And the cause of Zacheus saluation is shewed in the words immediatly following for he sayth To day is saluation come to this house for that he also is the sonne of Abraham to wit infisting in the steps of Abrahams faith as Paul interpreteth this sonne-ship Rom. 4.12 For as touching the flesh many were Abrahams sonnes to whome notwithstanding saluation came not And king Ezechias which example Bellarmine addeth although he shewed his good works with a sincere hart yet he thought not that he was by them iust before the iudgement seate of God like as Paule sayd I know nothing by my selfe but I am not hereby iustified CHAP. VII The confirmation of the fourth part FOurthly that man is iustified by faith in as much as by faith he layeth hold on and applieth to himselfe Christes satisfaction may be perceiued by these sayings Rom. 3.24.25 They are iustified by the redemption made in Christ whome God hath set forth to be a reconciliation through faith in his bloud And chap. 4.24.25 It shal be imputed to vs to wit faith for iustice which beleeue in him that raised vp our Lord Iesus from the dead which was deliuered to death for our faults and raised vp for our iustification And chap. 10.6.7 The iustice which is of faith saith thus Say not in thy hart who shall go vp into heauen this is to bring Christ from aboue Or who shall go downe into the deepe this is to bring Christ againe from the dead Gal. 2.20 I liue by faith of the sonne of God who loued me and gaue himselfe for me c. Rom. 4.5 To him that worketh not but beleeneth in him that iustifieth the vngodly his faith is imputed for iustice Where it is manifest that by the name faith by a metonymie of the adioynt is to be vnderstood any thing which is by faith imputed to a man for iustice For to speake properly that which is in a man is not said to be imputed to him but that which is without a man And faith is in a man but Christs satisfaction which faith apprehendeth is without a man whereby it cometh to passe that it is imputed vnto man by faith that is to say is accounted his so as man is esteemed in this place as if he had performed the satisfaction for himselfe CHAP. VIII The confirmation and clearing of the fift part FIftly that man is iustified by faith only that is for the onely satisfaction of Christ apprehended by faith and not partly by faith that is for Christs satisfaction imputed and partly by works that is for inherent iustice may be gathered by the sayings following which teach that a man is iustified without workes Rom. 3.27 Where is then the reioycing It is excluded By what law of workes no but by the law of faith And by and by verse 28. We conclude therfore that a man is iustified by faith without the workes of the law And Chap. 4.2 If Abraham our father were iustified by workes he hath wherein to reioyce but not with God Gal. 2.16 Knowing that man is not iustified by the workes of the law but by the faith of Iesus Christ we also haue beleeued in Iesus Christ that wee might bee iustified by the faith of Christ and not by the works of the law Eph. 2.8.9 By grace ye are saued through faith not of workes Tit. 3.5 Not of iust workes which we had done but of his owne mercie he saued vs c. Phil. 3.9 That I may be foūd in him not hauing my own iustice which is of the lawe but that which is by faith of Christ Vnto those sayings wherein works are opposed to faith I. Booke of Iustification Chap. 19. Bellarmine excepteth first in generall or in commune that by works which are opposed to faith excluded from Iustification are vnderstood works which go before faith which are done by the only strength of free-will not all absolutely And this he saith may be proued frō Rom. 4. where we read saith he to him that worketh wages is imputed as by debt not as by grace In which place the Apostle openeth himselfe saith he what shuld be vnderstood by workes which are opposed to faith and saith that he calleth them works to which that which is giuen is wages not grace And such be not any but those that are done by the onely strength of freewill For that which is giuen to the works that be done of grace such as is the very act of faith and those that follow thereupon is not simply wages but also grace yea more grace then wages Thus saith Bellarmine I answere It is false that Pault should here say he calleth them works to which that which is giuen is wages not grace that is which are done by the onely strength of freewill For that he speaketh of works in generall whether they be done by the strength of freewill or by grace appeareth by this that he intreateth there of Abrahams workes those which he had done of grace and faith as that he was obedient to Gods commandement and trusting vpon his promise left his countrie of Chaldea and went into a land which God was to shew him also that he refused not to offer his onely sonne Isaak at Gods commandement for these are those workes wherein he might reioyce and boast with men And from these works doth Pault derogate Iustification before God by this argument