dispositionem sess 6. cap. 8. d Mal. the Irish Iesuit pag. 699. e Conc. Trid. sâ—…ss 6. cap. â—…6 vitam aeternam verè promeruisse f Can. 32. verè mâ—…reri vitam aeternam g In Heb. 10. h Bellarm. de justif l. 5. c. 17. i Vasquez in prima secundae q. 114. disp 214. cap. â—… Of this seâ—… more in the answere to the challenge made by a Iesuit in Ireland pag. 520. Of the name merit k 2 Tim 1. 9. The use of the word in the Latine Fathers in a geâ—…erall sense of obtaining or finding 〈◊〉 l Sâ—…apleton in prâ—…mptuar â—…eria 5. post passionem Doâ—…ni Si aliquis veterum vocabulo promerendi usus est scilicet in illa historia Luk. 7. non aliter intellâ—…xit quà m consecutionem de â—…acto m Schol. in hymnum nocte surgentes 179. n Epist. ad Iubaâ—…anum o Consecutus sum p Adeptus sum q De Baptismo contra Donatist l. 4. c. 5. r Serm. 63. s De fide resurrect t De Cain Abel u De dignit sacerd cap. 5. * Presat in Abdinam x De fide operibus c. 14. y De tempore serm 49. z In Rom. 4. a Luk. 10. l. 22. b De prâ—…destin gratia c. 16. c De tempore serm 58. d Ibid. e De â—…ivit D. l. 5 c. 24. f In Psal. g Moral l. 9. c. 27. h In benedictione Cerei Salmeron in 1 Tim. 1. disp 3. pag. 421. The use of thâ—… word in a more speciall sense i Epist. 105. ad Sixtum k In Levit. hom 3. l Advers Pelag. l. 2. 285. m De temporâ—… serm 5â—… n De justif l. 8. cop 8. o Ubi est nulla ratio meriti p De â—…ratia lib arb l. 1. c. 14. §. â—…anc esse Of the thing it selfe what merit is Arguments against merits q Viguerius r De quadruplici debitâ—… s Serm de verbis Origeniâ—… t Ethic. l. 8. c. 14. u In Gen. 6. 5. disput 5. * In Psal. 94. Whether God by his promise maketh himself a debtour x De verbis Apost serm 16. Rom. 4. 4. y 1 a. 2 ae q. 114. ad 3 um z Lib. 1. dist 43. dub 3. a Epist. 119. pag. 1110. b Durand The party meriting The thing meriting first must be our owne c 1 Cor. 15. 10. Esay 26. 12. d De justif lib. 5. cap. 10. § teâ—…iò e In Rom. 4. f Vigner cap. 9. §. 3. v. 1. g De annunciat sâ—…rm 1. h Quaest. 135. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Et illud quod sumus quâ—…d habâ—…mus sive sunt boni actus sive boni habituâ—… seu usâ—…s totum est in nobis ex liberaliâ—…ate divina gratis danâ—…e conservante Et quia ex dono gratuito nullus obligatur ad dandum ampliâ—…s sed potius recipieâ—…s magis obligatur danti Idâ—…ò ex bonis habitibus ex bonis actibus seu usibus nobis à Deo dat is Deus non obligatur nobis ex aliquâ—… debito justitiâ—… ad ali quid amplius dandum ita quòd si non dederit sit injustus sed potiùs nos sumus Deo obligati Et sentire vel dicere oppâ—…situm est temerarium seu blaspemum Iâ—… 2 dist 27. qu. 2. §. 13. 14. Secondly that which doth merit must be free and not due k â—…lictov in Canonem missae l De justif lib. 5. cap. 10. m De quadruplici debito n De justif lib. 5. cap. 14. §. tertiò o Jbid. That worke which meriteth should be pure and perfect p Moral lib. 9. cap. 2. q Serm. 1. in annunciat r In Psal. 93. s â—…n Psal. 36. Conc. 2. t Euseb. Emiss ad Monach. serm 3. u â—…ulgent ad Mon. Lib. 1. * In Mat. 25. 46. Homil. 79 * So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used by approved Authours as Demâ—…stbenes Plutarch Gregory Nazianzen in which sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id munificientia liberalitate riclare cere See Hener Stephani Thesaurum Tom. 3. Col. 1559. A H ex Dudaeo The rule aâ—…cording to which the reward is rendred x August contr Pelag. Coelest l. 2. c. 24. y De Trin. l. 11. z De justif l. 5.