which is taken from the generall for that to him that worketh wages is giuen as by debt and is not imputed that is not giuen of grace but to Abraham iustice was imputed And whereas Bellarmine faith that which is giuen to workes which be done of grace is partly wages parly grace therein hee feigneth that things immediately aduerse may stand togither and that against the Apostles manifest sentence both in this place where he opposeth grace to debt and by consequence to wages as that cannot stand togither and also Chap. 11.6 where he saith If by grace to wit there be a reseruation of certaine Iewes that are iustified it is not now of workes that is deserts of workes otherwise were no more grace But if of workes then not now of grace otherwise workes were no more workes But Bellarmine hauing first set downe that generall answere Bellarmines exception against that place Ro. 3 27. maketh answere afterward vnto euery of those sayings And first vnto that place Rom. 3.27 he answereth that the reioycing of the Iewes is excluded by the law of of faith not by the law of deeds because man is iustified of grace which first of all inspireth faith then by faith leadeth vnto mercie and good works and is not iustified by the law of deeds that is by the only knowledge of the law strength of free will I answer Although Gods grace wherby a man is iustified leadeth him by faith vnto good works yet is not in that respect man said to be justified by faith as Bellarmine insinuateth because of
faith he doth good workes but he is said to be iustified by faith because by faith he leyeth holde on Christs satisfaction for which only he is iustified Moreouer it is false that the Apostle vnderstandeth those workes only which are done according to Gods law by the strength of free will For it is plain by Abrahams exāple which he presently addeth to this sentence by a prolepsis in the beginning of the chapter following that he speaketh of those workes that are done of grace and faith Against this answere Bellarmine excepteth that the Apostle saith not where is the reioycing but where is the reioycing that is where is the reioycing wherewith thou reioycest in thy selfe and not in the Lord And of workes done of faith and thereby of grace seeing faith is of grace none can reioyce but in the Lord. Which reioycing is not forbidden seeing the same Apostle saith Hee that reioyceth let him reioyce in the Lord. I answere That Pronowne thy is not in the Greeke Neuerthelesse by the very matter it appeareth that it must be vnderstood Then that there is no need the Pronowne should be so expounded as Bellarmine doth for reioycing is rightly said to be his that reioiceth whether he reioyce in himself or in an other Lastly that which is chiefly to be marked the Apostle speaketh of reioycing wherewith any may truly reioyce that he is iust by inherent iustice bred of perfect obseruation of the cōmandements of the law whether he performe this obseruation of naturall strength or of Gods singular grace And such reioycing no man hath because all haue transgressed the law and they which begin to obserue it by Gods singular grace yet can they not in this life obserue it perfectly so as for that obseruation they can be counted iust of God In the meane while it is true that it is lawfull for the godly to reioyce in the Lord but so farre forth as they reioyce not falsly and they should falsly reioyce if they should say that they can by Gods grace perfectly fulfill the law so as by fulfilling thereof they may be iust before God The second place from Rom. 3.28 Wee gather that a man is iustified by faith without the workes of the law Bellarmine passeth ouer in silence and answereth nothing to it in speciall But in the second place he answereth vnto that saying Rom. 4.2 of Abraham and withall vnto the rest of the places before recited He saith therefore Exception against the other places before recited that Abraham was iustified by faith not by workes that went before faith And the same he answereth vnto the places following Gal. 2. Eph. 2. Tit. 3. for in all those places are excluded onely workes done before faith I answere The Apostle derogateth Iustification not onely from those works which are done before faith but also from those which are done after faith For he speaketh of Abrahams workes which are mentioned in scripture for to shew his vprightnesse as that he obeyed God going out of his owne countrey and offering his sonne But the workes which Abraham did before faith are mentioned in the scripture not as such whereof hee might reioyce but as such whereof hee might worthily be ashamed namely that he serued strange gods Iosh 24.2 Also in Gal. 2. hee speaketh in generall of the workes of the law wherein the Iewes exercised themselues among whom were many regenerate and endued with faith of Christ as cannot be denied although they knew not that that Iesus of Nazareth was the Christ and that iustice should be imputed to them that beleeue in him Besides in this saying Gal. 2. is to be noted the want of that expounding particle tout'ésti 1. that is which being obserued it will be euident that heere are contained exclusiue particles equiualent to that exclusiue particle onely For it is as if he should say Knowing that a man is not iustified by the workes of the law that is but by the faith of Iesus Christ c. And these are equiualent Not to be iustified but by faith and to be iustified by faith onely Besides although Eph. 2. and Tit. 3. hee taketh away iustification from workes done before faith yet by this hee dooth not ascribe it to workes done after faith Against this answere Bellarmine excepteth that the Apostle when hee saith Abraham was iustified by faith not by workes doth not reiect the workes done by faith but affirmeth them not to bee don without faith for if they had bin such they had neuer iustified him therefore he excludeth saith he the workes which Abraham could haue done not of faith But what is to mingle darknesse with the cleare light if this be not The Apostle openly denieth that Abrahā was iustified with God by works speaketh of works don by faith as we haue now twise shewed and yet Bellarmine dareth to say that the Apostle reiecteth not to wit from Abrahams iustificatiō works done of faith Then what meaneth Bellarmine when he saith the Apostle affirmeth that Abrahās works were not done without faith for if they had bin such they had neuer iustified him But where doth the Apostle affirme this And doth not now Bellarmine cōtradict himselfe which affirmeth here that the Apostle speaketh of Abrahams works done of faith when yet before hee said in al those places speech was of works done before faith Also dooth hee not straightway in the words following again cōtradict himselfe when he saith that the Apostle excludeth works which Abrahā could haue done not of faith Besides Bellarmine saith that the Apostle speaketh with conditiō namely thus If Abrahā 〈◊〉 iustified by works not proceding frō the grace of faith surely he had reioycing but not with god And because it is manifest inough saith he that Abraham had reioycing also with god therupon the Apostle gathereth that he was not iustified by works without faith but by faith wherof good workes truly proceed I answere Bellarmine peruerteth the meaning of the Apostles words in feigning vnto him such a syllogisme ye openly contradicteth the Apostles words For the Apostle denieth that Abraham had reioycing with God but Bellarmine affirmeth it And that Bellarmines syllogisme is feigned appeareth by coherence of sencences For when the Apostle had recited the obiection of the Iewes drawne from Abrahams example as if hee had obtained the praise of iustice by woorkes hee answereth by distinction graunting that Abraham got that praise with men but not with God Then if in this place there were an hypotheticall or connex syllogisme it shoulde bee such as this If Abraham were iustified by workes he hath wherof to reioyce with God But he hath not whereof to reioyce with God Therefore hee was not iustified by workes The assumption of which syllogisme plainely contradicteth the assumption of Bellarmines syllogisme and the conclusion is diuerse from the conclusion of Bellarmines syllogisme because it speaketh of workes in generall when Bellarmines speaketh onely of works done without faith Vnto the last
coÌ„science excuseth him Rom. 2.15 1. Ioh. 3.20.21 In this life therefore God iustifieth or pronounceth man iust so far forth as he giueth testimony to his soule by the holy Ghost the word of grace being the means of imputed iustice or of forgiuenes of sins and by consequence of adoption for the satisfaction sake of the mediator Rom. 8.16 And in that day of iudgement Christ being appointed of the father iudge of all will with his mouth openly before all Angels and men pronounce iust and crowne with life eternall the reward of iustice all those that before were iustified in this life both by imputation of iustice and by that secret testimonie of the holy Ghost But the rest he will condemne as transgressors of the law and punish them with eternall paines Rom. 11.12.13.14.15.16 Mat. 25.31 c. CHAP. II. The state of the controuersie and partition of this disputation FVrthermore about mans Iustification before God being taken the first way this question chiefly is controuerted betwixt the professors of the Gospell and the Papists especially the Iesuites whether Iustificaion be infusing of iustice or whether it be imputing of iustice For the Papists say that iustification is infusing of iustice but the Gospellers say that it is imputing of iustice We in the first place will declare and confirme the Gospellers opinion as true and therefore first by nature then will we recite and refute the opinion of the Papists CHAP. III. The Gospellers opinion expounded by seuen parts WHen the Gospellers therefore say that iustification is imputing of iustice their meaning is 1. that man by himself and his own nature vniust is accounted for iust 2. and thereupoÌ„ pronounced iust of God 3. in as much as he