able to fulfill the Law of God CAP. VI. Our fiftâ—… argument containing foure branches By that wâ—…e are justified by which we are absolved redeemed reconciled and for which wee shall be saved § I. THe fifth argument By what righteousnesse wee are justified by it wee are absolved from our sinnes redeemed from our iniquities reconciled unto God and for it we shall bee saved And againe by what righteousnesse wee are absolved redeemed reconciled and for which wee shall be saved by it we are justified By that righteousnesse which is inherent in our selves wee are not absolved from our sinnes nor redeemed from our iniquities nor reconciled unto God nor for it shall bee saved But by the righteousnesse of Christ which is out of us in him wee are absolved from our sinnes redeemed from our iniquities c. Therefore we are not justified by that righteousnesse which is inherent in our selves but by that righteousnesse which is out of us in Christ. The proposition in both the parts thereof containeth foure branches The first by what righteousnesse we are justified wee are by it absolved from our sinnes and a converso by what righteousnesse we are absolved from our sinnes by that we are justified This is proved from the signification of the word justifie as being a judiciall word opposed to condemnation which I have at large proved before For this doth invincibly demonstrate that by what wee are justified by that wee are acquitted and absolved and by what wee are absolved by that we are justified But more specially it may bee proved out of Act. 13. 38 39. where as I have shewed before not onely the word justification and remission of sinnes are promiscuously used but the phrase also of being justified from sinne signifieth plainely to be absolved from sinne where also the maine question itselfe is concluded Bee it knowne unto you saith S. Paul to his brethren the Iewes who feared God that through Iesus Christ is preached unto you forgivenesse of sinnes And by him all that beleeve are justified from all those things meaning sinnes from which yee could not be justified by the Law of Moses From our sinnes therefore we are justified or absolved by the righteousnesse of Christ apprehended by faith from which we could out be acquitted by any obedience which we could performe to the Law § II. But of this place we are further to speake in defence of Calvins allegation thereof against Bellarmines cavils Calvin prooving that God doth justifie us when hee absolveth us from our sinnes and accepteth of us in Christ alleageth this place Through this man that is Christ is preached unto you remission of sinnes and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses You see saith Calvin that justification is here set after remission of sinnes by way of interpretation r you see plainely that it is taken for absolution you see that it is denied to the workes of the Law you see it is meerely the benefit of Christ you see that it is received by faith and finally you see that there is a satisfaction interposed where hee saith that through Christ wee are justified from our sinnes Bellarmine pretending to answere this argument relateth it thus as if Calvin had said First By this man that is by Christ we are justified and not by any vertues or qualities of ours Secondly is preached that signifyeth that the very preaching or declaring of the promise if it bee apprehended by faith doth justifie for so the Apostle presently expoundeth himselfe by him every one that beleeveth is justified Thirdly forgivenesse of sinnes that signifieth that justification consisteth in nothing else but in remission of sinnes wherefore tâ—…e inward renovation is not the other part of justication for that renovation is not so much justificaâ—…ion as an effect thereof And lastly these words from which ye could not be justified by the Law of Moses doe signifie that justification doth not consist in the observation of the Law but onely as hath beene said in remission of sinnes for or through the righteousnesse of Christ imputed Thus as you see hee maketh Calvin speake what hee pleaseth But because the things which he inforceth in Calvins name upon this place be for the most part our assertions it shall not bee amisse to weigh the answeres which he maketh to them And first where it is said per hunc by this man hee saith this doth not exclude our vertues or qualities infused of God For by Christ wee are justified as the efficient which is signified by the preposition per by vertues and qualities infused as the formall cause Now if Christ or his righteousnesse bee the efficient cause then it cannot be the formall cause for the forme is the effect of the efficient nor can the same thing be the cause and effect of the same thing Neither may they say as they are wont that this is a mystery of faith that reason cannot attaine unto For mysteries though they surmount reason yet are notrepugnant to reason Neither ought we to faine mysteries as the Papists use to doe where the Scriptures have an easie and perspicuous meaning Râ—…ply This were a good caveat to the papists As for us we faineno such mysteries neither doe we say that Christ or his righteousnesse is both the efficient and formall cause of our justification But this we say that the righteousnesse of Christ is both the matter of our justification and also the merit both of our justification and salvation and that Christ himselfe as he is Mediatour is the secondary efficient of our justification affording unto it both the matter thereof and the merit § IV. That word is preached doth not signifie saith hee that by the onely preaching of Scriptures apprehended by faith men are justified For then Peter would not have said Act. 2. 38. Doe peâ—…ance and bee every one of you baptized for remission of sinnes But it signifieth that remission of sinnes is preached to all that beleeve in Christ as they ought that is in doing whatsoever he commaâ—…deth to be done according to that Mat. 28. 20. teaching them to observe all things whatsoever I have commanded you In this sence every one that bâ—…leeveth is justified that is whosoever beleeveth as he ought namely by fulfilling all things which faith doth declare ought to be fulfilled For not he that beleeveth a Physician though he be never so skilfull and one that infallibly curâ—…th is healed unlesse he receive such medicines as hee doth appoint Reply Wee doe not say that preaching alone apprehended by faith doth justifie but wee say that a true and a lively faith which is begotten by the preaching of the Word doth justifie a man before God and that wicked is that aphorisine collected out of Bellarmine that by the preaching of the Word of God faith is stirred up and so sinnes are forgiven is a