forgiueth him his sinnes for the satisfaction of Christ performed for him 4. and appreheÌ„ded of him by faith 5. and therfore that maÌ„ is iustified by faith only because he is counted iust and by consequence pronounced iust for Christes satisfaction only which is imputed to him by faith only for that he doth not apprehend and apply it to himselfe but by faith 6. and so that man is iustified partly by Gods grace or free loue with which he being moued did ordayne Christ to be satisfier or mediator for the elect 7. partly by Gods iustice whereby accepting Christs satisfaction for the elect he imputeth the same vnto them and thereupon receiueth them into fauour and adopteth them for sonnes and heyres of eternall life The Gospellers opinion being thus declared it followeth next that we confirme by testimonies of scripture all the parts thereof and free it from the obiections of the Papists CHAP. IIII. The first part of the opinion expounded is confirmed and the same confirmation freed from Bellarmines exception ANd first that man by himselfe and of his owne nature being vniust is counted for iust Paul beareth witnesse Rom. 4.5.6 in these words To him that worketh not but beleeueth in him that iustifieth the vngodly his faith is imputed for iustice as also Dauid declareth the blessednesse of that man to whome God imputeth iustice The like sentences are in the same chapter verse 9.10.22.23.24 Against this proofe Bellarmine excepteth 2. Booke of iustification Chap. 9. that the word Impute in this place doth not signifie a bare accounting but an accounting whereunto the truth in the thing it selfe maketh answere as is plaine by these words To him that worketh wages is imputed not according to grace but according to debt For it is certaine that to him that worketh wages is due not only in opinion and accounting but in truth and in deede I answere Here Bellarmine first of all coÌ„mitteth the fault of falshood in as much as he inuerteth the order of the Apostles words that they may serue his purpose For it is not in that place To him that worketh wages is imputed not according to grace c. But it is To him that worketh wages is not imputed according to grace c. Neyther may Bellarmine except that it skilleth not whither way the aduerbe of denyall be there placed because howsoeuer it be there placed yet in the opposition the word Imputed is to be repeated thus But the wages is imputed according to debt For by the very phrase wee may perceiue that after the words ou logizetai is not imputed these words must bee vnderstoode tout'estin ou didotai that is is not giuen and therefore that in the opposition the word didotai giuen is to be vnderstoode that the whole sentence is this to ergazomeno ho misthos ou logÃzetai toutéstin on didotai cata chárin alla dÃdotai cata tó opheÃlema that is To him that worketh wages is not imputed that is to say is not giuen according to grace but is giuen according to debt And if Bellarmine will not graunt this * i. want of a word ellipsis he must confesse that here is a manifest †i. abounding of a word pleonasmus in the former part and also a manifest i. abuse of a word catachresis in the latter part For if one say Wages is not imputed is not this as if he should say Wages is not giuen according to grace It is therefore a pleonasmus if one say It is not imputed according to grace Also if any say Wages is not imputed but is giuen according to debt he speaketh properly Therefore if one say Wages is imputed according to debt he as touching the word imputed speaketh improperly Wherefore this place is not of force to shift off the other in which it is plaine by the Apostles words that the proper signification of the word Imputed is kept For he sayth that Faith is imputed for iustice to him that worketh not but beleeueth in him that iustifieth the vngodly Which what other thing is it then that man is iustified not by debt or desert of his works but by grace for Christs satisfaction apprehended by faith It is therefore nothing to the matter that Bellarmine sayth that wages is so imputed that in the meane time it is due indeed As though it were in the same respect said that faith is imputed for Iustice. But euen Bellarmine himselfe also teacheth that faith is giuen to man of grace and likewise that Iustification of which we speake in this place which he is wont to name the first Whereupon doubtlesse it followeth that neither faith nor this Iustification is owed to a man seeing debt and grace are heere manifestly set one against an other And whereas Bellarmine saith that by the word Imputing is signified that accounting wherunto the truth in the thing it selfe maketh aunswere it is truly said if it be rightly vnderstood For to whom God imputeth iustice they are truly iust but by imputed iustice and not inherent as Bellarmine vnderstandeth Euen as he whose debts his suretie hath paid to the creditor oweth the creditor indeede nothing though himselfe paide not his debts neither had wherewith to pay them CHAP. V. The confirmation
place Exception against the place Phil. 3.9 from Phil. 3. Bellarmine answereth that those workes are called the iustice of the law which are done through knowledge of the law by the onely strength of nature I answere By that which the Apostle signifieth that hee trusted not in the iustice of workes which hee had done by the onely strength of nature it cannot firmely be gathered that he trusted in the justice of workes which hee had done of faith Yea he openly signifieth that hee trusted in the onely iustice of faith And this is the iustice which is imputed to man by faith as he teacheth Rom. 4.5.6 and not the iustice of workes done of faith inherent in a man And in an other place speaking of this inherent iustice he saith I know nothing by my selfe but I am not hereby iustified CHAP. IX The confirmation and clearing of the sixt part HItherto of the fifth part of the sentence proposed now followeth of the sixt that man is iustified by the grace or free loue of God in as much as God hath of fauour to man ordained Christ for a Mediator or satisfactor according to these sayings Act 15.11 By the grace of our Lord Iesus Christ wee beleeue that we shall be saued euen as they Rom. 3.24 Are iustified freely by his grace by the redemptiō made in Iesus Christ Rom. 4.16 Therefore the inheritance is of faith that it may be by grace Rom. 5.15 If by the fal of that one many are dead much more the grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many And verse 17. they which receiue the abundance of grace and the gift of iustice shall raigne in life through one that is Iesus Christ. And vers 21. So grace might reigne by iustice vnto-eternall life through Iesus Christ our Lord. Rom. 11.5 Euen so at this present time there is a remnant according to the election of grace Gal. 2.21 I do not abrogate the grace of God For if iustice be by the law then Christ died in vaine Gal. 5.4 Yee are abolished from Grist whosoeuer are iustified by the Law ye are fallen from grace Eph. 1.5.6.7 Who hath predestinate vs to be adopted throgh Iesus Christ vnto himselfe according to the good pleasure of his wilt to the praise of the glorie of his grace wherewith he hath made vs accepted in his beloued by whom wee haue redemption through his bloud c. Eph. 2.8 By grace ye are saued c. Tit. 3.7 That wee beeing iustified by his grace should bee made heires according to the hope of eternall life In all these speeches the word Grace signifieth the fauour of God wherewith he accepteth his elect 2. Booke of iustification Chap. 3. Against this Bellarmine excepteth that iustifying grace is not onely the fauour of God but a gift inherent in the minde as may bee vnderstood saith he by the diuerse attributes and names thereof For it is called the gift which wee receiue Rom. 5.17 receiuing the abundance of the grace and gift Also it is said to be giuen by Christ Grace and truth is made by Iesus Christ. Ioh. 1. Now it is not rightly said that the good wil of God the Father is made by Christ Also it is said to be giuen of Christ by measure To euery one of vs is giuen grace according to the measure of the gift of Christ Eph 4. But the good will of God is not giuen by measure neither of Christ Also it is compared to the being which is giuen by creation For therof we are said to be Created in Christ Eph. 2. a new creature Gal. 5. But that whereby we are said to be creatures is inward and inherent Finally it is compared to the light 2. Cor. 6. What part hath iustice with iniquitie What fellowship hath light with darknesse Eph. 5. Ye were sometimes darknesse but now are light in the Lord. 1. Ioh. 2. He that saith he is in the light and hateth his brother is in darknesse But certes light maketh not a lucide body except it be inherent neither suffereth darkenesse with it Besides the grace by which the Apostle sayth wee are iustified is called also loue shead in our hearts by the holy Ghost Rom. 5. Also by iustifying grace wee are saide to liue Rom. 8. the spirit liueth for iustification But wee cannot bee rightly saide to liue by the outward fauour of God when nothing is more inward then life is I answere Rom. 5.17 the grace and the gift of iustice are openly distinguished therefore the gift is not there called the grace as Bellarmine saith Then there is there no speech of inherent iustice as Bellarmine would but of the iustice which God giueth of the grace or fauour hee imputeth for the Apostle speaketh of the same iustice that before Rom. 4.6 where he said iustice was imputed Ioh. 1. The name of Grace signifieth the benefite of redemption by a metonymie of the cause efficient but thereof it followeth not that it is taken after the same maner in the sayings rehearsed As neither from the saying Eph. 4. where the name Grace signifieth some spirituall gift profitable for the edifying of the Church Neither yet by the other speeches Eph. 2. Gal. 5.2 Cor. 6. where the name of Grace is not found neither is the speech of iustification but of regeneration And in that saying Rom. 5. Loue is shead c is