being certaine that he is faithfull râ—…joyce where observe that those are faithfull not that are baptized but that keep their vow of Baptism and that those that live wickedly are falsi fideles falsly called faithfull Againe qâ—…antum crediâ—…s tantum amamus Ansâ—…lm fides quâ—… non habet charitaâ—… opera bona fidâ—…s Dâ—…monum est non Christianorum Faith which hath not charity and good workeâ—… is the faith of Divels not of Christians And againe fides sine operibus noâ—… est vera fides Bernard faith maketh a true Catholike not that which iâ—… common to Devils and men but that which is common to men and Angelicall Spirits and which is that that which worketh by love CHAP. III. Bellarmines proofes that true faith may bee severed from Charity first from the Scriptures and then from Fathers § I. NOw let us examine Bellarmines proofes And first out of the Scriptures 1. Ioh. 12. 42 43. Many of the princes or rulers beleeved in Christ but they did not confessâ—… for they loved the glory of men more than the glory of God Herâ—… saith â—…ee the Evangelist testifieth that in these Princes there was Faith without Charity His reason is thus to be framed The Princes which did not confesse Christ were void of Charity The same Princes beleeve in Christ. Therefore some that beleeve in Christ are void of Charity The proposition is proved because they loved the glory or praise of men more than of God Answ. If they did absolutely and altogether preferre the glory of men before the glory of God then hâ—…d they neither love of God nor faith in Christ see Ioh. 5. 42 44. But if by force of temptation or by humane frailty as feâ—…refulnesse and too much love of the World which are corruptions incident to the best they were for a time hindered from professing Christ I dare not say they were void of Charity For Saint Peter when he both loved Christ and beleeved in him did deny him which was worse than not confessing him And it may be that among those rulers were reckoned Nicodemus and Ioseph of Arimathâ—…a who though they had not for â—… time openly professed Christ yet when there was greatest cause of feare and of doubt and least encouragement to professe him they expressâ—… their love towards him Ioh. 19. 31 39. To the assumption I aâ—…swere those princes who being void of Charity loved the glory of men more than the glory of God by the testimony of Christ neither did nor could beleeve Ioh. 5. 42 44. Neither did all they truely beleeve in Christ who in the Scriptures are said after a sort to have beleeved in him For Ioh. 2. 23. many are said to have belâ—…ved in his name to whom our Saviour would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concredit himselfe because hee knew what was in them vers 24. 25. § II. His second proofe is out of 1 Cor. 13. 2. If I had all faith so that I could remove mountaines and have not charity I am nothing therefore faith may bee severed from Charity Answ. This place is either generally understood of all faith or particularly of the whole faith of working miracles but in neither sense doth it favour the popish sancie If generally then the Apostle must bee understood as speaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of supposition and not as positively affirming that either he or any other having all faith wanted Charity therefore this supposition quâ—… nihil ponit proveth nothing Yea in suppositions and fained comparisons a man may suppose things incredible and impossible and much more improbable as in this place it selfe if I should speake with the tongues of men and Angels and have not love if I had all faith so that I could remove mountaines and have not love and though I bestow all my goods as it were by morsels to free the poore and though I gave my body to be burnt and have not Charity and yet those suppositions whether improbable or incredible are of no lesse force in arguing than if they were absolutely true Indeed if the adversary could from this hypotheticall proposition truly assume the antecedent as he cannot then might hee urge this place to some purpose but if it may more truely be denied or taken away as for example if I or any other had all faith and yet had not love as nâ—…ver man yet had then is this allegation to no purpose To this Bellarmine replyeth that the Apostle doth not argue from a condition impossible but usâ—…th an hyperbolt when notwithstanding it is most evident that the Apostle speaketh not in a simple hyperbolicall speech as Bellarmine maketh him but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if I had which I have not but this supposall or fiction of a condition incredible doth no lesse prove the necessity of Charity than if it were absolutely true If the place be understood particularly of the faith of miracles the particle all being not universall but integrall as if it had beene said the whole faith including all the degrees of it which is very probable not onely in respect of the authority of the Fathers heretofore mentioned but also by the words themselves first because he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as speaking of a particular secondly because hee doth instance in a high degree of that particular so that I could remove mountaines then this alegation is impertinent For the question is not of the faith of miracles whether it may be severed from Charity which we confesse but of the true justifying faith which not all they have who have the faith of miracles For that hath beene bestowed upon Iudas and other reprobates Matth. 10. 1. 7. 22 23. which plainely overthroweth Bellarmines conceit that the faith of miracles is the same with jâ—…stifying faith but excelling which is false in two respects for first it would then follow that all they who have had this faith should have beene endued with justifying faith and that all who have excelled in the greatest measure and degree of justifying faith should have beene adorned with the faith of miracles Both which are untrue Secondly the Schoole men when they distinguish grace into gratia grâ—…tum 〈◊〉 which is the justifying and sanctifying grace tending to the good and Salvation of the party who hath it and gratia gratis data tending to the good of others the faith of working miracles is reckoned in the later ranke 1 Corinthians 12. 8 9 10. § III. Yea but it is promised Mark 16. 17. that signes should follow them that beleeve namely by a justifying faith whereof is mention vers 16. But not say I that all beleevers should be workers of miracles but some for all From whence nothing can be proved but that to some which did beleeve the gift of working miracles should bee granted for the confirmation of the faith Yea but by saith in forâ—…r times the faithfull stopped the mouths of Lyons quenched the