not meant the loue which is inherent in vs and wherewith wee loue God but wherewith God loued vs as is plaine by comparing it with the 8. verse where it is said God commendeth his loue towards vs c. Finally Rom. 8.10 hee speaketh not of iustification but of sanctification neither is there the name Iustification as Bellarmine falsly alleageth but the name of Iustice whereby is there meant a iust and holy life as may appeare by the whole context and scope of that place and not that iustice whereby a man standeth before the iudgement seate of GOD the disputation of which matter the Apostle finished in the end of the sift Chapter CHAP. X. The confirmation of the seuenth part THere remaineth the seuenth part of the sentence propounded to wit that man is iustified by the iustice of God whereby he accepteth Christs satisfaction for the elect Of this Paule testifieth Rom. 3.25.26 Where he saith Whom to wit Christ God hath set forth to be are conciliation through faith in his bloud to declare his iustice by the forgiuenesse of the sinnes that are past through the patience of God to shew at this time his iustice that he might be iust and a iustifier of him which is of the faith of Iesus By which words the Apostle teacheth that God declareth his iustice in as much as he forgiueth sinnes to them for whom Christ hath satisfied namely the beleeuers For it is the part of iustice to be content if satisfaction bee made for the debt by a suretie and not to
life From those last words that being iustified by his grace we vnderstād saith Bellarmine that iustification of described in the former words so that after the Apostles mind iustification is regeneration and renouation through the goodnesse of God wrought in vs by the lauer of Baptisme and powring out of the holy Ghost Also in those words that being iustified by his grace c. he sheweth the cause saith he why God hath regenerate renued vs by the lauer and holy Ghost and saith the cause was that being iustified that is being iustified by that regeneration and renouation we may deserue to be made heyres of the kingdame and life euerlasting I answere Bellarmine as his manner is confoundeth and taketh for one and the same the things which in the Apostle are manifestly diuerse to wit regeneration and iustification and to obteine this he giueth a glosse vpon those words that being iustified saying that is to say that being iustified by that regeneration which glosse notwithstanding might be admitted if it were rightly vnderstood namely of the procreant cause of faith and not of the formall cause of iustification For by regeneration the holy Ghost worketh faith in the elect whereby they apprehend the grace of Christ that is Christs satisfaction through Gods grace performed for them And this is it which the Apostle saith in this place that being iustified by his grace c. That is to say hauing by regeneration the gift of faith we apprehend the grace of Christ and so are iustified and obteine the inheritance of eternall life The 5. argument he taketh frō Heb. II. where the Apostle testifieth saith he that some men were truly and absolutely iust 5. Argument for of Abel he writeth He obteyned testimonie that he was iust Of Noah Hee was made heyre of the iustice which is by faith And this their iustice saith Bellarmine further was not the iustice of Chrise imputed but iustice inherent and proper to them For the Apostle willing to shew from whence Abel obteined testimonie of iustice saith God giuing testimonie to his gifis Where we see that Abels iustice is proued by the effect of his iustice to wit because hee did good works when he sacrificed vnto God aright Now the cause of a good worke is inherent iustice not imputation of iustice which seeing it is outward cannot be the beginning of the worke So also that Noe was iust the Apostle prooueth in the same place Because hee beleeued God feared Gods iudgement obeyed Gods commaundement And in Genes 6. he is sayd to be iust because he walked with God Euen as also Saint Luke prooueth Chapter 1. that Zacharie and Elizabeth were iust before God because they walked in all the commaundements and iustifications of the Lord. I answere The fraud of Bellarmine is to be marked who that he might wrest that place of Abel to his purpose reciteth it vnperfitly leauing out these two words By which which do agree in the same sentence with those words which he citeth and pertaine greatly vnto the question in hand For so saith the Apostle Abel by faith offered a more pretious sacrifice then Cain By which he obteined testimonie that he was iust God bearing witnesse of his gifts Where it is manifest that faith is made the procreant cause both of the pretiousnes of Abels sacrifice and also of Abels iustice and lastly also of the testimonie whereby God bare witnesse that Abel was iust by faith and therefore that his sacrifice was pretious and pleased him Wherefore it is plaine that here he speaketh of the iustice of faith Which thing appeareth yet more manifestly by the other testimonie namely that Noe was made heyre of the iustice which is by faith Which testimonie it is strange that Bellarmine would cite heere seeing it plainly repugneth his purpose For the iustice of faith is the iustice which God imputeth to man as is euident by the words of the same Apostle Rom. 4.6 Blessed is the man to whom the Lord imputeth iustice Moreouer Bellarmine feigneth a false drift of the Apostles words as though he would proue that Abel was iust and as though he proued it by this that he did a good worke by sacrificing a right But the Apostle hath another purpose namely by Abels ' example to proue that both man himselfe and his workes please God by faith Besides he falsly denieth that imputed iustice is the cause of a iust worke For except iustice be imputed to a man by saith no worke of his can please God and be approued as Iust. For without faith as the Apostle there saith it is impossible to please God Neither doth it hinder that imputation of iustice as Bellarmine speaketh is outward For faith by which iustice is imputed to man is that I may so say inward that is seated within and this is it which worketh by loue But as concerning those places Gen. 6. of Noe and Luke 1. of Zacharie and Elizabeth their begun inherent iustice is there cōmended by the adioyned sinceritie to wit for that they minded that God was the beholder of all their actions and thereupon studied to approue them vnto him and it is not meant that they trusted vpon that iustice of their life before God as being perfect and in all things answerable to his law for which eternall life ought to be adiudged them of God The 6. Argument hee taketh from Rom. 8.29 and 1. Cor. 15.49 where the Apostle saith 6. Argument that the iust are conformed to the Image of Christ beare Christs Image Those whom he fore-knew saith he them he praedestinated to be made conformable to the Image of his sonne And as we haue borne the Image of the earthy we shall beare also the Image of the heauenly Bellarmine assumeth now Christ is not iust by imputation but by iustice inherent to himselfe He concludeth therefore it is necessarie that wee also haue inherent iustice Here first Bellarmine vseth a fallacie from that which is spoken in respect vnto that which is spoken simplie whiles he taketh those speeches of the Apostle which are spoken properly of the conformitie of the beleeuers with Christ in glorie as if they were spoken of cōformitie in all things For otherwise he could not thence inferre that wee ought to be conformed vnto Christ euen in this also that we be not iust by imputation Then he deceitfully leaueth out in the conclusion the one part of the assumption when as the whole conclusion is this therefore we also are not iust by imputation but by inherent iustice The first part of which conclusion manifestly contradicteth the Apostle who saith Rom. 4. The man is blessed to whom God imputeth iustice Finally that conclusion of Bellarmines maketh nothing for the question in hand For the question is not whither it be necessarie that we haue inherent iustice but whether by inherent iustice wee can stand in Gods iudgement and be iustified of God But Bellarmine proceedeth to reason from
and freeing of the second part SEcondly that man of himselfe and his owne nature vniust but now being endued with imputed iustice is pronounced Iust of God the truth of this sentence is plaine by these testimonies in which condemnation is opposed to iustification as Rom. 5.16 Iudgement verily of one vnto condemnation but grace of many offences vnto iustification And ver 8. As by the fall of one sinne entred vpon all men vnto condemnation so also by the iust-worke dicáioma of one iustice entred vpon all men vnto iustification of life And Chap. 8.33.34 Who shall lay any thing to the charge of Gods elect It is God that iustifieth who is he that condemneth Against this proofe Bellarmine excepteth that the word Iustification doth not alwaies pertain to the iudgemēt place because it is opposed to condemnation For condemnation is sometime an effect of the fault which deserueth punishmēt And as Adam cōdemned vs not by iudging nor after the maner vsed in iudgement places but by imprinting originall blame but God hath condēned by iudging so Christ as the second Adam iustifieth vs by putting out our sinnes and infusing grace and secondly shal iustifie vs in the day of iudgment by declaring them iust whom he before hath made iust I answer First this exceptiō maketh nothing against the proofe brought from Rom. 8. For althogh the word condemning be not alwaies belonging to the iudgement place yet that it is so there is manifest by that which the Apostle saith Who shall accuse Gods elect Moreouer this exception corrupteth the place of the 5. Chapter both touching the words touching the sense For the Apostle saith not there either that Adam condemned vs or Christ iustifieth vs but saith by one offēce of Adam iudgemēt that is guiltinesse came vpon all men vnto cōdemnation likewise by the iust-work dicaloma that is satisfactiō of Christ the gift that is iustice came vpon all men vnto iustification of life Where both condēnation iustification are referred vnto god as Iudge who may with right cōdemne all Adams natural childrē for the sin that he cōmitted who iustifieth them to whom he hath giuen iustice for the satisfaction sake of Christ Furthermore Bellarmines reasoning from a contrary sense or from a like reason of contraries stayeth vpon a false supposition to wit a false opposition of contraries For these are not opposite one to an other to imprint originall blame and to put out sins to wit from nature and infuse grace that is inherent iustice But these are opposite to imprint originall blame and to put out originall blame likewise to obtaine imputation of iustice And indeed as Adam imprinted by his fall original blame in all his children so Christ for those that pertaine vnto him hath put out that blame and obtained imputation of iustice by his satisfaction Moreouer although as Adam did not onely imprint blame in his posteritie but also by generation infused into them the very force of sinne so Christ also hath not onely put out the blame of the elect and obtained imputation of iustice for them but also regenerateth them by his holy spirit and by that regeneratiō putteth out the force of sinne and infuseth iustice or studie of good workes yet in that place of the Apostle he speaketh not of this benefite of Christ but onely of the other And of the benefit of regeneration or sanctification he entreateth afterwards in the 6.7 8. Chapter CHAP. VI. The confirmation and clearing of the third part THirdly that man is accounted for iust and pronounced iust of God in as much as God forgiueth him his sins for the satisfaction of Christ and therefore that iustification is no other thing then forgiuenesse of sinnes these sayings teach vs. Rom. 4.6.7.8 Dauid saith That blessed is that man to whom God imputeth iustice without works saying Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man to whom the Lord shall not impute sinne In these words it is certaine that the full definition of Iustification is contained for of this the Apostle manifestly there entreateth to wit minding to teach how man is iustified before God as appeareth by comparing togither those things which go before from the 17. verse of the 1. Chapter vnto this place And he defineth Iustification here by imputation of iustice or that which he taketh for the same for giuenesse of sinnes A gainst this proofe Bellarmine excepteth that Paul alleageth not this testimonie of the Psalme 2. Booke of iustification Chap. 9. perfectly to define Iustification but onely to proue that true Iustification is the gift of God and cannot be gotten by our owne strength He also saith it may be answered that in these words a perfect definition is contained but intricately For forgiuenesse of sinnes saith he cannot be except iustice be infused euen as darknesse is not driuen away except light come in place therof Also by not imputing of sins saith he the Apostle gathereth imputing of iustice and by this teacheth that these two cannot be separated forgiuenesse of sinnes and giuing of iustice to wit inherent for this Bellarmine vnderstandeth I aunswere that Paul alleageth the testimonie of this Psalme perfectly to define Iustification is plaine by his drift and comparing togither things that went before as euen now we warned Wherefore Bellarmine feigneth here a false drift Whereupon it followeth that it is also false that heere is contained a perfect definition intricately to wit infusion of inherent iustice beeing vnderstoode herewithall as the other and that the principall part of iustification And although it be true that with iustifying faith inherent iustice is togither infused not perfect but begunne yet is it not true neither followeth it that this iustice is a part of that iustice whereby wee stand before the iudgement seate of GOD about which the Apostle dealeth in this place Besides Bellarmine maketh a false comparison For infusion of iustice is not so in respect of forgiuenesse of sinnes as infusion of light into the ayre to driue darkenesse out of the same but is so compared vnto the reall putting out of inhabiting sinne which the scripture calleth mortification of the flesh and of the olde man For how much as inherent iustice is infused that is how much as the spirit or new man is quickned so much is inhabiting sinne put out or the flesh and olde man mortified Moreouer Bellarmine falsly interpreteth the Apostles reasoning as thogh he gathered imputatiō of iustice by not imputing of sinnes as if it were some diuerse thing For the Apostle doth not gather here a diuerse thing frō a diuerse but proueth imputation of iustice by the testimonie of Dauid whereby appeareth that hee holdeth imputation of Iustice which he would prooue and not imputing of sinnes which is mentioned in the testimonie alleadged for one and the same thing For otherwise he should not proue his purpose For it were ready to except Thou art in hand